Uhhuu

from the power of understanding which was present from the very beginning." [85] Now, because purifying oneself along the path is in agreement with the method generally, finally (the Fruit) becomes manifest [mthar mngon du gy ur] by the power of effort and habitual practice. As for this Buddhahood, the path of liberation is Buddhahood itself. [86] The Explanation of the View through seeing nakedly, which represents the direct introduction to one's own Base, (is hereby completed). U-YA SMAR-RO Virtue!

Chapter Five

The Explanation of the Meditation Practice: sGom-khrid

Here is contained "The Progressive Stages of the Guiding 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). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide of Beings, who is one's own intrinsic ?If-awareness become manifest! [1] As for the second (supplementary text): Within this guiding explanation of the meditation practice for the Clear Light, which represents the practice of the Path as such (lam nyams su blangs-pa 'od­ gsal bsgom-pa'i 'od-gsal), [2] there are found three divisions, namely,

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

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Experiences due to meditation practice and the manner in which the Clear Light (visions) arise (bsgom-pas nyams dang 'od-gsal 'char tshul).

I. Methods of Meditation With respect to the first division (that is, how to practice the method of the meditation) (bsgom tshul): Having given rise to a terror of death and rebirth from the depths (of one's heart) and being intent on the ulti mate goal of enligh tenment, one comes to guard one's faith and always carries one's Guru upon the crown of one's head. Having dismissed all worldly activities, the individual who possesses the capacity to remain continuously in the state of intrinsic awareness, or Rigpa, should obtain previously in their completeness the instructions which represent the essential guiding explanations, the practices, and the direct introduction (to the Natural State). [3] Then, when one desires to continue, (one should retire to) some appropriate place (such as a retreat house) that is remote and which serves to increases virtues, or else, some other places that are high (in the mountains) and pure (in nature), such as an island in a lake, or a cave in a deep forest, or one on a glacial mountain, or among the rocks. In particular, it should especially be in a place that is pleasant and comfortable, where one can stay both day and night. And in such an agreeable place, one should not be without the helpful activities (and assistance) of an essential spiritual friend (that is to say, the presence and guidence of the Lama). One abandons all distractions until one has obtained stability (in the practice of contemplation). However, if one becomes tired (or exhausted) by the activities of practice, then one must take a break from the retreat. Nevertheless, one does not mix socially with others, or speak with them. One should make sure that one's food and clothing are adequate. One resolutely cuts all delusions represented by involvements with worldly entertainments and one accumulates efficiently those harmonious conditions that come together (that is, whatever is necessary to make the retreat). Even though many things have been expounded (in the texts), such as the procedures for the means and the methods of explanation, as well as (the methods for) development, and carrying on along the path, together with the direct introduction (to the Natural State), what is most important here is that, by going into oneself, one actually

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discovers the real meaning of Rigpa, or intrinsic awareness, which is the great Clear Light without obscurations. [4] When this meaning is condensed in one-pointed terms, there exist two procedures to be considered, namely, 1.

The instructions on the essential points of the vital winds and the mind (rlung sems gnad kyi gdams-pa) and

2.

The encountering, on certain occasions, of the characteristic visions (mtshan snang skabs sbyar du sprad-pa). As for how to practice the method (len tshul): First, one obtains

a thorough knowledge of the meditation practice by way of seeking out the essential Lama or master and obtaining from him a direct transmission of the profound instructions.

Then,

with a fierce

determination, one proceeds to practice meditation diligently without neglecting this evenmindedness (in contemplation) for even a moment. One meditates for a long time, however long is necessary, whether days, months, or years, until the experiences (in terms of visions) arise in one's mind-stream. At all times and under all conditions, without being interrupted by anything, one remains continuously in that (state of contemplation) and meditates uninterruptedly. [5] Here 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-pa),

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 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 Ia 'byung). According to the gZer-bu, it is said, "In a hermitage located in a

remote place possessing agreeable conditions, the individual who is terrified of death and rebirth (in Samsara) from the depths of one's heart, once having recognized the Kunzhi, the basis of everything,

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should clearly and definitively decide with suitable intensity upon what is Rigpa, or intrinsic awareness." [ 6] And according to the !De-mig, "When one does something that one wants to do, there will be no fatigue. But if not, then there are created all (manner of difficulties)." [7] So it is said.

II. Removing Obstructions to Meditation Second, 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, [8] there may originate three kinds of obstructions: 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-ba nad kyi bar-chad), and

C.

Secretly, there may arise obstructions that are experiences

m

meditation (gsang-ba bsgom-pa nyams kyi bar-chad).

A. External Obstructions With regard to the first of them (the external obstructions): As for attachments to the worldly life, such as affectionate thoughts (of attachment) towards one's near relatives, passionate attachments to wealth and country, all types of worldly entertainments, and so on, one should realize that these truly represent demons. (Therefore, when one is undertaking a retreat), one must forsake human society. To counteract these negative influences (which represent demons and evil spirits) (gdon), one has recourse to the performing of religious rituals (rim-gro), evocations of spirits (bka' bsgo), offering of obstacle tormas to them (gtor-ma sbyin), and throwing down one's physical body as food (phung-po gzan du bskyur), (that is, offering to them one's flesh and blood body (Ius sbyin) as part of performing the Chod Rite).

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B. Internal Obstructions Second, with regard to sicknesses (nad), one may engage in yantra exercises, pranayama, and healing visualizations. [9] And one may endeavor to remove the obstructions by way of uttering sounds, and so on. However, when only minor ills arise, one does not need to take notice of them.

C. Secret Obstructions Third, even though the obstacles represented by experiences in meditation are very many, [10] when one condenses them, they may be condensed into the three considerations of the view, the meditation, and the conduct (or action).

Cl. Deviations from the View With regard to the view, one should not slip into the five deviations, [11] which are as follows: 1.

One may become completely attached to the citadel of the words, so that the real meaning becomes obstructed and one overflows at the mouth (with words) and goes astray thereby (tshig gi rdzong Ia Ia zhen/ don gyi 'gags Ia dred kha 'byams du song-ba).

2.

Even though the intellect thinks that it understands (the view of Dzogchen), nevertheless, one loses, in general, the real meaning that arises from with its own characteristics (in terms of personal experience) (go blo yod kyang rang mtshan rna shor-ba'i don spyir shor-ba).

3.

Failing to practice in the present, one loses (one's way) through desiring to put off (practice) until a later time (da Ita nyams su mi len-par/ phyi dus 'debs-ap'i re 'dod du shor-ba).

4.

One loses (one's way) through the intellect fabricating guesses without really knowing the actual system of existence (yin-lugs rna shes-pa'i 'ol-tshod bzos-pa'i blo byas su shor-ba).

5.

Though looking into one direction, one has not yet truly decided and so one is attached to two (contradictory) points (spros mtha' rna chod-par phyogs gcig tu lta-ba rtse gnyis su zhen-pa).

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C2. Defects to Meditation Practice

Then, with regard to the meditation (bsgom-pa), (there are also five points:) 1.

