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The legs that are held fast are pressed with the thumbs of the hands. The two corners of the elbows are stretched straight and the shoulders are hunched. The tongue is joined to the palate and one takes care that the mouth is open. And one also takes care to gather the eyebrows and make a wrathful expression with the nose. The eyeballs are turned upward and the lids of the eyes are turned down. The ears are erect and the spinal column is held straight (and perpendicular). The neck is held tight and held strictly. The left foot is placed on top. And the stomach is pulled in and pressed against the spine. Furthermore, the gaze is very important. Even though there may exist the pathways of the psychic channels for the Rigpa, if one does not control the gaze, the virtuous qualities will not arise into visible manifestation. Therefore, in terms of the Rigpa, in the very early morning, one gazes straight ahead and fixates on the atmosphere one full cubit above the crown of one's head. Gazing straight ahead represents the gaze of the Chakravartin, or wheel-turning monarch ('khor-lo bsgyur-ba'i lta-stangs). For a little time during the middle of the morning and at night, one fixates on the atmosphere some sixteen digits beyond the eyebrows. And this is the gaze of the dignified lion (seng-ge 'gying-pa'i lta-stangs). Then, at the time of midday, one should fixate just a little in front of the eyebrows. That represents the gaze of Sangwa Dupa. or Guhyasamaja (gsang-ba 'dus-pa'i lta-stangs). And moreover, the essential point of the mind is very important. Because everything ultimately returns into that (the Natural State of the Nature of Mind), if one does not control the Rigpa, the virtuous qualities will not come forth. Therefore, at that time, one should not think of the past and similarly not speculate about the future. All memories which are adventitious and which suddenly originate are dispatched and cut off at the root. And with regard to awareness, one cultivates a firmness (and stability). One simply remains in a condition of presence without any foundation and is free of any root. [43] In addition, the essential point of breathing is very important. Even though one has within oneself the Clear Light of Rigpa, or intrinsic Awareness, if that is not stimulated by the vital winds which may be either pure or impure, the signs of heat will not immediately arise. Therefore, at the time when one first settles into the session (of meditation practice), one should expel the poisons of the vital winds (as exhaled breath nine times). Then one should focus awareness on the prana-vayu , or vital energy, [44] and fixate it at such (locations)
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as the crown of the head or between the eyebrows. The breath that is controlled (by pranayama) remains moving internally and externally in a leisurely fashion through the two nostrils. At that particular time, the breath is moving, and at the time when the vital winds of the space element move, having controlled the essential points of the body and the gaze very much, when one meditates, there will be a change and a great development and a special vital wind will gather and move though the left nostril. Because this represents a very great development, one should perform the method of the hands for moving it through the left (nostril), such as during the daytime, adopting the essential points of breathing and the yantra movements and during the nighttime (the proper) sleeping position (that is to say, the position of the sleeping lion). The reason for this emphasizing the left side is that there exists a gateway for the channel of gnosis, or primal awareness (jnana-nadi), and the flow of the discursive thoughts embodying the kleshas, or emotional defilements, are cut off. [44] A2. Observing the Practice
With respect to the second consideration, there exists also the full measure of the session of practice (thun tshad). At the beginning one should meditate for many enumerations in terms of short sessions. And progressively, on each day one should extend them by making (the sessions) longer. And finally one settles into being established in the calm state. At that point, the yoga of the dark retreat (mun-pa'i rnal-'byor) becomes very important to the individual. Any eating or other activity becomes integrated with contemplation. But because of the diminishing of the quality of gnosis, or primal awareness (ye shes), at the time of midday one should relax a little bit (and cease the practice). Because one is dependent upon diligence in general, one should practice without laziness or indifference. A3. The Arising of Visions in Space
