Uhhuu

The Practice of Dzogchen in the Zhang Zrlung Trad1t1on of T1bet

It is a single non-dual self-originated primordial awareness (rang­

byung ye-shes) that gives rise to the five primal cognitions, that of Shunyata (stong-nyid ye-shes), equality (mnyam-nyid ye-shes), all­ accomplishing (bya-grub ye-shes), discriminating (sor-rtog ye-shes), and mirror like (me-long I tar ye-shes). T his single primordial awareness represents the Ultimate Truth and the Knowledge of Quality and the five primal cognitions represent the Relative Truth and the Knowledge of Quantity, and in tern, they give birth to eighty-four thousand primal cognitions, which is how enlightened beings know things. Having attained enlightenment, then the individual engages in enlightened activities in order to liberate sentient beings from their suffering in Samsara, and these represent skilful means, great compassion, and omniscience. One employs many different methods in order to subdue sentient beings who are difficult to subdue, and thereby lead them on to the path to liberation and enlightenment. These methods are in accordance with the intelligence, temperament, and level of development of each sentient being. Finally, there are considered what are the qualities of the disciple and to whom to grant the precepts of Dzogchen. Also considered are the non-virtuous qualities of those individuals to whom one should not grant the teachings.

Outline to the Translation of the Explanation of the Fruit Here is contained the Guiding Explanation for coming to an intensely Clear and Definitive Decision regarding the Trikaya, where one remains in one's own Original Condition, which represents the Fruit. [[['bras-bu]] rang sa bzung-ba sku-gsum dmar thag-bcad-pa'i khrid bzhugs-so] I.

The direct introduction where the example and the real meaning are linked together, [[[dpe]] don 'brel-ba'i ngo-sprod],

II.

T he direct introduction to Energy as being self-manifestation

Ill.

T he direct introduction to the Trikaya that represents the Fruit

[[[rang-snang]] rtsal gyi ngo-sprod-pa], and [[['bras-bu]] sku-gsum gyi ngo-sprod-pa].

Outl1nes ot me Cmtents ot the Texts

163

In detail: I.

The direct introduction where the example and the real meaning are linked together, [[[dpe]] don 'brel-ba'i ngo-sprod], by way of the six examples, namely, the butter lamp, the lotus, the sun, the mirror, the crystal ball, and the sky [[[dpe]] drug: mar-me pad-rna nyi-ma me-long shel-sgong nam-mkha']:

A.

The meaning of the example is illustrated by means of the lamp of illustrative examples [mtshon dpe'i sgron-mas dpe'i don mtshon­ pa], and

B.

One is directly introduced to the sign, or indication, by means of the lamp of the sign indicating primal awareness (ye-shes), [[[ye-shes]] rtags kyi sgron-mas rtags thog tu ngo-sprad-pa]

C.

Whereupon these two (the Natural State and primal awareness) should be linked together and unified [[[gnyis]] zung 'brei du bya].

II.

The direct introduction to Energy as being self-manifestation

A.

The direct introduction (to visions) as being self-arising [[[rang shar]]

B.

The direct introduction (to visions) being self-manifestations

[[[rang-snang]] rtsal gyi ngo-sprod-pa]: du ngo-sprad-pa] [[[rang-snang]] dun go-sprad-pa] B 1.

The direct introduction where the lights are like the inherent lights of the rainbow ['od rang 'od gzha'-tshonItar ngo-sprad­ pa]

B2.

The direct introduction where the rays (or images) are like the inherent rays that are the reflected images (in the mirror) [zer rang zer gzugs-brnyanItar ngo-sprad-pa]: The method for directly introducing both the lights and the rays at the same time ['od dang zer dus gcigIa ngo-sprad tshul]:

a. Externally, in terms of the Lamp of Existence, one presses against (the neck) and presses down (on the ey eballs) [phyi srid-pa'i sgron-ma brtodIa mnan-pa], b. Internally, in terms of the Lamp of the Sense Faculties (that is, the eyes), one gazes fixedly into space

[[[nang]] dbang-po'i

sgron-ma arIa gtad-pa], and c. Secretly, in terms of the Lamp of Awareness, one lets it abide and leaves alone everything (the visions that arise) and thereby one is directly introduced [rig-pa'i sgron-ma gnas Ia bor-ba ngo-sprad-pa].