There may exist manifest attachments to pleasurable sensations, the producing of connections of certainty with respect to clarity, and the grasping at the state of thoughtlessness as being supreme (bde-ba Ia mngon du zhen dang gsal-ba Ia nges-pa'i skyes-pa dang mi rtog-pa Ia mchog tu 'dzin-pa),

2.

Without holding to mindfulness, meditation will lose its energy and sharpness (dran 'dzin med-pa gleng bsgom du song-ba),

3.

Because drowsiness and dullness gather like clouds, clarity and lucidity depart (bying rmugs su 'thibs-pas gsa! mdangs thon-pa),

4.

Because there is agitation, floating about, and being scattered, one does not remain in a state of calm (rgod !ding 'khor-bas gnas cha med-pa), and

5.

Because (one's meditation) slips, gives way, and is not decisive, it is not productive of development ('dred 'dzur 'thab-pas bskyed bogs med). Therefore, one should not proceed into these five deviations.

C3. Conduct to be Avoided

And with respect to the conduct (spyod-pa), (there are also five factors to be avoided:) 1.

The conduct of telling fortunes and playing at being a Guru (zol zog tho-co'i spyod-pa),

2.

The conduct of pretending to be spiritual for the sake of material gain (ched byas tshul chos kyi spyod-pa),

3.

The conduct where one is lazy and indifferent (blang snyoms le­ lo'i spyod-pa),

4.

The conduct where one ties oneself up in (stubbornly) carrying out what one does not want to do (bsdug brtsir rang beings kyi spyod-pa), and

5.

The conduct of ordinary social behavior and wrong views (log Ita tha-mal gyi spyod-pa).

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1131

Therefore, one should not proceed into these five deviations. As it is said in the gS u ngs rabs ( the Khams-chen, or Prajnaparamita), [12] "When one enters on to the the path of those merchants who seek the precious wish-granting gem, because there exist many enemies who would cause them harm, all of these persons (joining the caravan) should don their armor."

III. Arising of the Clear Light Visions Third, within (this topic, that is,) the experiences due to meditation and the manner in which the Clear Light (visions) arise (bsgom-pas nyams dang 'od-gsal 'char tshul), there are three subdivisions, namely, A.

The manner in which the visions that arise originate (shar-ba'i snang-ba 'byung tshul),

B.

Then, the manner in which these visions increase (and develop) when they become familiar (de nas goms-pa'i snang-ba 'phel tshul), and

C.

Uniting them with the progressive stages of the Path (de dag gi lam gyi rim-pa dang sbyar-ba).

A. How the Visions Originate Within the first section, (the manner in which the Thodgal visions come forth), there exist two considerations. namely, (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).

A 1. How the External Visions come to be Seen With respect to the first (how external visions come to be seen), it is said in the sGron-ma, "As for the teaching concerning the forceful method of purification (rtsal gyi sbyang thabs), the movements (of thoughts) are like a golden fish and the dark retreat house is like a net of light that holds them fast. The mirror of Awareness (rig-pa'i me­ long) in which everything is clear reveals (the space) that is seen as the clear sky. Mindful (attention) is like the spear of the mind and fixation

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on the visions is like a shield of light. At that time, one sees the seeds of the Rupakaya, like a host of stars rising in the sky." [13] Because one practices as described, at the beginning, the signs of the five elements arise as indicated above (in the Principal Practices text). [14] And elsewhere, it is said, "The lights and the rays (appear as if) one opens up a silk brocade cloth (in the bright sunlight). There exist uncountable and inconceivable (numbers of appearances) arising like rainbows, or like painted mandalas. (It is like looking at the sun through) a striped woolen shawl (phyar-ba), or through a felt blanket made of yak hair (re-lde). (The visions) arise and come to fill the sky and the atmosphere (before the practitioner) with familiar (visions) and (visions of) the countryside. And there is established the ground (or basis) for the (visible manifestations of) the realms. Inside of them, the seeds of the Rupakayas and the thigleys arise like scattered hosts of stars. [15] According to the gZer-bu, it is said, "The five lights that manifest (provide) the base for (the appearing of) the realms and the mandalas. There will arise diverse Rupakaya forms, such as pavillions of thigleys, celestial palaces of the five kinds (of Buddha Families), and the divine forms of higher insight (these being visible manifestations of the Natural State)." [16] So it is said.

A2. How Internal Experiences are Produced Then, with regard to the second consideration (how the internal experiences are produced): At that time, while one is practicing meditation, it is much like seeing the sun through the clouds (in the atmosphere). (At first) it appears faint and misty. Thus, one may still be afflicted and eaten by doubts. At the beginning of the first stage of meditation development, where one is meditating in discrete sessions (thun bsgom), (the vision of the Natural State) is like the first or second day of the waxing moon.

B. How Visions Evolve and Develop Second, with respect to the manner in which vtswns evolve and develop when one has become familiar with them (de Ia goms-pa'i snang-ba 'phel tshul), there exist five progressive stages:

The Explanation of the Meditation Practice sGom-khrid

(1)

1133

The manner in which visions increase (snang-ba 'phel-ba'i tshul),

(2) The manner in which visions multiply (snang-ba mched-pa'i tshul),

(3) The manner in which visions develop further (snang-ba rgyas-pa'i tshul),

(4) The manner in which visions become completed (snang-ba rdzogs­ pa'i tshul), and

(5) The manner in which visions finally culminate (snang-ba mthar thug-pa'i tshul).

B 1. How Visions Increase Within the first stage, the manner in which the visions increase (snang­ ba 'phel-ba'i tshul), there are two considerations, namely, 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).

B la. How the External Visions Increase With respect to the first consideration, in terms of the external (visions), one practices one-pointedly as described above, and because of that, at sometime or another, there will arise various experiences of the visions increasing. (snang-ba 'phel-ba'i nyams sna 'char). Innumerable visions of Clear Light (Thodgal visions) arise and inside of them, there will appear the thigleys of Awareness having the color of crystal and having just the size of a pea. More than that, they will grow larger. They may be single, or two linked together, or three linked together, or even many of them linked together. They may be linked both upwardly and transversely, and these (phenomena) are called the threads of compassion, which represent the Essence of Awareness (rig-pa'i thugs-rje'i nyag-thag). They are like yarn that is silver or white, or like threads. Various visions arise, such as thigleys in chains strung together, or single ones not strung together, but connected by threads, or single threads not connected with thigleys, and so on. [17] However, because all of the five elements (in one's body) are not balanced or in equilibrium, [18] (initially) all of the colors are for

