Uhhuu
clarity (gsal-ba), and as being the Nature (rang-bzhin). This is equated with the Sambhogakaya. These two, the Mother and Son, are not separate entities or emanations; they have been inseparable from the very beginning (ye nas dbyer-med), like the two sides of the same coin. They are only distinguished for purposes of human understanding. The Kunzhi may be compared to the open and unobstructed dimension of the sky and Rigpa may be compared to the face of the sun appearing in the sky and which illuminates that space. Thus, whereas Kunzhi is compared to space, Rigpa is compared to light. This Rigpa, or intrinsic awareness, is fundamental to existence itself and is not something derived from anything other than itself. Their inseparability represents the potential energy (rtsal) of this illuminated space to give birth to all possible forms and manifestations. This potential energy becomes visible as sounds, lights, and rays (sgra 'od zer gsum). Sounds means subtle vibrations, lights means the pure lights in five colors, and rays means visible forms. At the moment of true death, on the occasion when even the mind and all its processes and functions have disintegrated and dissolved into the empty space of the Nature of Mind, the Namshe, or deceased consciousness, awakens to discover itself as simply being empty space without limits or borders.
But because Kunzhi and Rigpa have been
inseparable from the very beginning, the Clear Light of Rigpa, which is intrinsic awareness, inevitablely arises in this clear, open space that is the Nature of Mind. With the dawning of this Clear light of Reality, being the light of the Dharmakaya itself, there arises simultaneously, because of residual karma, a very subtle mind. The Clear Light manifests to this subtle mind as these sounds, lights, and rays. If the awareness of this very subtle mind recognizes the Clear Light as its own face reflected in the mirror of space, it liberates instantly and realizes the Dharmakaya. This occasion is the moment known as the Boundary (so-mthsams) between death and the onset of the Bardo experience, and, therefore, it provides the maximum opportunity for liberating oneself from Samsara and realizing Buddha enlightenment. But if this very subtle mind does not recognize the phenomena of the sounds, lights, and rays as self-manifestations (rang-snang) of the inherent energy of one's Nature of Mind, it comes to erroneously believe that these phenomena are objects external to itself. Thereby it falls into the fundamental existential ignorance of the duality of subject and object (lhan-skyes ma rig-pa) and consequently the delusions of Samsara arise
38
\
The Practice of Dzogchen 1n the Zhang-Zhung Tradition of Tibet
once again. Perceiving them as external objects, subsequently there arises the secondary ignorance which conceptualizes everything (kun brtags rna rig-pa). This Energy is equated with the Nirmanakaya. From being potential energy, it becomes kinetic as visibly manifest phenomena (rol pa). Initially the primal cognitions of awareness (rig-pa'i ye-shes) arise spontaneously and unceasingly because they represent the inherent potential energy (rang rtsal) of the Nature of Mind. These phenomena are self-manifestations (rang-snang) and they do not appear due to the activity of another (gzhan-snang), to something outside of itself, such as a prior cause or a creator. They are, therefore, radiant and translucent (mdangs), unobscured and uncovered by discursive thoughts and by conceptions. Thus, they are seen nakedly. Thereupon the visions of the Bardo unfold. At the moment of the Boundary following death and the disintegration of the mind, there extend from this single source, the Primordial Base, which is the Nature of Mind, two diverse evolutionary pathways, Samsara and Nirvana, traversed by two types of beings, Buddhas, or enlightened beings, who are liberated, and ordinary sentient beings, who are deluded and bound, and thus still caught up in the rounds of Samsara. Enlightened beings on the side of pure vision behold visions of divine forms and mandalas, whereas deluded sentient beings, on the side of impure karmic vision, behold the six destinies of rebirth. The Mother, the Son, and the Energy are equated with the Trikaya of the Base inherent in evry sentient being, but unrecognized. Following the death of the material body and the separating of consciousness from it, the Namshe persists as a unit, a combination of psychic energy (rlung) and mental consciousness (sems). Its primal cognitions experience the sounds, lights, and rays. These primal cognitions are present prior to the mind, or thought processes, coming into operation. The individual has a single Nature of Mind and a single Rigpa, even though the Kunzhi, the side of emptiness, is all-pervading like space itself. Individuals are like points of light within this infinite space. For the individual, there is a single Rigpa, but a plurality of Yeshes, or primal cognitions. Thus, whereas Rigpa is compared to the face of the sun visible in the sky, the Yeshes are compared to the rays of the sun that illuminate the surface of the earth. Western books in English usually translate ye-shes as "wisdom." But this is confusing because wisdom as such is a higher intellectual process that is dualistic