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The Pract1ce of Dzogchen in the Zhang-Zhung Tradit1on of T1bet

B3. The direct introduction where the sounds are like the inherent sounds of the echoes [[[sgra]] rang sgrar brag-cha !tar ngo-sprad­ pa]: a.

Externally, one is directly introduced to the self-returning of the empty sounds [phyi stong sgra rang log Ia ngo-sprad-pa],

b. Internally,

one is directly introduced to the secondary

conditions that are due to other (extrinsic causes) by way of symbolic methods [[[nang]] brda thabs gzhan rkyen Ia ngo-sprad­ pa], and c.

Secretly, one is directly introduced to inherent sounds as self­ awareness. [[[gsang-ba]] rang-rig rang sgra Ia ngo-sprad-pa].

III.

The direct introduction to the Trikaya that represents the Fruit

A.

The direct introduction to Buddhahood in its own form [sangs­

[[['bras-bu]] sku-gsum gyi ngo-sprod-pa]: rgyas rang chas su ngo-sprad-pa] B.

The manner of the arising of the divine forms and of primal awareness [[[lha]] sku ye-shes kyi 'char tshul] B 1. The manner in which the Bodies or divine forms arise [sku yi 'char tshul] a. The base for their arising ['char gzhi] and b. The manner in which they arise [[['char tshul]]]. B2. The method for knowing them by means of primal cognitions [[[ye-shes]] kyi(s) mkhyen tshul]. B3. The method for accomplishing deeds by means of enlightened activities [phrin-las kyi(s) mdzad tshul]: a. The actuality itself [dngos] and b. The method for accomplishing it [[[mdzad]] tshul].

C.

The additional teaching on the methods for establishing a suitable arrangement [btang bzhag gi tshul bstan-pa/ btang bzhag zur gyis bstan-pa]:

The successive stages for establishing a suitable arrangement for the granting of permission and the issuing of the the commandments­ [btang-bzhag rjes-gnang bka' rgya'i rim-pa] Cl. The granting of permission [rjes su gnang-ba] and

C2. The issuing of the command [[[bka' rgya]] gdab-pa].

Chapter Three

The Principal Practice: dngos-gzhi

Here is contained "The Practice Manual for the Stages of the Explanation (of the Principal Practices) of the Oral Transmission from Zhang-zhung" (Zhang-zhung snyan-rgyud kyi khrid rim lag-len bzhugs-so). Homage to Kuntu Zangpo who, becoming manifest as Self­ Awareness, is the all-pervading and all-encompassing Guide to living beings! [1]

VOLUME TWO Second, with regard to the stages of the principal practices (dngos­ gzhi) that bring about the ripening and the liberation of one's stream of consciousness in between (the Base and the Fruit, that is to say, as the Path), there are three parts: 1.

In the beginning (of the path), when one has not (previously) fixated the mind, one now fixates the mind,

2.

In the middle (of the path), when mindfulness is not abiding (or stable), one employs (various methods) to bring about its abiding (thereby stabilizing it), and

1

66 The Practice of Dzogchen 1n the Zhang-Zhung Tradlt1on of T1bet

3.

And finally (toward the conclusion of the path), when Self­ Awareness is not clear, one employs (various methods) in order to make it clear. [2]

PART ONE: Fixating the Mind With respect to the first part, it says according to the sGron-ma, "As for the thought which is to be remembered, one should fixate on the light." [3] And again, as it say s in the mThing-shog, "There exists the clear explanation of Samsara as being a mansion of light." [4] Because it is stated thus, then with respect to this, there exist three considerations: 1.

The essential point of the body,

2.

The essential point of the gaze, and

3.

The essential point of the training. [5]

A. The Position of the Body With reference to the first consideration, it is said, "The prana is controlled by means of the five mudras of the body." (These five mudras, or positions, are as follows:) 1.

One assumes a cross-legged sitting position in order to control the vital winds and psychic channels which are below;

2.

One keeps the spine straight in order to control the bones of the spine and the internal organs;

3.

One assumes the samadhi-mudra, or gesture of equipoise, (with the hands) in order to control the essential point of the samskaras (the emotions and impulses);

4.