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the most part white, or each one of them is a single (colour), or else, because (the elements) may be in balance a bit, the five colors come forth complete in each of them (the thigleys). For the most part, single or multiple colors arise. And in the middle of these thigleys, when one examines them, there may just appear aspects of divine forms; they abide there in each of them subtly without having the cause for being very clear. Furthermore, these lights and rays and thigleys never remain longer than a single moment and (these phenomena) are like a waterfall coming down from the steep face of the mountain. They may appear to move or to separate, to scatter, or to come together (chaotically), like quicksilver scatters and comes together (when dropped on the table). [19] According to the sGron-ma, it is said, "Being familiar with these (phenomena) and becoming intimately acquainted with them, and because they (the thigleys) come together, there originate five special aspects of familiarity (here below delineated). At first, the visions will increase. One will see them (the thigleys) scattering or coming together like quicksilver." [20] And according to the gZer-bu, "As for the rays of Awareness and the threads of compassion, at first they will manifest like a waterfall coming down from the steep face of the mountain." [21] B1b. How the Internal Experiences are Produced Second, with regard to internal (experiences being produced): At that time, experiences of one-pointed concentration arise (de'i dus su rtse gcig gi nyams 'char). A luminous awareness that does not move (from its own place) becomes very clear and pure, and this represents an experience of the calm state. [22] However, the meeting between the Mother, which is emptiness, and the Son, which is Awareness (rig-pa), is still rather shallow (and not profound). Meditation practice (should commence) at the time of the day when the light (of the sky) is most clear. A special pleasurable sensation may be produced, but when it settles down, it may not be very clear. The developing of any single (session of) practice depends on the secondary conditions (of sunlight and space, and so on). Thus, the first progressive stage of meditating in discrete sessions (thun sgom) reaches its culmination, and this is said to be like third and fourth days of the waxing moon.

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1135

B2. How Visions Multiply

Second, (with regard to the manner in which the vtswns multiply (snang-ba mched-pa'i tshul), there are two considerations, namely, a.

The manner in which external visions multiply (phyi'i snang-ba mched tshul) and

b.

The manner in which internal experiences are produced (nangi gi nyams-myong bsked tshul).

B2a. How External Visions Multiply

With respect to the first among these two considerations regarding the manner in which the visions multiply, (that is to say, how external visions continue to arise and multiply): The visions of the Clear Light (Thodgal visions) arise in all directions. And inside of them arise some thigleys of Awareness having the color of crystal. However, because the five elements are in balance and in equilibrium, for the most part each of these thigleys of the pavilions of the five lights possess rims (or auras) of the five-fold (colours). They appear clear and pure, bright and luminous. [23] Moreover, the threads also arise, some of them being white. Again, for the most part, the thigleys of the chains have diverse colors and are like (beads) on a single strand. Their rims have five-fold (colors). In their centers (may appear) various different forms that are appropriate, such as very subtle aspects of the Rupakayas in the form of letters and syllables, or else, stupas, and so on. In between and elsewhere there may be visible aspects, such as lights and rays and beautiful images. However, it is uncertain how these (phenomena) will arise or not arise. And even though they may have arisen previously, now they will be slower and more tame, being able to remain a little while longer. As is is said, according to the sGron-ma, "Then the visions begin to multiply and one sees them directly, like seeing the moon or the sun shining in the sky, whereupon Rigpa, or intrinsic awareness, is seen as a pavilion of light." [24] Again, according to the gZer-bu, "Second, it (the continuity of the visions) is like the flow of the current of a river." At the time when these visions multiply, all of the rays and thigleys and lights and threads become slower and more tame; they are able to remain a moment longer. But the rays and threads appear quickly, in the manner of walking past on foot.

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B2b. How Internal Experiences are Produced

Then, with respect to the second consideration (how internal experiences are produced): The experiences of one-pointed concentration are still rather shallow and they arise as simply experiences of being free of conceptual elaborations (spros-bral gyi nyams su 'char). At that time, everything external and internal is released into total self-liberation. Furthermore, without going beyond this state of total inherent clarity that is unmoving, [25] just as is the case when the ocean is unmoved by the winds, these (experiences) arise free of all elaborations in terms of characteristics. For example, it is like the fifth and sixth day of the waxmg moon. At the time of meditation practice, these (experiences) increase very much. And even though one may not meditate, they will come forth on one occasion after another. And as for that, one has indeed arrived (at the second stage) (ngang sgom), that is, meditating in that state of the Nature of Mind. [26] B3. How the Visions Develop Further

Third, (with regard to the manner in which the visions develop further (snang-ba rgyas tshul), there are again two considerations, namely, 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 (nangi gi nyams-myong bskyed tshul).

B3a. How the External Visions Develop Further

With respect to the first of these two considerations regarding the manner in which (the external) visions increase and develop further (snang-ba rgyas tshul). Due to the vital winds having become obstructed, visions will arise in the mind-stream (of the practitioner). However, from the interior (of his heart), a little portion of the supreme Clear Light may visibly arise [27] and at present the impure visions due to (the activites) of (the elements) of fire, water, earth, and air having become obstructed in the mind-stream (of the practitioner), there will arise pure visions of the seeds of divine forms and even the visions

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1137

of divine realms. Everywhere there arise various different visions in the cardinal and the intermediate directions, as well as above and below, in front and in back, which have the nature of Clear Light. There will arise various different thigleys of five-fold lights, such as those resembling a bamboo shield, or those (phenomena) seen in a felt blanket made of yak hair, or in the countryside, or those (phenomena) may be like very small mustard seeds. Moreover, each of them will divide themselves into five-fold thigley (patterns, that is to say, one in the center, four in the cardinal directions). And there may arise with respect to them both upward pointed spokes and vertical strands of light. [28] And these will adorn the the rims or circumference (of these thigleys). Outside of this, the rim is surrounded by lotuses, wheels, swastikas, and jewels, all of them of light, and so on. In the zone beyond that, there originate inconceivable numbers of visible objects, whether many or few, great or small, that entirely fill the field of vision (of the practitioner), [29] such as decorated and ornamented doors and windows that are very beautiful and complete. And in the middle arise aspects of divine forms (sku'i rnam-pa), either whole, or half, or just the head, as well as luminous seeds that are letters and syllables, together with lights, rays, and threads. Some of these visions that are like that abide even without moving or shaking, whereas some of them move about just a little bit. As it says in the gZer-bu, "Third, they (the visions) become like a hawk (hovering nearly motionless in the sky) while searching for his food." [30]. And again, according to the sGron-ma, "Then visions come to proliferate and develop further [31] and one will actually see the Mandalas of the Sambhogakayas of the Five Families." B3b. How the Internal Experiences are Produced With respect to the second consideration (the producing of internal experiences): Having become free of the conceptual elaborations mentioned above and (allowing everything) to self-liberate, the side of the Natural State becomes deeper and more stable, (if one practices continuously), then after some time, one's intrinsic awareness (or Rigpa) will be without foundation (or base) and having suddenly gone into a singular (condition of) total primordial emptiness and which is devoid of any root (or source), consequently, everything that arises

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or originates in Samsara and Nirvana, whether external objects or internal consciousness, will come to have a single taste in terms of that (Natural State), and thus, that is called "the meditation where diversity comes to have a single taste." [32] (For example,) this is like the eighth and ninth day of the waxing moon. Now one has gone just half way toward the Primordial State of Buddhahood. Having exhausted and overthrown "one's meditation in the state," one then proceeds into (the third) and final stage, which is "meditating in the vast expanse of space." [33] B4. How the Visions become Completed and Perfected Fourth, with regard to the manner in which the visions arise as complete and perfect (snang-ba rdzogs-pa'i 'char tshul), there are once more two considerations, namely, a.

The manner in which external visions are completed ( phyi'i sang­ ba rdzogs-pa'i tshul) and

b.