With respect to the third consideration, because one has practiced in that way, one comes to separate the impurities from the purity of Rigpa (rig-pa'i clangs snyigs phyed). Here one adheres to the essential points of the vital winds and of the mind. Because one opens the gates of the channels, there exist the causes and the conditions for the purified fire (which is total or full) and this (fire within the body) is
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The Practice of Dzogchen 1n the Zhang-Zhung Tradition of Tibet
made to fly upwards (once ignited) by the winds. This represents the inherent radiance of Rigpa that abides as the Clear Light. There exists no method (to prevent) its arising afterwards. [46] According to the gNad drug, it is said, "As for the Base, this abides in the middle of the Tsita, or physical heart, and overflows along the (kati) channel as its pathway, and arises at the lamp of the water (globe like ey eball) as its gateway. In the middle of the brain, in its conch shell casing (the skull), it is called the channel of Tsang-ri pur-lang. From its being but a single root (when it leaves the heart), it divides above into two peaks. This hollow tube for the gateway of Rigpa is like the open mouth of a flower where its fibers are the doors of the channels. From along the hollow tube of that channel, it arises as five lights like the ey e in a peacock's feather." [47] So it is said. And according to the sGrom-ma, it is said, "Within this dense darkness that possesses ray s, one sees a celestial palace of light that is a clearly visible appearance." [48] Even though there may exist many modes of arising, in the beginning the modes of arising appear to be external (to the practitioner). According to the Lha-khrid, it is said, "When the vital wind of the earth element is inserted into the central channel, it will appear like smoke. Accordingly, the vital wind of the water element like a mirage, the vital wind of the fire element like fire-flies or like sparks thrown out from a fire, the vital wind of the air element like day break, and the vital wind of the space element like the rising of the sun or like the radiance of the sky. These visions may arise in actuality or just as experiences. Internally, when the vital wind of the earth element is inserted (into the central channel) awareness becomes stable and firm. Accordingly, when the vital wind of the water element is inserted, the mind becomes happy, smooth, and flexible. When the vital wind of the fire element is inserted, it is clear and emanates a little. When the vital wind of the air element is inserted, one feels high, wild, and y outhful. And when the vital wind of the space element is inserted one comes to fell spacious, radiant, and clear without any obscurations." Elsewhere also, the exterior and the interior of the room (or house used for the dark retreat) may become clear without obscurations (that is to say, one can see in the dark and see the outdoors clairvoy antly ). Also, the flesh and blood and channels of one's own body may become continuously clear (that is to say, one can see continuously inside one's
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own body as if translucent). There may also arise visions which seem that they can be explained as daytime visions. But with regard to them, one should (continue) to practice with a mind that is happy, cheerful, and confident, or without any timidity (or faint-heartedness) at their not arising. This represents the guiding explanation of the Clear Light in terms of higher insight. [49] U-YA SMAR-RO! B. The Practice of Vision with the Sky and with the Sunlight
Second, with reference to the practices in detail, there are two divisions, namely, 1.
Purification practice in terms of the contemplation of the sky that is clear and visible and
2.
Purification practice in terms of the contemplation of the lamp that is inherent clear luminosity. [50]
B 1. Sky Practice
Within the first division, there are four considerations: 1.
Practicing in any place,
2.
Practicing on the occasions that are the times,
3.
Practicing by whatever methods, and
4.
The modes for the arising of the Clear Light as experiences and as visions [51]
B 1. 1. The Places for Practice With reference to the first consideration, as for the place of practice, it should be a place where one can gaze into the great (vast open) sky, such as from the peak of a high mountain or in the middle of a wide plain, or if one is lower down, even from the roof of a house or below the projection of the roof, and so on, will do. One should prop up one's body (comfortably ) so that one can just look with ease. There should be wide open spaces in the directions above and in front. But, in particular, this should be so in terms of visible light. However, one's body and one's head engages in the method where the light of the sun does not directly fall on one (that is to say, one sits in the shade).