Outlir1es of the Contents of tho Texts
lag
in its operations. Wisdom (shes-rab) distinguishs between true and false, real and unreal, moral and immoral, good and bad, beautiful and ugly, and so on. However, Yeshe is non-dual awareness, present before the mind and the process of perception comes into operation. This follows also from the usage of the term in Sanskrit Buddhist texts, where ye
shes translates Sanskrit jnana, which is cognate with Greek gnosis. The text refers to the inseparability of these three aspects of the Nature of Mind, namely, the Mother, the Son, and the Energy (rna bu rtsal gsum dbyer-med). There is a difference between Yermed (dbyer-med), "inseparability," as used in Dzogchen texts and Zungjuk (zung-'jug), "unification" in Tantra texts. Unification implies that two different things are brought together and merged into one, whereas inseparable means that they have never been separate.
Tsal, or
potential energy, gives rise to apparitional displays (cho-'phrul), which in modern terms might be though of as holograms, but which involve all five senses and not just visible light. The Namshe finds itself inside this global holographic structure, much like being inside a video game as an actual participant, and not outside looking at a two-dimensional screen. This game is programmed by karma. In the next section, Rigpa is called "the king who is knowing awareness" (shes rig gi rgyal-po). The term "king" means the most important member of any group. The masses of thoughts that arise are compared to winds and the negative emotions to waves on the ocean which are stirred up by these winds. Delusion comes about because one follows after thoughts and perceptions, taking them to be ultimately real, and not looking back to their source. The delusion system ('khrul-lugs) is the individual's constructed reality, which constitutes Samsara. Samsara, the round of existence, is not just the cycle of death and rebirth, which has continued from time without beginning, but it also refers to the way the individual's mind works. The six aggregates of consciousness {tshogs drug) refer to the five sense consciousnesses, plus mental consciousness. The functional mind (yid, Skt. manas) is like a computer running its many programs day and night. In addition to this, there is an awareness present which is aware of this running of many programs. This is called
mental consciousness (yid-shes). Consciousness (rnam-.shes) represents a limiting of Rigpa because it now becomes caught up in time and the running of these various programs and processes by the functional mind. The five poisons are the five defilements, or negative emotions,
40
I
The Pract1ce of Dzogchen in the Zhang-Zhung Tradlt1on of Tibet
of anger, desire, confusion, pride, and jealousy. This term Timuk (gti mug, Skt. moha) is often translated as "ignorance," but this does not represent a lack of knowledge, but rather, it is an emotion, therefore, "confusion." The six aggregates of consciousness are compared to rainbows spanning the sky. They arise from the dimension of the sky and later fade and dissolve again into the sky. In the same way, consciousness arises from Sunyata and dissolves again into Shunyata. However, this is not the end of the story because Kunzhi and Rigpa are inseparable. The Nimanakay a is compared here to the rainbow; it is visible, but insubstantial. As explained in the thrid section, coming face to face with the Clear Light after death, that is to say, with the radiant light of one's own intrinsic awareness, there are two possibilities, namely, proceeding into liberation (grol tshul) or falling again into delusion ('khrul tshul). Liberation occurs when the Clear Light is recognized and understood and delusion occurs when it is not recognized and not understood . This non-recognition is due an existential ignorance, inherent in the dualistic mode of existence of the individual, and is said to be co-emergent (lhan-skyes) because it arises simultaneously with the advent of the Clear Light. At the very beginning, the primordial Buddha Kuntu Zangpo recognized the Clear Light as the light of his own awareness, and, therefore, he never fell into