The manner in which internal experiences are produced (nang gi nyams-myong bskyed tshul).

B4a. How the Visions become Completed With respect to the first of these two considerations regarding the manner in which the visions arise in their completeness: The supreme Clear Light becomes visibly manifest, whereupon the divine forms and the divine realms of the Buddhas come to exist as spontaneously perfected in themselves (that is, in the Natural State). [34] They (de­ nyid), that is to say, the visions arise without anything remaining hidden or concealed. Furthermore, these pure self-manifestations (rang-snang dag-pa) of the great celestial palaces and mandalas of the Shantika, Paushtika, and Raudra Deities (who are peaceful, prosperous, and ferocious respectively) are unmixed (or not merged) with each other. And individually they are clear and bright (in their manifestations). The walls, gateways, gate ornaments, together with altars, domes with garuda wings, parasols, and umbrellas, together with bird horns (as are seen on stupas, are all complete). And inside (the celestial palaces), with respect to the Shantika and Paushtika Deities, there are seats that are pure without defects, such having on them sun discs, moon discs, lotuses, swastikas, and so on. And with respect to the Vashya

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1139

and Raudra Deities (who are enchanting and fierce respectively), they reside upon seats that are symbols of subjugation (thul-ba rtags gyi gdan), such as sitting upon the bodies of violent spirits (belonging to the eight classes), including Devas, Nagas, Gandharvas, the five wild animals, and so on. [35] And these principal deities, both inner and outer, belonging to the Five Families are surrounded by their respective retinues. Together with their messengers and servants that are emanations, there are immeasurable numbers of divine hosts of Shantika, Paushtika, Vashya, and Raudra Deities. Each of them remains on its own (appropriate) pure seat. All of their respective ornaments and attire, their marks and characteristics, as well as their body colors and hand-symbols are complete. As for their respective sizes, these transcend both large measures and small measures. They may be many or few, as the case may be, but they arise (before the practitioner) in inconceivable numbers. In between them, there arise five by five everywhere, in abundance above and below, the thigleys of five-fold lights ('od lnga'i thig-le). In the middle of each of them, there will reside the perfect Five Families (that is, the five Dhyani Buddhas). Also, inside each thigley serving as a single base, there are divine realms in the four directions and in the center. These Five Families indeed reside therein, and also in the centers of the thigleys there abide the symbols of these Five Families. Furthermore, the deities, which are scattered about in these mandalas, reside on their own respective seats. Moreover, the deities manifest everywhere as Sambhogakayas, Nirmanakayas, and so on. The manner in which these pure visions arise is inconceivable. At that time, all of them, together with the thigleys and rays and threads and divine forms come forth and remain without moving or shaking. According to the sGron-ma, "Then the visions become completed. One sees mandalas that are spontaneously perfected symbols. One sees visions that are divine realms of light. One sees magical apparitions without their moving or shaking." [36] And also according to the gZer-bu, "Fourth, they (the visions) become like a tortoise put into a bowl (where he cannot move)." [37] B4b. How Internal Experiences are Produced

With respect to the second (producing internal experiences): While engaging in the pious practice of allowing diversity to become of a single taste (du-ma ro-gcig gi dge-sbyor), confidence in one's experiences and

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understanding will grow just a little bit more. Gradually, everything where the mind exerts itself, including the meditator (the subject) and what is meditated upon (the object), having been liberated into the Nature of Mind, Awareness (rig-pa) will come to abide continuously in a state without distractions and even without meditation. And there will come forth nothing that will go beyond that. At that time, (because the practitioner is naturally and effortlessly in the Natural State), it will not be necessary to engage in meditation with the mind (or thought process). It will only be necessary to be just a little bit mindful of the state (that is, the Natural State). And that (condition) is called meditating without distractions and even without meditation itself. [38] For example, this is like the thirteenth and the fourteenth days of the waxing moon. Now one has nearly reached the stage of Buddhahood. Moreover, this final stage, where one is meditating in the vast expanse of understanding, will most certainly arise within one's mind-stream, but on this occasion, it just does not become very visible (or well manifested). [39] BS. How the Final Visions Arise

With respect to the manner in which the final visions arise (snang­ ba mthar thug-pa'i

'char tshul), there are also two considerations,

namely, 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).

B5a. How the External Visions Arise

With regard to the first of these two considerations, the manner in which the final visions arise (snang-ba mthar thug-pa'i 'char tshul): Even though all visible things with characteristics, which are elaborated in that way, now arise in the manner of pure self-manifestations, such as divine forms, lights, rays, thigleys, and divine realms, once having arisen in that way, (all of them) dissolve of themselves into the vast expanse of the Kunzhi, where there exist no conceptual elaborations, and there is only a single emptiness, without any root (or source).

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Having collected them together, all of the characteristics of things that have been conceptually elaborated and fabricated by the efforts (of the mind) are ultimately liberated by way of releasing them (into the Natural State). Indeed, everything, all the visions of the gnosis, or primal awareness, of the divine forms, including sounds, lights, and rays, are gathered back into the Nature of Mind. [40] And one decides upon this definitively (discovering this is the ultimate and the final nature of everything). According to the sGron-ma, "As for the rays, they represent the inherent rays of Awareness. They are empty images or forms in the same manner as reflections of the moon seen on the water. As for the sounds, they represent the inherent sounds of Awareness. They are empty inherent sounds in the same manner as echoes. As for the lights, they represent the inherent lights of Awareness. They are empty inherent forms in the same manner as as rainbows (seen in the sky)." [41] And again, according to the Lung drug, "One sees the Sugatas as being as numerous as the grains of sand. (But these pleasant and beautiful visions) are like drinking honey in a dream. When one awakens there is nothing remaining on the object side. Nothing remains and nothing is seen (of them). They are empty and free of partialities." Or again, "They are like the dreams of a dumb man; it is difficult for him to describe them to others." [4 2] And according to the gZer-bu, "Fifth, (these final visions) are similar to the space where the four elements have become exhausted (and have dissolved, disappearing into space)." [43] And again, "All of them, the manner in which visions arise, are described above and everything that arises as self-manifestations, such as sounds, lights, and rays, are dissolved back again into the vast expanse of the Kunzhi, in the same manner as the son is taken up again into his mother's lap. [44] They are annihilated into self-annihilation. They are liberated into self-liberation. They cease into self-cessation. They arise into self­ arising and they ultimately arrive at a condition of exhaustion (where there are no more visions arising whatsoever). This repesents the manner in which the delusion process goes back into the single essential point (of the original condition of things, which is the Natural State). They arrive at their limit or end, which is liberation, and the source of origination." So it was expounded according to the gZer-bu.

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BSb. How the Internal Experiences are Produced With respect to the second consideration (the manner in which internal experiences are produced): Mindfulness (dran-pa) is without distractions and without meditation, but that state is just a little tied up (like a horse tethered by a rope to a stake). [45] But after some time, one should even cut through this tether of mindfulness, (whereas previously) one had tethered meditation to a stake in terms of whatever one does, one does not now go beyond that state where everything is free of effort. Thereupon, everything that arises, arises as gnosis (or primal awareness). Therefore, it does not matter in particular whether one meditates or does not meditate. It does not matter whether one is asleep or not. If one just lets everything be as it is, it will remain as such (bzhag na stod). But if one fixates (the attention) on it, it will go away (gtad na 'gro).