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According to the sNyan-rgyud lha-khrid, it is said that, "In relation to the method of gazing, one may erect a half-house shelter or a canopy (to insure shade). One should stay in a healthy and pleasant place, or else, a high mountain. One should meditate in a place where one can see (clearly ) the great vast expanse of the sky. One should gaze into the east in (the late afternoon) and the evening and into the distance at twilight." So it is said. B 1.2. The Times for Practice Second, as for the times for practicing: When there have risen the sign (of success) for the y oga of the dark retreat above, it indicates that one has realized a little stability in contemplation or samadhi. [52] One meditates from the early morning when the sky is clear until the evening when it is still unshrouded in darkness. One should only forsake the meditation practice a little at midday. According to the Lha-khrid, it is said, "At the beginning of the early morning, one gazes into the clear radiance of the sky that is without clouds or hail storms. And in the (late afternoon or) evening, one gazes into the east. And at twilight, one gazes far off into the distance. Again, according to the mThing-shog, it is said, "In the early morning, one gazes into the direction of the powerful Nagas (the west} and in the evening (or afternoon) one gazes into the direction of the Gandharvas (the east)." [53] 81.3. The Method of Practice Third, with regard to the method of meditation (sgom tshul), it is said according to the sGron-ma, "The mirror of the mind is everywhere clear. So it is revealed in terms of clear visions when gazing into the sky." [54] Because it said that, one should practice by way of the five essential points, namely, the essential points of the body in terms of the posture described above. [55] As for the gazes which represent the essential points of the senses (lta-stangs dbang-po'i gnad), it is said according to the Lha-khrid, "One should gaze with the gaze of the dignified lion or with the gaze of Sangwa Dupa." [56]
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Even though one may perform either of these two (gazes), one should practice the integrating of the three spaces (the external, the internal, and the secret). Because there is the space of the sky that exists externally, namely, the empty atmosphere, one should fixate on just that. The hollow tube of the (kati) channel is also empty. Because this represents the internal space of the senses, one should train oneself with regard to just that. Moreover, the Nature of Mind is empty. And because it represents the secret space of the meaning and the indication, one should produce firmness (or stability in contemplation) with regard to just that. [57] Then, with regard to the essential point of the breathing, it is the holding (of the breath). According to the mThing-shog, it is said, "Forsaking them is the training with regard to the subject and object, whereas holding the breath is the essential point in terms of Rigpa." So it is said. [58] With regard to that, one should engage in the practice of the three non-enterings The prana-vayu (the vital energy in the breath) should not enter from above. Because it represents the horse of the Rigpa, while focusing one's Rigpa, one should hold the breath. Because of the effort of pranayama, it does not enter into obstruction. The breathing is in equal parts and moves inside (inhalation) and outside (exhalation) in a leisurely fashion. Thereby, (breathing naturally) the secret wind does not enter into rigidity. Particularly, at the time when the vital winds of the air element are moving, one should tame and control (the breathing) very much. [59] This with reference to the essential point of never being separated from the samaya commitment, according to the gZer-bu'i rtsa 'grel, it is said, "Without blinking the ey es, one should remain staring with open eyes at the object, thereby one will recognize the Kunzhi without thoughts." [ 60] Consequently, one should perform the practice of the three immobilities. When the body is immobile, the psychic channels become immobile and so one does not then engage in actions, movements, or shaking (the body). When the channels are immobile and because the eyes are also immobile, one no longer engages in shifting or moving about. When the eyes are immobile, then the mind is immobile. Therefore, one should not squint, blink, or look from side to side. Thereafter, in terms of the essential point of Rigpa, one should just be aware of whatever arises before the eyes. [ 61]