ignorance and the delusions of Samsara. Indeed, he is the Primordial Buddha because he never experienced Samsara. But the rest of the infinite masses of sentient beings did not recognize the Clear Light, and so, lifetime after lifetime, they fell again into rebirth in Samsara. This Samsara was not created by any one at any one point in time. It simply goes round and round like a wheel turning. No point on its circumference or rim can be taken as the absolute beginning for creation. Samsara never had a beginning. It was not created by the Primordial Buddha Kuntu Zangpo, nor by some god. Rather, Samsara is perpetually and continuously generated by the collective karma of all the sentient beings inhabiting it. Thus, they are all participants in the process of creating the world. Instead of remaining on the side of pure awareness and being like the mirror simply reflecting whatever appears before it, the ordinary sentient being follows after the reflections on the object side. Therefore, one does not live in the nature of the mirror, but lives in the reflections. Thus, the visions unfold and evolve. From being originally pure clear lights of five colors, they progressively grow duller and more dense,
Outl1nes of the Contents of the Texts
\41
until they become the five great elements which comprise our material universe. These Samsaric visions increasingly appear solid, substantial, and real, whereas actually they are just space and light. The clear white light becomes the space element, the clear green light becomes the air element, the clear red light becomes the fire element, the clear blue light becomes the water element, and the clear y ellow light becomes the earth element. Beginning with these five great elements, there evolve the five skandhas, the five organs of the body, the five bodily cavities, the five sense faculties, the five paths, the five realms, the five poisons, and so on. This process of unfolding represents the evolution of delusion. Eventually, in terms of cosmology, there appear the three realms or worlds: 1.
The Arupadhatu, the formless higher mental realms,
2.
The Rupadhatu, the higher mental planes with subtle forms, and
3.
The Kamadhatu, the lower worlds where sentient beings are ruler by their sensual desires.
The Arupadhatu is created by a subtle confusion, the Rupadhatu by the aggressive anger of the intellect, and the Kamadhatu by addiction to sensual desires. Within the latter, the six destinies of rebirth ('gro drug}, or six realms (rigs drug), are generated, namely, 1.
The realm of the Devas or gods by an excess of all five poisons,
2.
The realm of the Asuras, or anti-gods, by an excess of pride,
3.
The human realm by an excess of jealousy,
4.
The animal realm by an excess of confusion,
5.
The realm of the Pretas, or hungry ghosts, by an excess of desire, and
6.
The realm of the hells by an excess of anger.
Note that the correspondences here are little different than found in the Buddhist sy stem. Encountering the Clear Light, when one understands, that represents the process of liberation (rtogs te grol tshul).
Kuntu Zangpo understood and so he was liberated at the very beginning, even though he had done nothing to accumulate good karma. Rigpa arose like the sun at dawn; he recognized its face and became the sun.
421
The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet
Thus, when this occurs, it is said that the Son returns to the lap of his Mother. Practicing contemplation during one's lifetime, one may realize the Son Clear Light, but following death, one encounters the Mother Clear Light Thus, the Son returns to his Mother, his own original condition. With the spontaneous unfolding and evolution of the visions of Nirvana, the five vast spaces (klong lnga) arise and in them there spontaneously appear the five Dhyani Buddhas and their mandalas and realms. This represents pure vision as against impure karmic vision and represents the way enlightened beings see things. This is the evolution of Nirvana in terms of vision.
Outline of the Explanation of the View BOOK THREE Here is contained "The Guiding Explanation of the View through Seeing Nakedly, which represents the Direct Introduction to one's own Primordial Base" [[[gzhi]] rang ngo-sprad-pa gcer-mthong lta-ba'i khrid]. In detail: I.
Relying upon the Essence and the Nature of the the primordial Base, one is introduced thereby directly to it [gzhi'i rang-bzhin ngo-bo Ia brten nas ngo-sprad-pa],
I I.
Relying upon certain special activities, one is further introduced to it [[[byed las]] khyad-par Ia brten nas ngo-sprad-pa], and
I I I. There is the extensive explanation regarding (the origins of) Liberation and of Delusion respectively [grol 'khrul rgyas-par bshad-pa] In detail: I.