But when it is needed, it will surely come. It is

now under one's control and can be transformed by oneself. Thus, one's enemy becomes the same as one's son. Gold becomes the same as dross. There no longer exists any hope of progressing upward (on the path to Nirvana) nor falling downward again (into Samsara). Thus, it becomes manifest (as the final stage of meditation, namely,) meditation in the vast expanse of spontaneous understanding. For example, it is like the fifteenth day of the waxing moon. One has reached the end and the limits of familiarity (with visions) and they have become stable in one's original condition, which is Kuntu Zangpo. [46] Furthermore, for example, if one examines the source of the deceit of a liar (confronting him with the truth), he becomes ashamed of himself. In the same way, if one examines the deceitful source (of these visions), which are the sounds, the lights, and the rays (that manifest to the practitioner), they will return directly back to the Nature of Mind. Thus, the source of delusions is cut off and one will realize the Fruit, which is Perfect Buddhahood. [47] One need not hope for any other more excellent (result). Moreover, the visions that occur at the present moment become systematically (and globally) understood as actually being deities and celestial palaces. Therefore, all aspirations and desires revert (from worldly egotistical goals) and thereafter one (no longer) does evil things or violates morality. Because one has thoroughly cut off the source of delusion (by dissolving it) directly into the Base, thereafter no further delusions will arise. Rigpa becomes pure and immaculate,

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and with regard to the Essential State, it reaches its source or origin and (the manifestations of) energy are finished and completed. The energy departs and one discovers that nothing whatsoever is left behind. And because this (condition) becomes manifest, one finds that one does not move from that state which is the Dharmakaya. [48] Then, from that state (the Dharmakaya), because the polluted material body has been liberated into an unpolluted state, [49] pure visions will arise to the disciple. For example, one's own body arises as a Sambhogakaya form, adorned with the (thirty-two) marks and the (eighty) characteristics and accompanied by the emanated arrays of the seats, the thrones, (the celestial palaces), and the divine realms. Furthermore, from that same source of origination (byung khungs), the manner in which arise one's elements (dhatus), and one's sense fields (ayatanas), both root and branch, as well as one's eight consciousness aggregates, and the five gates of the senses, and so on, is as follows: [50] 1.

In their outer aspect, they arise as the divine hosts of one hundred and eight Prosperity Deities, and so on, (phyi !tar rgyas-pa'i lha tshogs brgya dang rtsa brgyad las sogs),

2.

In their inner aspect, they arise as the divine hosts of the fourty­ five Peaceful Deities, (nang !tar zhi-ba'i lha tshogs bzhi-bcu rtsa lnga), and

3.

In their secret aspect, they arise as the divine hosts of the eighty­ six Wrathful Deities (gsang-ba khro-bo'i lha tshogs brgyad-cu rtsa drug las sags 'char-ba). (These are all Sambhogakaya forms.) Thus, with respect to the Sambhogakaya, having emanated (the

figures of) the Guides (or the Nirmanakaya Buddhas of the six realms) throughout the different paths of methods in order to subdue (tame and convert) living beings everywhere, they accomplish the benefit of beings without negligence. There will come forth Nirmanakayas from that energy or state, [51] (naturally, spontaneously, and without effort). Thus, one does not have to pray that, at some future time, one will realize the Trikaya (because one has already realized full and perfect Buddhahood already). It this is truly the case, then one does not need to strive arduously for many kalpas (in order to realize Buddhahood) by purifying one's

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karma and obscurations, as well as by generating the stages and the paths. (One understands that) the entire philosophical system of causality, which represents conventional truth, is false. And thus one can attain Buddhahood in this present lifetime by way of forceful methods in relation to the physical body. [52] As it is said according to the sGron-ma, "The source of the falseness of appearances (or visions) is exhausted into the Nature of Mind. One comes to decide definitively that all the Rupakayas (that is, all visible forms) are indeed mind. Thereby one cuts off the source of delusion (at its root) and it is not possible for delusions (to arise again). The Trikaya becomes manifest at that present moment and one is no longer under the sway of the power of cause and effect, which represents the great lie. This represents the forceful method for attaining Buddhahood. [53] Well then, when one attains the final visions and experiences in whatever manner as described in this instruction, then according to the gZer-bu, "One should take the measure of the intermediate pulse of the arteries, the count being not too long nor too short, and it must be interrupted. One hundred pulses are counted as a single unit. One will surely arrive at the limit of the full measure of familiarity with the visions in some eighteen thousand of these units." The hundred-foldcycle ofthe intermediate measure of the breathing of the individual is made into one unit of measure of a meditation session of the Clear Light (that is, Thodgal practice). Therefore, the full measure of the sessions is eighteen hundred. Then, due to other secondary conditions, for one who possesses an intermediate capacity, if one practices continuously and uninterruptedly, the final visions will arise as described above in their perfection and completion. [54] Elsewhere, individually, these five modes for the arising of visions may be introduced by the showing of individual pictures. [55] C. Uniting the Development of Visions with the Progressive Stages of the Path

Third, with respect to uniting these (stages in the development of the visions) with the (usual) five stages of the Path (according to the Sutra system), it is much like the procedure with a chariot: one traverses the paths (and stages) in the same manner as did the holy Jinas (Buddhas) and Aryas (Arhats) of the past. [56]

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Furthermore, at the beginning, one purifies one's sins and obscurations by means of the nine stages of the conduct of Bon, (that is, the Ngondro practices). [57] When one is in the process of amassing the two accumulations (of wisdom and merit), this is in agreement with the Path of Accumulation (tshogs lam). Then, as for the two instructions regarding what has characterisitcs and what does not have characterisitcs (that is to say, what is visible and invisible, or fixating the mind on an object and fixating without an object), clear visions with respect to the meaning of the Essence are produced, and because they are united to the meaning of the Natural State, this is in agreement with the Path of Unification (sbyor lam). [58] Then, as for the instructions regarding the Clear Light (or Thodgal practice), both in general and in detail, because the primal cognitions of Awareness becomes displayed (and revealed) manifestly in whatever manner, this is in agreement with the Path of Vision (mthong lam). Then, as for the instructions regarding the development (of the visions), the real meaning of the Essential State (ngo-bo nyid) arises, and because that becomes familiar and one is intimately acquained with it, this is in agreement with the Path of Meditation Development (bsgom lam). [59] Then, having been directly introduced to rhe real meaning of Reality, one comes to understand it fully and this represents the final Path of the Ultimate Attainment (lam mthar phyin-pa). Furthermore, "Having striven arduously on the path throughout various lifetimes for countless ages, one generates the essential point of the procedure of the method within a single lifetime and in a single instant, one comes to remain in one's own original condition. One comes to a completion without actually traversing the path (at length). Delusions come to be self-liberated without actually renouncing them. The Fruit manifests visibly as the spontaneously perfected Trikaya because the path has been completed in terms of its being the short path." [ 60] So it is said. And again, "(The doctrine of) causality is a great and powerful falsehood and lie. Rather, this (teaching and practice of Dzogchen) is the most forceful method for attaining Buddhahood." [ 61] This was expounded according to the sGron-ma. When one unites experiences and understanding at the time of meditating in sessions (thun bsgom), because one becomes familiar (and habitual) in terms of the method of the real meaning of the gnosis of Awareness, this is in agreement with the Path of Accumulation.