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Then, with regard to the essential points of the three relaxations (glod-pa gsum gyi gnad), it is said according to the gZer-bu, "Because it says to fixate the mind by means of the three methods of just letting things be (bzhag thabs gsum), one should engage in this practice of the method of just letting things be. Because it says that one should just be fresh without doing anything artificial (or contrived), one should free oneself from thoughts and memories that grasp at things. Because it says that one should settle naturally into one's total inherent condition, one should directly settle into the relaxation that represents the condition of existence of the Kunzhi. Because it says that one should settle down into a natural condition without modifications or adulterations, one should not revert to attempting to rectify things or put them in order (artificially). [ 62] Bl.4. The Arising of Phenomena Fourth, with regard to the modes of arising ('char tshul) (of the visions), as it says in the sGron-ma, "In the (total) darkness one will see visions possessing light. One will see magical apparitions of networks of rays which are similar to cobwebs or threads." These (phenomena) represent the inherent radiance of one's own internal Rigpa or intrinsic awareness overflowing along the pathways of the psychic channels and arising into manifestation in the atmosphere (in front of oneself). As above, holding suspended the vital winds of the elements (produces visible) signs . Elsewhere, there may appear white atmospheric phenomena, straight lines, [63] and zig-zag-like phenomena like lightening, or phenomena like a mirror of crystal, or like the wings of a bee, or like golden eyes, or like smoke, or like a mirage, or like a yak-hair blanket, or even becoming like the color of the sky. Or elsewhere, from the inherent radiance of the five gnoses, or modes of primal awareness, [64] there may arise various different forms such as rainbows, or glossy silk cloth being opened, or patterns of nets and half-nets, or chessboard patterns, or patterns of triangles, stupas, lotus flowers, and so on. Or (there may appear) the bindus of Rigpa (tiny luminous spheres of awareness) that have the color of crystal, being like scattered globules of quicksilver, or bindus (tiny rainbow spheres) arranged in pavilions of five lights surrounded five by five by perimeters of rainbow light, or like the threads of compassion that are rays, or like extended threads
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which are white or silver, or like chains of iron, or like chaotic ribs of parasols, or like combs scattered in the atmosphere, and so on. [65] In this way, there originate inconceivable modes for the arising for visions which are seen as these above. By means of the instructions for the essential points of the Path of Means, in terms of primal awareness and bliss, the vital winds are gathered a little into the central channel. And because of the uniting of vital wind (or subtle energy ) and mind, the gateway s of the channels are opened just a little. And because of the strength of one's practice, the purity of Rigpa is separated from the impurities, thereby externally there commences the arising of visions of the Clear Light that represent higher insight and internally, having projected the Rigpa which is primordially pure in its nakedness, at this time experience and understanding come forth more and more clearly. Because there is produced in one's mind-stream simultaneously the entering into virtuous qualities both external and internal, it is very important that one produces diligence at that time. [66] This represents the guiding explanation of the sky (practice) in terms of the Clear Light. [67] U-YA SMAR-RO! B2. The Practice with Sunlight
Second, within the practice of contemplation of the lamp of inherent clarity, there are four considerations, namely, 1.