Relying upon the Essence and the Nature of the the primordial Base, one is introduced thereby directly to it [gzhi'i rang-bzhin ngo-bo Ia brten nas ngo-sprad-pa]
A.
The direct introduction to the Mother [ma'i ngo-sprad-pa]
B.
The direct introduction to the Son [bu'i ngo-sprad-pa] l. The Natural State of the Son [bu'i gnas-lugs] 2. The direct introduction to that [de Ia ngo-sprad-pa]
C.
The direct introduction to the Energy or Potentiality [[[rtsal]] gyi ngo-sprad-pa] 1. The Natural State of Energy [[[rtsal]] gyi gnas-lugs]
Outl1r1es of the Contents of the Texts
143
2. The direct introduction to it [de Ia ngo-sprad-pa]
D.
The direct introduction to the unity and inseparability of all three, namely, the Mother, the Son, and the Energy [rna bu rtsal gsum dbyer-med zung-'brel du ngo-sprad-pa] 1. The Natural State [[[gnas-lugs]]]
2. The direct introduction to it [de'i ngo-sprad-pa] II.
Relying upon certain special activities, one is further introduced
A.
The direct introduction through thoughts and memories that
to it [[[byed las]] khyad-par Ia brten nas ngo-sprad-pa] are like clouds in the sky [[[bsam]] dran nam-mkha'i sprin ltar ngo sprad-pa] 1. The teaching on the Natural State [[[gnas-lugs]] bstan-pa]
2. The direct introduction to it. [de Ia ngo-sprad-pa] B.
The direct introduction through the masses of thoughts that are like gentle breezes in the atmosphere [[[rtog tshogs]] bar-snang gi ser-bu ltar ngo-sprad-pa]
C.
The direct introduction through the emotional defilements that are like the waves on the sea [[[nyon-mongs]] mtsho dang rba-rlabs ltar ngo-sprad-pa]
D.
The
direct
introduction
through
the
(of
consciousness) that are like the rainbows spanning the sky [[[tshogs drug]] mkha' yangs gzha'-tshon Itar ngo-sprad-pa] III. There is the extensive explanation regarding (the ongms of)
Liberation and of Delusion respectively [grol 'khrul rgyas-par bshad-pa] A. The method of delusion where one does not understand [rna rtogs
'khrul tshul] 1. The co-emergent or spontaneously-born ignorance [[[lhan-skyes]]
rna rig-pa] 2. The ignorance which conceptualizes everything [[[kun brtags]]
kyi rna rig-pa] B.
The method of liberation where one does understand [rtogs de grol tshul] 1. The method of liberation in whatever fashion at the very
beginning [dang-po ci ltar grol tshul] 2. The extensive direct introduction to the system of liberation
[grol-lugs rgyas-par bshad-pa]
\
44 The Pract1ce of Dzogchen in the Zhang-Zhung Tradition of Tibet
The Explanation of the Meditation Practice The second supplementary text deals with the meditation practice of the Clear Light, and again there are three principal sections: 1.
Methods for continuing in the progressive stages of the path,
2.
Cleansing the impurities of mind, and
3.
Experiences in meditation. In terms of the first topic, one reflects on the fear of death and
future rebirth and one carries the presence of the Lama, or spiritual guide, alway s on one's head. One enters into a solitary retreat in a suitable place, such as a remote hermitage where one will not be disturbed by outside circumstances. Nevertheless, it will be necessary to have the visits of a good spiritual friend, the Lama, and possibly also an attendant. Then there are instructions regarding the vital winds and mind, and also instructions regarding the characteristics of visions. Then, the arising of obstacles (bgegs) during the retreat are considered. External obstacles are represented by worldly attachments and by the activities of non-human spirits. These latter are overcome by ritual and magical practices. Internal obstacles are chiefly represented by sickness and other ills. These may be mitigated or overcome by breathing exercises, phy sical exercises, visualizations, and medicines. Finally, secret obstacles consist of certain experiences in meditation. These arise from deviations from the proper view of Dzogchen. Then there are also defects to meditation practice, principally drowsiness, dullness, and agitation. Finally, there are various forms of conduct to be avoided. Then, while in retreat, there will most likely come the arising of Clear Light visions, that is, Thodgal visions. As explained previously, as against visualizations that are deliberately created by the mind and external visions arising to the senses, these visions are spontaneous and arise as self-manifestations (rang-snang) from the inherent energy of one's Nature of Mind. These visions develop in five stages: 1.