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Because, at the time of meditating, the clear visions come forth, this is in agreement with the Path of Unification. Because there arises a beginning to meditating in the state and because one newly understands their inherent characterisitcs, this is in agreement with the Path of Vision. Furthermore, because one becomes familiar with the state and because it has finally come forth, this is in agreement with the Path of Meditation Development. Because it becomes a vast expanse of space, this represents the Fruit that is ultimately attained [62] Furthermore, at the time when one obtains stability in meditation in the sessions (thun bsgom), (there will arise) the virtuous qualities of a mind that genuinely knows, as well as the virtuous qualities of pure speech. Accordingly, the view, and meditation, the conduct, and the activities will come to manifest very clearly. For a holy person in whom there are produced all of these experiences, there will come forth all the virtuous qualities that can arise. And accordingly, at the time of meditation in the state (ngang bsgom), all of these virtuous qualities that have arisen previously will become even greater and more exalted than before. And one will obtain the magical powers of the Bodhisattva, as well as clairvoy ant knowledge, spiritual activities, and all the virtuous qualities of the view and the realization (of the practice), as well as the action and conduct. At the time of meditation in the vast expanse of space (klong bsgom), these (qualities) will become even more exalted than those cited above, and there will arise into visible manifestation within the mind-stream (of the practitioner) all possible virtuous qualities, such as the Body, Speech, Mind, Quality, and Activity of a completely perfect Buddha. Furthermore, externally, the manner in which the visions arise are (exclusively ) the seeing of the Clear Light (that is to say, Thodgal visions), and internally, there are in the manner of producing experiences that are the experiences of pious religious activities. And in between, there are all virtuous qualities, such as visions of clarity, which are magical apparitions, are gradually produced in the individual. Everything external and internal will arise gradually as (described) previously and they will enter into a single integration. [63] From the very beginning, for the exceedingly superior individual who understands instantly (gcig-car-ba), there will arise the final visions (mthar thug gi snang-ba 'char) and the (final) stage of meditation as a vast expanse of space where there is full understanding (rtogs-pa'i klong bsgom). (However, such instantaneous realization is exceedingly rare.)

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As for the individual who is a Thodgal practioner (thod-rgal-ba), because great precision in practice varies, (the visions) may become more diverse. Therefore, according to one's intellectual capacity, one should be given the instructions and the direct introduction (gdams-pa ngo-sprad) as is needed. Moreover, for the individual who realizes instantly (gcig-car-ba), the instructions as such may be taught immediately and directly, whereas for the gradualist practitioner (rim-gyis-pa), they should be taught progressively, step by step. In general, for the Thodgal practioner (thod-rgal-ba), it is necessary to proceed with various different methods for the path. Furthermore, the instructions are bestowed in agreement with the attitude and intellectual capacity of the individual practitioner and this is of very great importance. [ 64] The guiding explanation for the meditation practice of the Clear Light, which represents the actual practice of the Path (lam ny ams su len-pa 'od-gsal bsgom-pa'i khrid) is hereby completed. U-YA SMAR-RO! SARVA MANGALAM!

Chapter Six

The Explanation of the Conduct:

sPyod-khrid

Here is contained "The Guiding Explanation of the Conduct for the Forceful Purification of the Secondary Conditions that arise along the Path" (rkyen lam du slong-ba rtsal sbyong spyod-pa'i khrid bzhugs­ so). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide for living beings (in Samsara), who becomes visibly manifest as one's own Self-Awareness! [1]

Part Three As for the third (supplementary text): Within this guiding explanation concerning the forceful purification of the secondary conditions that arise along the path (of the principal practice), there are three divisions: I.

Forceful purification (in meditation practice) during this present lifetime, (tshe 'dir rtsal sbyong-ba)

II.

Forceful purification during the process of dying, and ('chi-khar rtsal sbyong-ba)

III.

Forceful purification at the time of the Bardo. (bar-dor rtsal sbyong-ba)

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

I. Forceful Purification during one's Lifetime Within the first topic (forceful purification practiced during one's present lifetime), there are four subdivisions: A.

Carrying on along the path of the three gates,

B.

Carrying on along the path of the six consciousness aggregates,

(sgo gsum lam du khyer-ba) (tshogs drug lam du khyer-ba) C.

Carrying on along the path of the masses of thoughts, and

D.

Carrying on along the path of diversity.

(rtog tshogs lam du khyer-ba) (sna-tshogs lam du khyer-ba)

A. Continuing in Practice with the Three Gates With regard to the first subdivision (continuing practices with the three gates of body, speech, and mind): Everything, whatever one is doing, whether pure or impure, one's course of action where one engages in the activities of the three gates (of body, speech, and mind, beginning) with actions in the condition of pious ritual practices (dge­ sbyor) should be integrated (with the Natural State), whether in terms of an even state of contemplation or during the subsequent realization (mnyam rjes bsres). [2] (How does one begin to integrate? One should begin with) virtuous deeds possessing the characteristics of the body (or bodily activity), such as circumambulations, prostrations, making mudra gestures, performing yantra movements, and so on. [3] (If one is not disturbed or distracted by these actions, then one should proceed to engage in) impure actions, such as beating and striking, angry words, jumping and running, and so on. And then one should engage in neutral actions, such as eating, walking, sitting, dancing, drinking, working, and so on. With respect to this engaging in all these different kinds of activities and conduct (spyod-pa) in whatever manner with one's physical body, (one should consider practitioners as having three levels of capacity, (namely, superior, intermediate, and inferior). For the individual of superior capacity (dbang-po rab), proceeding directly from one's view, one's activities in the external world are completely unobstructed (that is, uninhibited, spontaneous, and integrated in terms of the Natural State). As for the individual of intermediate capacity, (dbang-po