The places where to practice,
2.
The times for the occasions of practicing,
3.
Practicing in terms of whatever methods, and
4.
Because one has practiced in that way, there are the modes for the arising of the virtuous qualities. [68]
B2.1. The Places of Practice
With regard to the first consideration, when one attains just a little stability with regard to these experiences in terms of the above, both in general and in detail (that is to say, the dark retreat and the sky practice), thereupon the signs of heat (or success in the practice) will arise in one's own mind-stream. Therefore, (at that time) one should practice in the boundary area between the shade and the sun, such
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as in a house that is open on one side which is built in a high place that is naturally isolated (and secluded), but where the rays of the sun (can clearly be seen) for long distance with a wide view. Or else, somewhere that there is shade, such as a rock over-hang, a large tree, or a cliff. [69] B2.2. The Times for Practice Second, the time (for practice) is properly the early morning just when the sun is rising (above the horizon). One can practice anywhere at that time when there is some shade and when (the sky) is not obscured by the wind or the clouds. B2.3. The Methods of Practice Third, as for the methods, according to the sGron-ma which refers precisely to that, it is said, "Mindfulness is the spear of the mind and one should fixate it (that is, aim it) at the shield of light that are these visions." [70] Moreover, according to the Great Lama (Dranpa Namkha), "Those persons possessing the karma and the good fortune should cut off delusions in terms of the rays of the sun." [71] Then, with regard to that (method of practice), there exist three further considerations: B2.3a. The Positions of the Body First, with regard to the essential points of the body (Ius gnad), there are the assuming of the five essential points (or positions) of the body that will suddenly produce the Clear Light (that is to say, the Thodgal visions). With reference to that, there are five (postures for the practice), namely, 1.
The method of the dignified lion,
2.
The method of the reclining elephant,
3.
The method of the crouching ascetic,
4.
The method of the waddling goose, and
5.
The method of the crystal antelope climbing a rock. [72]
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B2.3a.l. The Position of the Dignified Lion
As for the first (of these positions): One assumes a position that is like a dog (sitting on his haunches). The two balls of the feet are planted firmly on the ground and one's weight is placed on the feet. The two arms are extended and perpendicular. They are placed inside the kneels and the palms of the hands are supported on the ground. The waist is straight and one sits in a crouching position. The lower wind is controlled a little and the arms are stretched out. [73] In terms of its positive qualities, having suppressed the vital winds that cause the functional mind to move, (thereby producing discursive thoughts), the mouth of the channel of Bodhi, which is the central channel, is opened. Externally, the visions immediately arise and internally, the Dharmakay a, the pure contemplative state that transcends the thought process, arises. [74] B2.3a.2. The Position of the Reclining Elephant
Second, ly ing down on one's belly, the weight is thrust upon the two elbows and the two balls of the feet. With the two hands one raises up without shaking and presses the knees to the chest. [75] The knees do not touch the ground. As for its positive qualities, having suppressed the vital winds that cause movement, one obstructs desires that give rise to lust and attachment and extracts them from the root of existence, thereby increasing one's strength like an elephant. Externally the pure fields arise in their perfection (as complete) and internally developments are produced with regard to experiences and understanding. [76] B2.3a.3. The Position of the Crouching Ascetic
Third, the soles of the feet are fixated on the ground and one sits in a crouching position. The two knees are gripped in the corners of the elbows and the two hands hold the middle parts of the arms. One controls the lower wind and the weight is bestowed on the feet. The neck is bent just a little. As for its positive qualities, it increases the heat of fire which causes maturation. It pacifies both coarse and subtle discursive thoughts. Externally visions of the Nirmanakay a arise and internally special clear visions are produced in the mind-stream. [77]
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The Pract1ce of Ozogchen in the Zhang-Z?lung Tradition of Tibet
B2.3a.4. The Position of the Waddling Goose
Fourth, as for the position of the waddling goose, one should plant one's right elbow on the ground, with the right cheek cradled in the (right) palm and one rests the left hand on the thigh and one presses the buttocks. The two legs are bent a little at the hollows of the knees, with the two calf muscles piled one on top of the other, and one gazes. As for its positive qualities, having inserted the vital winds into the central channel, strange and marvelous phenomena are seen and the visions arise immediately. [78] B2.3a.5. The Position of the Crystal Antelope
Fifth, sitting in a crouching position, one presses the knees to the chest. [79] The two hands pull from the outside to the inside of the knees and with the thumbs pull on the right and left ears. The spine is straight and the weight is bestowed on the feet. As for its positive qualities, having obstructed the subject and object in terms of delight, this opens the doorways of the channels of gnosis, or primal awareness (ye-shes), on the right. Externally the masses of thoughts arise as primal cognitions and internally there arises a state of contemplation that is inherently clear and without grasping at anything. [80] B2.3b. The Five Gazes Second, with respect to the gazes, it is said that, "At the time of assuming the essential point of the body in the lion position, one gazes upward with the gaze of the Dharmakaya (bon-sku'i lta-stangs). Gazing upward through the eyebrows, a sense of presence is keenly felt." [81] Similarly, at the time of assuming the second position (that of the reclining elephant), it is said that there exists the gaze of the Sambhogakaya (rdzogs-sku'i lta-stangs) which is intermediate. That is, one fixates in a staring fashion straight ahead without moving or shaking. [82] At the time of assuming the third position (that of the crouching ascetic), one should perform the gaze of the Nirmanakaya (sprul sku'i lta-stangs) which (looks) downward. The eye-lids are down (half closed) and one fixates downward.
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At the time of assuming the fourth position (that of the waddling goose), one performs the gaze of Skilful Means (thabs kyi lta-stangs) to the right and one should look to the right out of the corners of the eyes. And at the time of assuming the fifth position (that of the antelope), one performs the gaze of Discriminating Wisdom (shes-rab kyi lta-stangs) to the left. One looks to the left out of the corners of the two eyes. B2.3c. Training in the Practice With respect to the third further consideration, the training represents the essential point of the mind. Even though these gazes may be performed anywhere, one should engage in the practice of unifying the Three Lamps. Externally, the Lamp of Existence is tethered and held fast and it is fixated on (the light of the rays of) the sun, or the moon, and so on. Internally, the Lamp of the Senses is fixated on the space where Rigpa is in harmony with the eyes. Secretly, the Lamp of Rigpa is not loose, but controlled. One should not fall into laziness (and neglect), but remain scrupulous and firm (in terms of the practice). [83] Furthermore, at that time, one should be aware of three important matters, namely, 1.
The essential point of the body is indeed very important. Having kept under control the psychic channels and the vital winds, because it is necessary to produce suddenly a higher insight,
2.
3.