The visions increase (snang-ba 'phel-ba), where one sees thigley s and awareness chains,
Outlrr1es of tr1e Conter1ts of the Texts
2.
145
The visions multiply (snang-ba mched-pa), where one sees thigleys in five colors, threads and patterns, and partial images inside the thigleys,
3.
The visions develop further (snang-ba rgyas-pa), where one sees visions in all directions and the complete divine forms of Buddhas,
4.
The visions become completed (snang-ba rdzogs-pa), where one sees complete mandalas and Pure Buddha realms everywhere, and
5.
The final visions (snang-ba mthar-thug-pa), where, at this final stage, the energy producing the visions becomes exhausted and they dissolve back into their source, the Clear Light, which is the Dharmakaya itself. Thereupon, from the state of the Dharmakaya, because the
elements of the polluted material body become liberated into their pure unpolluted states, pure visions continue to arise. One attains the Rainbow Body of Light ('ja'-Ius), appearing as the Sambhogakaya with its thirty-two marks and eighty characteristics. One's inner reality becomes the Peaceful and Wrathful Deities (zhi khro lha rnams), specifically, the hosts of one hundred and eight Prosperity Deities (rgyas-pa'i lha tshogs), the hosts of forty-five Peaceful Deities (zhi-ba'i lha tshogs), and the hosts of eighty-six Wrathful Deities (khro-bo'i lha tshogs). Next, the text relates Thodgal vision practice to the five Paths of the Sutra system: 1.
The Path of Accumulation corresponds to the Ngondro, or preliminary practices,
2.
The
of
Unification
corresponds
to
the
practice
of
contemplation, or Trekchod, 3.
The
of
corresponds
of
to
practice
(Thodgal), 4.
The
corresponds
to
the
developing of visions, and 5.
The Path of Ultimate Attainment corresponds to the Fruit of the Rainbow Body.
46
\
The Practice of Dzogchen in the Zhang Zhung Tradlt1on of Tibet
Moreover with regard to Dzogchen practice, three levels of practitioner are distinguished: 1.
The superior practitioner who understands instantly (gcig-car ba),
2.
The intermediate practitioner (thod-rgal-ba) who needs a direct introduction from the master and needs also to practice, and
3.
The gradualist practitioner (rim-gyis-pa) who must be taught in a progressive and sequential manner.
Outline of the Explanation of the Meditation Practice The Progressive Stages of the Explanation of the Meditation Practice for the Clear Light, which represents the Practice of the Path
[lam
nyams su len-pa 'od-gsal sgom-pa'i khrid rim bzhugs-so]: I.
Practicing the methods of the meditation involving the means for continuing in the progressive stages of the path [bsgom tshul lam gyi rim-pa brkyang thabs],
II.
Practicing meditation where there exists the system for removing the impurities of mind [bsgom-byed blo yi dri-ma bsal-lugs], and
III.
Experiences due to meditation practice and the manner in which the Clear Light (Thodgal visions) arise [bsgom-pas nyams dang 'od-gsal 'char tshul].
In detail: I.
Practicing the methods of the meditation involving the means for continuing in the progressive stages of the path [bsgom tshul lam gyi rim-pa brkyang thabs]: When one actually discovers the real meaning of Rigpa or intrinsic awareness, which is the great Clear Light without obscurations [lar thabs-lam dang khrid tshul dang bogs 'don lam-khyer ngo-sprod las sogs mang du gsungs kyang/ gal-che shos kho-rang Ia thug-pas/ rig-pa sgrib-med 'od-gsal chen-po'i don Ia], where this meaning is condensed in one-pointed terms, there exist two procedures to be considered: 1.
The instructions on the essential points of the vital winds and the mind [dung sems gnad kyi gdams-pa] and
2.