One bends the neck (a little) in order to subdue the exertion of speaking and talking;

5.

And one gazes fixedly (straight ahead) in order to discard and renounce (the dichotomy of) subject and object. [6] Furthermore, the left hand is placed on top and the right hand is

suppressed below and the thumbs press down on the fleshly parts of the palm just below the ring finger. This is the essential point (in order to close the klesha-nadi, or channel of impurities that runs through

Tr1e Pnnc1pal Pract1ce dngos-gzh;

167

that spot). At that time, one tames the confusion (of the mind) by sy stematically controlling the parts of the body, such as the four channels and the four muscle ridges of the body. [7]

B. The Position of the Gaze With respect to the second consideration, at a location in the space in front of oneself, neither too close nor too distant, surrounded appropriately by a circle of light (of the rainbow colors of the elements), the Rigpa, or intrinsic awareness, is harmonized (or integrated) with the ey es (as the white Tibetan letter A). One does not look upwards nor downwards, nor to the right nor to the left, but one focuses only on this shape in front. One focuses intently like making a small hole, or like inserting a thread into the ey e of the needle, or like shooting an arrow at a target. One remains present without making any changes (in the position of) the body, without making any efforts to speak with the voice, and without any thinking about the past or speculating about the future with one's mind. In a natural manner, in its own terms, one fixates one-pointedly (on the white letter A) strongly, intensely, clearly, and lucidly. [8]

C. Training in the Fixating of the Mind With regard to the third consideration, whatever may occur at that time, such as water in the mouth (saliva) or water in the nose (mucus), one should just let it by itself. One should control the body and the mind and not neglect these essential points. [9] As for the full measure of the meditation sesswn (thun tshad): With respect to the previous session, one should light an incense stick (and observe the time it takes) to recite the mantra (sa le 'od) some two hundred times. Then in the next session, let it burn for an additional time such as some three hundred recitations, and so on. [10] Again, in the morning and in the afternoon, one looks at the Buddhas and sentient beings, the good and the bad, existence and non­ existence, and because one meditates that everything in this cy cle (of Samsara and Nirvana) is (just mind), one sits looking at it (the mind) in order to see what it is like and to recognize its characteristics, that is to say, what are its causes and conditions, its essence, its shape and form, its color, and so on. Again and again one trains in looking (at the mind in this way ). [11]

&a\

The Practice of Dzogchen in the Zhang-Zhung Trad1t1on of T1bet

Again, one sits searching at the beginning for the location where (a thought) originates, in the middle for the location where it abides, and, at the end, the location where it goes. [12] Again, do they (thoughts) originate outside (the body ) or is their cause inside the body? One sits there searching (for the mind and thoughts) from the big toes (of the feet) to the crown of the head, moving from the lower extremities of the soles of the feet upward (though the body ). One should thoroughly examine whatever is faulty or virtuous. By being (mindful) and well aware, one cuts off the root (of the negative emotions). [13] And similarly, when one has an experience, whereupon the memories that cause movement having occurred in a state of quiescence and rest, the individual of superior capacity, who is totally without grasping, becomes like a tortoise put into a wide bowl. He becomes intrepid and not afraid of any thing. For the individual of intermediate capacity, it is like drawing water through an iron tube where everything is clearly distinct and unmoving without distractions. Whereas for the individual of inferior capacity, it is like a bee sucking nectar from a fruit flower. Thus, there comes forth only a small change in one's disposition. These individuals settle into a quiescent (and relaxed) state and the signs of (success in) fixation practice become complete. This occurs without characteristics and one remains (continuing) in meditation. [14] Moreover, with regard to that, if the signs of fixation are not complete, one should fixate Rigpa, or intrinsic awareness, on the sky, focusing it intensely in front of oneself. And it is also explained that it is proper to utter any neutral sounds, such as HUM and HRI. [15] Then also, in terms of the inner difficulties, because one exerts oneself (strenuously ) in activities that are fatiguing, there exist explanations of how to induce fatigue deliberately with certain exercises and how to cure fatigue that are in agreement with this. [16] Furthermore, as the support of the visualization, one may fixate on such objects as a mirror or the ushnisha (the protuberance on the crown of the head) of a divine form. In this way, there will come forth, as there did previously, the signs of fixation (zin rtags), the signs for the greater part (of the phenomena of) fire and wind. Following that, they will go into cessation and then there will come other signs of fixation, for the greater part those of water and wind. Thereafter, these phenomena will become as friends (and helpers for one's practice).