without being irregular or defective, one should train oneself well in the essential points. The gaze is also very important. Although hidden and concealed, (the visions) are certain to be projected into visibility and will come to exist in their full measure, where one does not fabricate any thoughts. Moreover, the essential point of the mind is very important. Because everything comes to it (eventually), it is very important to integrate everything into it (the Natural State) in actuality. [84]
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The Practice of Dzogchen in the Zhang Zhung Trad1t1on of Tibet
Third, with regard to the mode of arising (of the visions): Within the interior (of the heart), Rigpa, or intrinsic awareness, exists having the nature of the five lights and thereupon it overflows into the open hollow (tube) of the (kati) channel where it abides. But because, externally it encounters (in the outer world) the capacity for reflection (len-kha) of the mandala of the sun (in the sky), it arises visibly as the various visions of light, rays, and bindus (points of light). Furthermore, as it was shown above, because it encounters the capacity for reflection, which may be either external or internal, on these occasions those visions that arise previously are (especially) clear and pure, beautiful, sparkling, and clearly visible. Because these visions manifest, together with just a little moving and shaking, they come to arise so as to fill the entire sky and atmosphere. And with regard to them, without engaging in any exertions by way of thinking or analyzing them, as previously one practices (in relation to them) in a totally self-originated, self arising, and self-liberating fashion. [85] As for the positive qualities of this, it is said according to the Lha khrid that "A state of contemplation or samadhi that is all-pervading
and all-encompassing like the sky will be produced in one's mind stream." [86] And moreover, the 'Bum (the Prajnaparamita Sutra) speaks of "A samadhi of light that is clear and bright and very quick," and "Having recognized (or apprehended that), one comes to obtain total release (which is liberation)." [87] And elsewhere, according to the Nyi-khrid,
"Because there
exist methods for the development of both daytime visions and the nighttime visions such as above, at those times respectively and on those occasions one may perform the appropriate practices. However, if one relies upon them continuously (gazing at sunlight for too long a time), this may cause discomfort to one's health (in general) and to one's sense of sight (in particular). Therefore, one should know what to accept and what to reject (in terms of the amount and duration of practice). Afterwards, in terms of these three practices (above), by way of the method of adding one on top of them, all of them can be united in practice (and come to reinforce and help each other). [88] But if one cannot endure the practice in terms of one's health and senses, then according to the mThing-shog, one may practice the vital
The Pnnc1pal Pract1ce: dngos gzh;l89
instructions regarding the lustrous Chinese cloth. Here one employs the above method, but with one's head inside a curtain of blue cloth and then one gazes (at the light of the sun). [89] This represented the guiding explanation for the daytime (practice) of the Lamp of inherent clear luminosity. [90] U-YA SMAR-RO! IIIC. Special Methods for Developing the Vision Practice
Third, in terms of development by way of the instructions on the special essential points, there are three considerations, namely, 1.
Development by means of the essential points for the Path of Method,
2.
Development by means of the purification of the vital winds and the mind, and
3.
Development by means of the instructions concerning the visions at night. [91]
Cl. Visions and the Appropriate Gazes
First, with respect to the visions, there may arise lights and rays and bindus and (at first) and at first their color will be white for the most part. When there arise (in one's visions) many crescent moon shapes, it is because one is holding (and suspending) the vital winds of the space element. (At that time) the gaze of the Dharmakaya, where one looks upward (as much as possible), will be the most important. [92] When, for the greater part, there arise oblong (and rectangular) shapes and (the predominant) color is red, it is because is holding (suspended) the vital winds of the fire element. (At that time) the gaze of the Nirmanakaya, where one looks downward, will be the most important. [93] When, for the greater part, there arise square shapes and the (predominant) color is yellow, it is because one is holding (suspended) the vital winds of the earth element. (At that time) the gaze of Means will be the most important. [94] When, for the greater part, there are round shapes and green is the (predominant) color, it is because one is holding (suspended) the vital winds of the air element. (At that time) the gaze of Wisdom will be the most important. [95]
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The Pract1ce of Dzogchen in the Zhang-Zhung Tradition of Tibet
When, for the greater part, there are triangular shapes and azure colors (are predominant), it is because one is holding (suspended) the vital winds of the water element. (At that time) the gaze of the Sambhogakaya, where one gazes straight ahead (in the middle), will be the most important. [96] When all the lights and the rays and the bindus originate in equal proportion, when the five colors are perfected and the five shapes are also complete, then (it is a sign) all of the five vital winds and the five elements have come under control in terms of the essential points (of the practice). [97] (At such a time) any of these three: the gaze of the dignified lion, the gaze of the Chakravartin, or wheel turning monarch, and the gaze of Sangwa Dupa, may become the most important. These gazes represent the essential points for the Path of Means which is taught here, together with the modes of arising (for the visions) externally. Because there is the assuming of these positions in general with respect to all the practices for the daytime visions and the nighttime visions, one should know them thoroughly. [98] C2. Purification of the Vital Winds and the Mind