The encountering, on certain occasions, of the visions having characteristics [[[mtshan]] snang skabs sbyar du sprad-pa].
Outl1nes or the Contents of the Texts
147
When at all times and under all conditions , one remains continuously in that state of contemplation (the Natural State) and meditates uninterruptedly [[[de nyid]] la rkyang ded byed cing bar-chad med-par sgom-pa], there exist four principal considerations : 1.
Continuing to meditate in accordance with the method (described in the text) [tshul dang mthun-par bskyangs shing bsgom-pas],
2.
The manner in which external appearances or visions arise [phyi'i snang-ba 'char tshul],
3.
The manner in which internal experiences are produced and how one engages with all of them [[[nang]] gi nyams-myong skye tshul thams-cad 'jug-pa], and
4.
Their increasing and developing more and more like the face of the waxing moon [zla-ba yar gyi ngo bzhin je 'phel je rgyas la 'byung].
II.
Practicing meditation where there exists the system for removing the impurities of mind [bsgom byed blo yi dri-ma bsal-lugs]. With respect to performing the practices in terms of the real
meaning of the Mahayana , the Greater Vehicle , this (real meaning) being the Natural State [[[gnas-lugs]] theg-chen gyi don nyams su len-par byed-pa la], there may originate three kinds of obstacles :
A.
Externally, there may arise obstructions due to human beings and to non-human spirits [phyi mi dang mi rna yin-pa'i bar-chad].
B.
Internally, there may arise obstructions such as sicknesses due to imbalances in the humors (within the physical body) [[[nang]] 'du
C.
ba nad kyi bar-chad]. Secretly, there may arise obstructions that are experiences meditation [[[gsang-ba]] bsgom-pa nyams kyi bar-chad]:
111
(1) Obstructions to the View [[[lta-ba]] la bar-chad], (2) Obstructions to the Meditation [[[bsgom-pa]] la bar-chad], and (3) Obstructions to the Conduct [[[spyod-pa]] la bar-chad]. III.
Experiences due to meditation practice and the manner in which the Clear Light (Thodgal visions) arise [bsgom-pas nyams dang 'od-gsal 'char tshul]:
48
A.
\
The Practice of Dzogchen in the Zhang Zhung Tradition of Tibet
The manner in which the visions that arise originate [shar-ba'i snang-ba 'byung tshul]:
(1) The manner in which external visions come to be seen [phyi'i snang-ba mthong tshul] and
(2) The manner in which internal experiences are produced [[[nang]] gi nyams-myong bskyed tshul].
B.
The manner in which these visions increase (and develop) when they become familiar [de Ia goms-pa'i snang-ba 'phel tshul]:
(1) The manner in which the visions increase [[[snang-ba]] 'phel-ba'i tshul]: a. The manner in which external visions are seen to increase [phyi'i snang-ba mthong tshul] and b. The manner in which internal experiences are produced [[[nang]] gi nyams-myong bskyed tshul].
(2) The manner in the visions progressively multiply [[[snang-ba]] mched-pa]: a. The manner in which external visions progressively multiply [phyi'i snang-ba mched tshul] and b. The manner in which internal experiences are produced [[[nang]] gi nyams-myong bskyed tshul]
(3) The manner in which the visions develop further [[[snang-ba]] rgyas-pa'i tshul]: a. The manner in which external visions develop further [phyi'i snang-ba rgyas tshul] and b. The manner in which internal experiences are produced [[[nang]] gi nyams-myong bskyed tshul].
(4) The manner in which the visions arise as complete and perfect [[[snang-ba]] rdzogs-pa'i tshul]: a.
The manner in which external visions arise as complete [phyi'i snang-ba rdzogs tshul] and
b. The manner in which internal experiences are produced [[[nang]] gi nyams-myong bskyed tshul].
(5) The manner in which the final visions arise [[[snang-ba]] mthar thug-pa'i 'char tshul]: a. The manner in which the final visions arise [phyi'i snang-ba mthar thug-pa'i 'char tshul] and b. The manner in which the internal experiences are produced [[[nang]] gi nyams-myong bskyed tshul].