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However, if the previous explanation does not strike one, it is easy to explain this auspicious conjunction of events (rten 'brei) by symbolic means. But in terms of various different kinds of indifference, it is difficult to counter them by. bad habits. [17] However, if one has a master who possesses the nectar (of enlightened awareness), it will not be possible that one does not arrive there. Because one forcefully fixates on the King who is Self­ Awareness, the armies of memories and the contents of consciousness will only occur in a discontinuous fashion and these hosts of thoughts, accompanied by the wild dogs of delusion, will be obstructed. [18] According to the sPyi rgyud, it is said, "By forcefully fixating on the king, the armies (of thoughts) and the wild dogs of the kleshas, or negative emotions, will be fettered and tamed." [19] Again, according to the Lung drug, "In terms of the armies of characteristics, if one fixates the mind, discursive thoughts will become more and more pacified and it produces a primal awareness (or gnosis) that is more and more clear."[20] So it says. This represents the guiding instructions for fixating the mind in terms of characteristics (that is, in terms of fixating on visible objects and on visualizations, in particular, on the white Tibetan letter A). [21]

PART TWO: The Practice for the Dark Retreat Second, in terms of making mindfulness abide with stability when it has not yet abided with stability: The site for meditation practice

(sgom-pa'i gnas) should be some place that possesses the nature of total darkness, such as an excavation in the ground, a cave in the rocks, or a thatched hut. Moreover, the roof should be high and the interior spacious. The surfaces (of the walls) should be well made and the outside holes for light are sealed. Because the doorway to this spacious interior is constructed in three staggered stages, the interior is completely cut off (from any outside sources of light). One can thus remain there, sitting comfortably, without any interference from openings for the appearing of visible light (penetrating from outside). [22] Then, in terms of the method of practice, there are three considerations:

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I

The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet

1.

Practicing meditation in whatever way,

2.

The training in that, and

3.

The modes for the arising (of visions in the total darkness) to the mind-stream (of the individual in retreat) [23]

A. The Meditation Practice First, according to the gZer-bu, it is said, "One renounces all activities that are distracting by means of the three bindings, whereupon the mind settles into a relaxed quiescence by way of the three relaxations." Thus, there are three further considerations: 1.

Having bound or controlled the activities of the body, one relaxes without engaging in any actions,

2.

Having bound or controlled the activities of the speech of the voice, one relaxes without speaking or expressing oneself, and

3.

Having bound or controlled the memories and thoughts in the mind, one relaxes, transcending all thinking and thereby one produces a samadhi or state of contemplation that is devoid of thoughts. [24]

Al. The Essential Point of the Body With reference to the first consideration (that of the body), it is said (that at the beginning when entering into the dark retreat, one should think as follows:) "We have taken on a physical body whenever it was possible, from all previous lifetimes until the present. But all of these courses of conduct (in our past lifetimes), committing all actions both pure and impure, whatever was possible, has been without any purpose (up until now). And in the making all of these efforts, we have only come to suffering. And because of delusion and circulating in Samsara, our awareness has been like a blind man. Our actions of body have continued to commit the three non-virtues (of killing, stealing, and raping). Or we fall into neutral activities like just living, engaging in commerce, hanging out in the market, just running around, pursuing fancy clothes and manufactured articles, and so on. Or else, we postpone matters, striving after virtuous actions, such as making prostrations and circumambulations, mudras and yantra movements, and so on. Yet, at sometime or another, relaxing without any activity whatsoever, we come to establish ourselves in the cure