Second, in terms of the yoga of (the vital winds and) the mind, there exist three considerations, namely, 1. The disposition or mode of abiding for the psychic channels, the
vital winds, and the bindus, 2. The reasons why it is necessary to purify them, and 3. The methods for purifying them in whatever way [99]
C2.1. How the Psychic Channels Abide With respect to the first consideration, there is the hollow tube opening of the central channel at the heart (she-thun) by means of the vital wind (of Udana) that pulls (or draws) upward. It enters at the mouth of the gateway of Brahma and this represents the veritable pathway to Nirvana. And by means of the Apana wind, (the central channel) is opened downward. it enters into the secret place and this represents the Pathway to Samsara. [100] From the large mouth of the right-side white channel at the spine, it moves upward to the right of the central channel at the spine, it moves
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upward to the right of the central channel. [101] From the brain to the right nostril, it comes out of that gateway. This represents pathway of fault (or defect) because of the rough breathing of ignorance and the kleshas or emotional defilements that move there. From the juncture (at the spine) of the left-side red channel, it moves from the left of the central channel and it comes out the left nostril as its gateway. This represents the Path of the Virtuous Qualities because the vital winds of bliss and the primal cognitions of Rigpa that move there. From (these three channels), they separate into some eighty-four thousand lesser branch (channels) and in turn into twigs and leaves. And all of them serve as the support for the mind and the body. However, if one condenses all of them, they are principally these three (channels). (102] And with regard to the breathing, even though there are many kinds of breathing, if one condenses them, on the right side there are the movements of the rough breathing (rtsub rlung) of the kleshas or emotional defilements, and on the left side there is the movement of the pleasurable or blissful breathing of gnosis, or primal awareness. And (thirdly ), there are the inherent winds of Rigpa which move in the central channel. With regard to that, one should hold inside oneself the blissful winds of gnosis and expel outside the rough winds of the kleshas. Just this holding represents the essential point of the inherent winds of Rig-pa. [103] Even though there exist many bindus, they may be condensed into two (principal kinds of energy droplets), namely, the pure bindus of Awareness and the impure bindus of semen. Furthermore, having relied upon these impure bindus, one should enter into the essential point in terms of the pure bindus. [104] C2.2. Why it is Necessary to Purify the Psychic Channels As for the second consideration, one should endeavor to insert the blissful winds of gnosis into the central channel, which is the king among all the channels. When one adheres to this essential point of the bindus of Rigpa which are pure in themselves, externally there will come visions that can be seen with clarity and internally there will originate from that all of the energies of experience and understanding. And when one forcefully purifies the pathway s of Rigpa, there will come no deviations from these pathway s of Rigpa. So it is said.
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Again, according to the sGron-ma, it is said, "Kunzhi and Rigpa have remained as the essence which have abided from the very beginning and they have abided in the center of the Tsita (or the phy sical heart). This (Rigpa) has arisen in a self-arisen manner within the central channel which is the pathway. [105] "Moreover, the Kunzhi, which is like the sky, pervades everywhere in general, but having be come obscured by the masses of clouds that represent delusions, there exists clarity no longer. However, with regard to the pathway of the central channel, being in itself like the sky without clouds, it abides there as total directly penetrating primal awareness or gnosis." [106] So it say s. C2.3. The Methods of Purification Third, with respect to the methods of purification, there exist three (kinds of breathing), namely, 1. Purification in terms of gentle breathing,
2. Control in terms of rough breathing, and 3. Stabilization in terms of natural breathing. [107] C2.3a. Gentle Breathing Within the first consideration (gentle breathing), there are three aspects, namely, 1. The essential point of the body,
2. The essential point of the functional mind, and 3. The essential point of the breathing. [[[108]]] C2.3a.l. The Essential Point of the Body
In terms of the first (essential point), as for the times (for practice), such times as the early morning, the evening twilight, and daybreak (are appropriate). (However) there is no reason to meditate when one is drowsy or feeling dull at midday, nor (when tired or asleep) in the middle of the night. So said the great Lama. [109] As for the place (of practice), one should stabilize and greatly develop (the presence of) Rigpa while (practicing) in the dark retreat house. [11 0]
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Then, in terms of the methods, it says according to the gZer-bu, "It is said that the essential point of the body is to control it and one should assume the position possessing the five mudras (as described) above. And one should keep (the position) tightly according to the rule and not loosely." [111] In this way one should proceed to the essential point. C2.3a.2. The Essential Point of the Functional Mind With regard to the second, from inside the interior (of the body), the white right channel, the left red channel, and the central channel (all meet) at the secret place, whereat the right and the left channels enter into the central channel and become a single central tube. At the crown of the head, the azure-colored central channel is like a cut-off hollow tube of bamboo, whereas the right and the left channels are similar to an entwining lasso and its knots. And in terms of that, there are produced (by visualization) three (chakras that are above, in between, and below known as) the Pu she-li chakras. Moreover, in terms of each of these (chakras), they separate (and divide) into 4 x 4 petals which themselves have channels (originating from them). From these channels at their edges, they divide into the eighty-four thousand lesser channels. which are above, below, and in between. These have the aspect of fine threads (or cobwebs) on trees. And one's own physical body generates them as a network of channels. C2.3a.3. The Essential Point of the Breathing