Outl1nes of the Contents of the Texts
C.
149
Uniting the Development of Visions with the Progressive Stages of the Path [[[de dag gi]] lam gyi rim-pa dang sbyar-ba], there are
(1) One who realizes instantly [gcig-car-ba] (2) One who practices non-gradually [thod-rgal-ba] and
(3) One who practices gradually [[[rim-gyis-pa]]].
The Explanation of the Conduct The third supplementary text is concerned with conduct in terms of the forceful purification of the secondary conditions encountered along the path of practice. Again, there are three principal divisions or sections: 1.
Purifying during one's lifetime,
2.
Purifying during the dying process, and
3.
Purifying at the time of the Bardo experience after death.
Purifying (sbyong-ba) means the process of purifying one's negative emotions, or kleshas, and of one's wrong ideas regarding the nature of reality. Forceful purification (rtsal sbyong) means doing so in a deliberate and energetic manner. This process of purification allows one's inner enlightened nature to manifest and shine through. In terms of the first section, while one is yet alive, the performing of religious rituals in between meditation sessions, should be integrated with the state of contemplation. In the Tantric practice of sadhana, the process of transformation, a distinction is made between the state of even contemplation (mnyam-bzhag), realized upon dissolving the visualization into emptiness, and the period of subsequent realization (rjes thob) when the practitoner returns to mundane, ordinary reality and engages in various activities, whether these be religious rituals, or otherwise. In the context of Dzogchen, this sharp distinction tends to be obliterated and one carries Rigpa, or the state of contemplation, into all mundane actions. Thus, one becomes totally and globally aware in whatever one is doing. At first this will be religious rituals, such as reciting of mantras and prayers, but eventually Rigpa is carried into all worldly activities, even negative ones. Consequently, the practitioner's behavior becomes spontaneous, without any planning, calculation, forethought, or premeditation.
50
[
The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet
Such spontaneous activities of body, speech, and mind are called Jyar-med (byar-med), meaning "non-action," and this may be compared with the Taoist notion of wu wei. Such spontaneous behavior or activity is sometimes called "crazy wisdom" (ye-shes 'chol-ba). To outsiders it may appear that the practitioner has lost one's mind and gone completely mad. It is true that when one is in contemplation, or the Natural State, one's actions of body, speech, and mind leave no karmic traces behind, just like a bird flying through the sky leaves no traces. However, this is only true when one is in Rigpa, or the Natural State. If one thinks one is in the Natural State, one is most definitely not, because one is thinking and being in a state of mind. Therefore, one's actions will continue to generate karmic results. The danger in Dzogchen practice is that inferior practitioners can delude themselves that they are in the Natural State and then think they can do whatever they like without karmic consequences. This is the thinking of the Rudra demon and only serves to fuel ego-inflation. Therefore, the advice given here to the Dzogchen practitioner is to continue with engaging in conventional religious practices (dge-sbyor). In terms of the six sense consciousnesses, one becomes like a mirror simply reflecting appearances, which are understood to be mere illusions. All sounds are like echoes. All tastes, scents, and textures are the same, whether a pile of gold or a pile of faeces. Even though the hosts of thoughts may continue to arise in one's mind-stream, they would be like snowflakes falling on the surface of a lake, or like frost melting in the morning sunlight. One avoids all judgments regarding thoughts being good or bad; they simple represent the energy of the mind. One's conduct and behavior may be compared to that of a dog or a pig, where nothing is pure or filthy. All sensations have the same taste (ro-snyoms). One's behavior is self-arising, utterly spontaneous and without inhibitions and premeditations, like that of a small child. Diversity has but a single taste (ro-gcig) and one becomes victorious (rgyal-ba) because the distinction between doer and deed vanishes and one is without any partialities. These instructions refer to conduct while the advanced practitioner is alive, then the process of dying and the Bardo experience after death are considered. When one is dying and approaching the Boundary between this present life and the experience of the Bardo, there occurs the progressive disintegration and reabsorption of the elements that complise one's
Outlines of the Conter1ts of tile Texts