The

Expl8natton ot tile Conduct sPyod khrid

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'bring-po), proceeding directly from one's meditation practice, one's course of action is without any grasping whatsoever and one's actions self-liberate (without leaving any traces). And as for the individual of inferior capacity (dbang-po tha-ma), one's attitude is to hold on firmly to mindfulness and to never be separated from that. In the vast expanse of the total Clear Light, which is both empty and clear, from the state of the naked clear luminosity of the primal cognitions of self-awareness, one should engage in all actions energetically (and forcefully). [4] So, according in the gZer-bu rtsa 'grel, it is said, "The various different actions of the body should arise forcefully (and spontaneously) without any (premeditated) deliberate action. [5] Accordingly, there are pure actions of speech, such as reciting (general) mantras and heart mantras (of Yidam meditation deities), reciting scriptures aloud, giving explanations or debating with others, singing hymns and chanting the liturgies, and so on, and impure actions (of speech), such as harsh words, telling lies and casting slanders, weeping and wailing, and so on, and even neutral actions (of speech), such as singing songs, bardic recitations, relating stories, making jokes, rehearsing plays, engaging in conversations and descriptions, and so on-all of these masses of verbal expressions, just as described above, (may be indulged in forcefully by these three kinds of individual practitioners). The individual of superior capacity proceeds directly in accordance with one's view, the individual of intermediate capacity, proceeds directly in accordance with one's meditation, and the individual of inferior capacity adheres to the calculations of mindfulness. [6] "Within the vast expanse of the total Clear Light, which is empty and aware, from the state of the naked luminous clarity of self­ originated awareness,

one engages in activities continuously (and

unobstructedly). The various different verbal expressions of speech are forceful and without deliberate premeditation. [7] "Accordingly, pure (thoughts), such as devotion of mind, the Generation Process, samadhi and meditations, and so on, and impure thoughts, such as malicious thoughts, poisonous thoughts, wrong views, and so on, and even neutral thoughts regarding one's province (or homeland), one's wealth and cattle, one's tasks of farming and commerce, thinking beforehand and thinking afterwards, examining and analyzing, making calculations, and so on-in brief, the full measure of thinking with the mind (may also be considered in terms of

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these three kinds of practitioners). The individual of superior capacity proceeds directly according to one's view, the individual of intermediate capacity proceeds directly according to one's meditation, and the individual of inferior capacity adheres to everything with mindfulness (dran-pas bzung). From the state of naked luminous clarity of the gnosis of self-awareness, one engages in all activities continuously (and unobstructedly)." [8] So it was expounded at length. Again,

according to the gZer-bu,

All-pervading and all­

encompassing without exterior or interior, the full measure of vision (or appearances) is the visible manifestation of Body, the full measure of sounds is the audible manifestation of Speech, and the full measure of mindfulness is the perceptable manifestation of Mind, the full measure of the elements is the visible manifestation of Quality, and the full measure of action is the visible manifestation of of enlightened Activity." [9] Because this is said, in terms of the real meaning, all the activities of the three gates (of body, speech, and mind) are not envisioned or conceived to be deliberate actions (byed-par mi dmigs-pa ) (which are premeditated). Rather, it is necessary that they arise naturally (and spontaneously) as continuous unobstructed Skilful Means from the state of wisdom and emptiness. [10] According to the gSal-byed, "Whether going or sitting, eating or drinking, lying face downwards or face upwards when sleeping, whether one is in a state of even contemplation or subsequent realization, or in the dream state, or in the Bardo, if one does not know to connect with Rigpa continuously, it is similar to being made thirsty by a drought and having only a little water. Therefore, one will not be able (to access) the secondary conditions of both the view and the meditation." Because this is said, by way of the activities of ascetic disciple (rtul shugs kyi spyod-pa), these actions of the three gates (of body, speech, and mind) are engaged in for their own sake with sincerity. Therefore, the beginner from the very first integrates well (one's actions) with pious religious practices (dge-sbyor). And in between, it will not be sufficient merely to integrate them, but it will be necessary that they not harm one's pious practices. And finally at the end, it will not be sufficient that they merely not harm (or injure) them, but it will be necessary that that they arise as helpers for one's pious practices.

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B. Continuing in Practice with the Six Consciousness Aggregates

Second, with regard to carrying along the pathwith the six consciousness aggregates (tshogs drug gi lam khyer), it is said, "Any beautiful form arising as an object the ey es, accordingly, will not be beautified. Everything that may arise as an object of the ey e consciousness, such as big or small, good or bad, short or long, and so on, (may be perceived). However, with regard to them, for the individual of superior capacity, they will self-arise and self-depart. For the individual of intermediate capacity, they will be seen nakedly and liberate nakedly. And for the individual of inferior capacity, there will be no hopes or fears, no accepting or rejecting, no obstructing or realizing, no thinking and analyzing. From the state of the total Clear Light which is emptiness itself, the forms which are seen are empty (forms) and totally free of any root (in reality or materiality ). They arise in an uncertain fashion and are to be purified forcefully like illusions. [11] According to the 'Bum, "As for visible forms, they are like illusions. Because they do not really exist anywhere, they are without any (real) action anywhere. The object of the senses is color, which represents clarity (or visiblity ), but any color clearly visible anywhere is actually the dimension of the mind." [12] So it is said. Accordingly, the word which is heard as the object (of hearing) by the ear, is the word which is not really heard (audibly ). All the sounds that come forth from the language and signs of beings who are born, even the sounds of music, are empty sounds for individuals of superior, intermediate, and inferior capacities and they should be forcefully purified like echoes. The smells that are sensed as objects for the nose are smells that are not really sensed. All of these different kinds of scents, such as pure smells, impure smells, and smells that are united with subtle fragrances, are actually empty perceptions (tshor stong) for individuals of superior, intermediate, and superior capacities and they are to be forcefully purified. They should be forcefully purified into empty perceptions totally without traces. [13] Those tastes that arise as objects of sense for the tongue, such as tastes that are delicious or not delicious, good or bad, subtle or gross, and so on, for individuals of superior, intermediate, and inferior capacities. One practices again and again cutting off all the aspects of taste into being empty experiences (stimuli), being totally free of any root. [14] As for the sensations of touch which are the object of the body (sense), whether smooth or

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rough, hot or cold, light or heavy, good or bad, whatever may arise, for individuals of superior, intermediate, and inferior capacities, one should practice forcefully purify ing them into empty sensations where they self-liberate without any grasping. [15) According to the sGron-ma, "Due to the gnosis or primal awareness, which is self-awareness, the six energies having arisen as the six sense objects, their activities as various kinds of actions, indeed, arise to oneself as the Nirmanakay a." [16) According to the exposition of Lachen Dranpa Namkha, [17) "One should not follow after the objects of the five senses. Even though one may follow after them, they should no be divided into aspects. Even though one may divide them, one should not grasp at a self. Even though one may grasp, one should not be attached to the karmic traces." Because it was expounded thus, even for those with very little strength of practice, with regard to apprehending them, and so on, at the time of their conduct and view, there will be a recognition for the sake of knowing the looker and the actor. From the state of the naked clarity of the gnosis that is self-awareness, one should simply gaze continuously without exerting oneself in thinking and analyzing. Whereupon, in one's mind-stream, one integrates and does not loose it even for a moment. But it is not sufficient just to integrate, they should arise as friends (and helpers). Nevertheless, it is not sufficient just for them to arise, it is necessary that they be of the same even taste without any duality. [18] C. Continuing in Practice with the Masses of Thoughts Third, with regard to carrying on along the path in terms of the masses of thoughts (rtog tshogs lam du khyer-ba): Within the mind-stream of

a

single individual (gang-zag gi rgy ud Ia), even though, on each

day, it is said that there are the movements of eighty-four thousand masses of thoughts (rtog tshogs), because there is no action of the method of carrying on along the path, therefore, sudden memories (and thoughts), whether great or small, subtle or coarse, many or few, good or bad, are produced in whatever way. Thereupon, what should be renounced is not renounced. Because one exerts oneself in this, even though one practices, it is not realized and it is not brought under the power of that. For the individual of superior capacity,

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directly from his view, he vanquishes them like snowflakes falling on to a lake. For the individual of intermediate capacity, directly from his meditation practice, (the antidotes) swell up to vanguish them like (the frost melting when) being struck by the light of the sun (in the early morning). And for the individual of inferior capacity, in addition to taking hold of mindfulness (dran 'dzin), he follows them like he is giving advice to an angry person, and he practices non-action in the face of the kleshas, or emotional defilements. At that time, he looks directly into the essence of these masses of thoughts, [19] and thereby cuts off the root and the foundation of their proximate source. With regret, he expresses his shame, and afterwards, he is instructed not to produce them again. According to the gZer-bu, "Self-originated primal awareness is the Base and the kleshas represent the five poisons. Following after them represents the system of delusion. However, looking at their defects also represents a deviation. Rather, the (proper) method is to relax them into their own original condition. The Path is liberating them into the the vast expanse of space, whereupon the Fruit becomes manifest as non-dual understanding." [20] So it is said.