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171

for this weariness (which is Samsara). But if we do not do like that, we disturb our psychic channels with various kinds of activities (even though they be virtuous actions). And because of that, the vital winds are disturbed. And because of that, the mind becomes disturbed and consequently we do not remain in the producing of a samadhi or contemplation that is without thoughts. But because we relax in this way the psychic channels are tamed, the vital winds are controlled, and Awareness having settled into its own original condition, thereupon a condition of no thought occurs and this is the essential point." [25] "Then, with reference to the special essential point of the body, one binds and controls the vital energies of the body by means of the five mudras." That is to say, the legs are crossed (while sitting), the hands are held in equipoise position, or samadhi-mudra, the spinal column is held straight, the neck is bent just a little, and the eyes gaze straight ahead. [26] A2. The Essential Point of Speech W ith respect to the second consideration (that of speech), it is said, "From our previous lifetimes until the present, these masses of expressions by means of speech, all of these expressions whatever they may be in essence, whether good, bad, or indifferent, were without any purpose and the making of exertions only serves to bring about the cause of (further) suffering. (Therefore) from today forward, impurities such as the four non-virtues of speech (namely, lying slandering, speaking harshly, and gossiping maliciously), or just neutral (verbal) activities such as gossiping idly, telling jokes, laughing, story telling, shouting, and so on, are renounced. [27] And even virtuous actions such as reciting mantras, the reading aloud of the scriptures, singing and chanting- all of these (virtuous activities) are renounced as well (in the dark retreat). We shall relax (totally) without expressions whatsoever, like a man who is completely dumb, and settle down into curing (and alleviating) our fatigue." Because one simply remains like that, without even moving the breath to produce words and expressions, one does not shake (or vibrate) the psychic channels. The mind being left undisturbed, one is able to produce a samadhi or contemplation that is devoid of thoughts. [28]

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The Pract1ce of Dzogchen in the Zhang-Zhung Tradition of Tibet

A3. The Essential Point of the Mind With respect to the third consideration (that of the mind), it is said, "From all our previous lifetimes until the present, however many thoughts and memories were thought by the functional mind - all of these thoughts were without purpose and the engaging in efforts (based on them) has only led to further suffering. Because we circulate in the delusions of Samsara, therefore, from today onwards we should renounce engaging in the three non-virtues of mind (covetous thoughts, malicious thoughts, and wrong views) and the five poisons, as well as neutral states of mind, and, of course, the fixations done previously, the making of divisions (among things), all analyzing, discrimination, reflecting, and thinking that represent natural processes, even though these may be good (and positive) thoughts, such as meditating on deities, emanating and re-absorbing letters and syllables, engaging in samadhi or contemplation with characteristics (or visualizations), and so on - all of these (mental activities) only postpone the matter. Rather, each of these (mental activities), without any desires or wants, any hopes or expectations, any fears or anxieties, or any yearning or longing, should be relaxed into the vast expanse of the Basis of Everything (the Kunzhi, or state of Shunyata), which transcends (all further) thoughts, cognitions, and memories, and then settles into alleviating (or curing) all fatigue (incurred from Samsaric or cyclical existence." [29] When one proceeds in that way, there will be no more movements of the functional mind (who is like a man) riding on the horse of the vital winds along the pathways of the psychic channels. And consequently, there will not be brought about any obstructions to the producing of a samadhi that is without thoughts. Therefore, without changing or modifying anything directly in terms of its original condition without lying down and restlessly turning to the left and the right, suddenly and without reason, one finds oneself in a sparkling and lucid state that is without any foundation and free of any root. [30] One does not pursue those traces which are past nor go to meet in front that which is the future. Within the vast expanse of the totally all-pervading and all-embracing Kunzhi, the Rigpa, being without any movement or agitation, without any dress or artifice, fresh in its own original condition without any root (free of any source), simply remains in its own system of existence. [31]

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B. Training in the Practice of the Dark Retreat

With respect to the second consideration (how one is to train in that), at the time of being a beginner, if one makes long sessions (of meditation practice), there may come (problems, such as) drowsiness, agitation, and dullness. [32] But if they (the sessions of practice) are too short, then experiences and understanding will not be produced. From each cy cle or series of the burning of a lighted incense stick, on each day, one lengthens the time with incremental additions and in between the meditation sessions, one may move to and fro in terms of the essential points of compassion and devotion. But one should not eat foods that are impure, nor foods which are unbalanced in their elements, such as garlic, onions, spices (sngo rngad), and so on. In general, one should balance one's food and clothing (according to local conditions). One should not stay in the sun nor by a fire. One should not move between the outdoors and the indoors. Because one's primal cognitions (y e-shes) may become obscured, at the times between any two (sessions of practice), one should take a little rest. And one should not remain (in the dark retreat) without access to a wise and learned master who is skilled in the methods that are essential (for the practice). If there should come forth any laziness or indifference, one should enumerate to oneself one's sins and faults and make entreaties again and again with fervor and with diligence (to the Gurus and the Yidams). One should cultivate an eagerness for purity and do not become timid (or faint-hearted) in the face of obscurations. [33] C. T he Arising of Visions in the Darkness