Then, with regard to the breathing, it is said according to the gZer bu, "Because it says that one should hold (and reign in) the horse of the breath, by checking the side of the non-movement of the breath through the nostrils, (one finds where) the breath is blocked. Then by performing the yantra exercise of the Chinese lady weaving silk and exhaling the breath strongly, and because one does this a few times, (the breathing) will become equalized (through both nostrils). Then one should inhale and exhale together nine times equally. Then, according to the mThing-shog, it is said, "The antidote to discursive thoughts is found in carrying out the essential explanation of the three letters or syllables that are recollected, where one moves the breath outside and inside." [112]
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Furthermore, the OM on the left side, the A on the right side, and the HUM in the center (channel) emanate and return (rays of light) in harmonization with the breathing. Moreover, one should think that the HUM abides, the OM enters, and the A expels. [113]
One just
keeps breathing normally without forcing the breathing or holding it. By that means, the pathways of the channels are purified, the gateways of the channels are opened, the knots in the channels are liberated, and so it is necessary to cleanse the hollow tubes of the channels. C2.3b. Rough Breathing With regard to the second (the rough breathing), there are two considerations: 1. Meditating in whatever manner and 2. The modes for the arising of experiences. [114] C2.3b.1. The Method of Psychic Heat With regard to the first consideration, the psychic channels and the essential points of the body are as they were above. At the juncture of the three channels, there is a green (letter) YAM. On top of that, at about four finger widths, is a dark red (letter) RAM. Then, straight in front of the heart is Self-Awareness having the nature of the (syllable) A. It unfolds effulgently with the five lights and being clearly visible as just (the size) of the egg of the lark, one meditates that it radiates brilliantly and dazzlingly. [115] Then one holds the breath. From the channels on the right and the left, because it is invoked by the YAM syllable, the vital winds of primal awareness (or the prana-vayu of gnosis) rises up (in the central channel) and because this blows upon the RAM syllable, the latter blazes up fiercely like a copper needle held in the fire. It is hot like the touch of fire. There exists this capacity of being blown by the winds because these two (wind and fire) come together. Thereby the closed mouth of the central channel is suddenly opened without any independence (or self-power). And the tongues of flame, rising higher and higher as bindus ascend to the aperture of Brahma Here the white letter HAM is visible with its head turned downward. (Due to the proximity of the flames from below) from this letter HAM, there drip bindus like drops of melted human fat. Thereupon one meditates that
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every where, at the heart center and below the navel, together with the lesser channels below, becomes filled with these bindus of vital energy and subtle mind (that have the quality of ecstatic bliss). [116] Then, at the time of inhaling the breath, the white and red HUM sy llables having entered into the right and the left nostrils respectively, (descend through the two side channels and) become united together like feet at the secret place. One should think that, because of the strength of that (action), all of the bindus are collected together and pressed into the central channel. One utters the long HUM sy llable nine (or many ) times. Then, the hands and the head are planted on the ground and by the power of uttering many short HUM syllables forcefully, one pulls them up to the crown of the head and they swim there. One turns the head and shakes the upper part of the body, together with many soundings of PHAT! From the Mahasukha Chakra at the crown of the head, one should think that they (these bindus) become scattered into all of the lesser channels (of the bode). One should maintain well the essential points of the body, hold the gaze of the dignified lion, and fixate Awareness (rig-pa). On this occasion, in terms of the breathing, one uniting face to face (the upper air and the lower air), one diminishes and augments, fills and holds. One should know well these essential points of the breathing (or pranayama). C2.3b.2. The Arising of Experiences With regard to the second consideration, with each cy cle of the y oga of breathing which is like that (the practice of psychic heat), one meditates for each cycle of the visualization on the Clear Light. Externally, because one meditates in that way, the modes for the arising of visions will be high as was the case above. [117] And also many that are rougher or coarser than that may come to increase. They will fill everywhere in the sky, in the atmosphere, and in the land. They will arise excessively, being both brilliant and radiant, as various forms and shapes, projecting a little in the sense-fields, being beautiful, attractive, bright, and clear, whether as ray s of lights or bindus or images or threads. Internally, in terms of the experiences in the channels, one may be made to think that there are pains in the channels such as soil or large stones. And there may also come pains in the joints, as well as shaking and moving (involuntarily), and so on.