With respect to the third consideration, in the beginning there will be produced a shamatha, or abiding in a calm state (zhi-gnas), by means of the action of mind. In the middle (period during the retreat), this shamatha will just arise naturally, and toward the end, one comes to realize stability in an ultimate shamatha. [34] According to this (text), it is said, "Having dissolved the impurities into the vast expanse of space, the purity becomes visible as light. Having depleted the sheer abundance of thoughts in the mind, then Rigpa arises nakedly. Having cleared away the masses of clouds which are thoughts, primal awareness (or gnosis) becomes uncovered and without any obscurations." [35]

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Having dissolved into the Kunzhi, the thoughts and memories occurring in the mind, these masses of thoughts caused by movements and which represent the impurities, thereupon purity arises as the light of self-originated primal awareness, like water being clear when the bottom has not been stirred up. Having been freed from the superfluous abundance of subject and object, which was like heavy clothing, the primal cognitions of intrinsic Awareness (rig-pa'i ye­ shes) arise nakedly like a person who is entirely devoid of all clothing. Having cleared away all thoughts and memories of things both good and bad, these (mental phenomena) being like clouds (in the sky), because one has realized the inherent color of the Kunzhi, so to speak, it (Awareness or Rigpa) arises to the mind-stream like the purity of the sky itself. [36] Or elsewhere, a pale light may be caused inside of the dark retreat house. Or everywhere inside and outside of that (house) may become clear and lucid (to one's clairvoyant sight) without any obscurations. Or there may arise a little bit some signs of the five elements which are below (one's line of sight). And because one's awareness is dispatched everywhere (in terms of the senses), there is produced in the mind­ stream a samadhi, or state of contemplation, that is without discursive thoughts. [37] This represents the guiding explanation for the shamatha practice that is without characteristics (that is to say, without some visible object for fixation). [38] U-YA SMAR-RO!

PART THREE: The Practices for the Empty Sky and for Sunlight Third, within the instructions for making clear what is not yet clear, there are three major considerations: 1.

The practices in general,

2.

The practices in detail, and

3.

Development by way of the instructions on the essential points. [39]

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175

A. The Practice in General in terms of Higher Insight With respect to the first major consideration, it is said, "One moves upward the great ocean and fixates it at the limit of the darkness on the iron mountain. The mind which is mindful is held fixated in terms of the lights. The functional mind which moves is tamed in terms of the sounds. And the energy of Rigpa is purified in terms of the rays." So it is said. [40] With

regard

to

that

(Upadesha),

there

are

three

further

considerations: 1.

Controlling (the body, the gaze, and the mind) by way of the five essential points,

2.

Observing (the practice) by means of the secondary conditions on the path of method, and

3.

The modes for the arising (of visions) that depend upon the mind­ stream. [41]

A 1. Controlling the Body, the Gaze, and the Mind With regard to the first consideration, the place for the meditation practice is very important. [42] Even though the interior of total visibility (which is everyday life) is illuminated by the great fire (of the sun in the sky), still one is not able to make things very clear. However, inside the interior of total darkness (the dark retreat house), one is able to make everything clearly visible with just a small butter lamp. Because one essential point of this path of method is the site itself, the method is found to be very quick. Therefore, there is not even just a little hole for illumination in the total darkness. It is very important that such a place be very isolated and separate. If these (circumstances) do not come together, then one can cover the head and the eyes as much as one can, so that there will come about a darkness by way of the method of the hands (covering the eyes). Moreover, the essential point of the body is very important. With respect to this present emanation (or rebirth as a human being), even though it has arms and legs, if one does not control them, there will come no clarity (in the visions). Therefore, one should control the body. (And for this) one must hold fast to the four muscles (of the arms and calves), as well as the four channels. One pulls firmly on the big toes of the two feet and holds fast the calves (of the legs) at the elbows.