D. Continuing in Practice with Diversity Fourth, with regard to carrying on along the path with diversity (sna­ tshogs lam du khyer-ba), (there are three considerations): 1.

2.

The private conduct (gsang-ba'i spyod), The conduct consisting of ascetic practices that are secret (gsang­ ba brtul-shugs kyi spyod-pa), and

3.

Conduct that is completely victorious and without partialities (phyogs-med rgyal-ba'i spyod-pa).

01. Conduct that is Private From among these three, as for the first (the conduct that is private), this is much like being harmed by evil secondary causes (ngan rkyen gyis gnod-pa !tar), such as a lamp placed in a strong wind. At the time when one is a beginner, or one is an individual of inferior capacity, all the courses of action of one's body and speech should be made to conform to calculations by means of practice. At that time, one should renounce (and abandon) all disharmonious and mistaken secondary

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conditions and rely, on the contrary, on harmonious conditions such as one's friends and helpers. Indeed, the method (thabs) is the taking up of all manner of conduct of the Bodhisattvas, such as the ten Paramitas, and so on. [21] According to the 'Bum, "One should practice very much the profound conduct of the Bodhisattvas (sems-dpa' spyod-pa zab-mo)." And according to the Drang don, At the time when injury appears, one should rely upon the help of benefactors." 02. Ascetic Conduct As for the second (consideration), this is much like going to a friend (who is a helper), such as, for example, putting a large lamp in the wind (so that it grows even brighter). At the time when one may be an individual of intermediate capacity, or else, one is able to practice only a little on one's own, then one should carry on along the path in terms of development and forceful practice. This procedure is in agreement with the essential points of ascetic conduct. [22] Because this conduct is like that of a dog or a pig to whom nothing is is either pure or filthy, so everything, whether pure or impure, sweet or not sweet, good or bad, proper or offensive, friend or enemy, now comes to have the same even taste (ro-snyoms), and one's conduct is without accepting or rejecting anything. Because this conduct is like behavior that is utterly without calculations (or premeditations), [23] one does not do anything with partiality or one-sidedness. One does not accept or reject anything. One does not make any calculations of profit and loss. One does not engage in any examination or analysis of anything. Indeed, this is conduct that is self-arising (and utterly spontaneous) and it is cut off entirely from (inhibitions and premeditations). Because this conduct is like a little child who does not obstruct or create anything, one does not realize anything good or renounce anything as bad. One's conduct is free and open and one dispatches one's actions freely. Because one's conduct is thus without any inhibitions, it is like loose stones wildly rolling down (the mountain side). One follows freely in their face (when emotions arise) without doubts and without hopes and fears. One cuts off connections completely (with all plans, inhibitions, and premeditations).When one's actions are dispatched suddenly, this represents conduct that is without indecision

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(or hesitation). Because one's conduct is like that of the peacock (who can eat and ingest poison without harm to itself), one carries on along the path, even in the case of evil conditions. Even the spirit of scarcity will be summoned as prosperity; obstructions (and hindrances) will be accepted as siddhis. [24] Enemies and demons are cut off in terms of their very existence. Even the five poisons are transformed into medicines. Because one's conduct is like a heroic man heavily burdened with antidotes (or weapons, so that no one can challenge him), one's conduct is without anguish or regret. One acts in a special way, such as, if one is frightened, one becomes more frightened, if one is dirty, one becomes more dirty, if one is hungry, one becomes more hungry, if one is cold, one becomes more cold, and so on. Thereby, one integrates everything and the conduct of the battle becomes victory and conquest. According to the Drang don, "At the time of benefit by way of appearances, everything arises as friends (who are helpers)." And according to the Lung drug, "The conduct of the five poisons is supreme among all conducts," and "If one is able to engage in total ascetic conduct, any such conduct is neither good nor bad. As for that, it is said that it is much praised as the vessel of Dzogchen. Such conduct is uninhibited (and unobstructed)." So it was expounded.

03. Conduct that is Completely Victorious At the time when one may be a superior practitioner, or when experiences and understanding (in one's practice) ultimately culminate, [25] in terms of one's conduct, diversity will come to have only a single taste (ro gcig), this being like a man finding himself on an island of gold (where he wants for nothing because everything is gold). Everything in no way goes beyond that. In that state, everything has an equal even taste (ro-snyoms). Because one understands that, everything becomes an illusory magical appearance (cho-'phrul). Consequently, the agent, or the doer of the action, and the action that is done are transcended in terms of everything. That represents the conduct that is completely victorious, being without any partialities what so ever (phyogs-med rnam-par rgyal-ba'i spyod-pa). According to the Lung drug, "When one understands the "self" as the state of the Sugata itself, all of them (whatever actions one does) become the conduct of the Sugata. This cannot be measured by any measurement." [26] So it was expounded.

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The Pract1ce of Dzogchen in the Zhang-D1ung Trad1t1on of T1bet

II. Forceful Purification during the Dying Process Second, with regard to practicing forceful purification during one's process of dying ('chi-khar rtsal sbyong-ba), according to the sGron­ ma,

it is said, At the time of dying, one will encounter the Boundary

between happiness and sorrow. [27] Because of the great power of good and bad thoughts being projected (at this time), the instructions should be expounded without mistakes in terms of mixing them together in the vessel (of the disciple) according to one's capacity." And according to the gZer-bu, "At the time when the body and the mind finally separate, (one finds oneself) at the Boundary between these two, happiness and sorrow, (that is to say, Nirvana and Samsara)." [28] Here there are three subdivisions: A.

The practice relating to the disintegration of the elements and their being reabsorbed, ('byung-ba 'jig dang bstun Ia nyams su blangs-pa)

B.

The practice relating to their ingathering and being reabsorbed, and (bsdus-pa dang bstun Ia nyams su blangs-pa), and

C.

Expounding the instructions of the special essential point. (khyad-par gnad kyi gdams-pa gdab-pa)

A. The Disintegration of the Elements while Dying With regard to the first (the disintegration of the elements during the process of dying), internally the earth element deteriorates in the spleen and externally one can no longer perceive touch sensations with one's body. [29] In terms of connections, one can no longer raise up one's left arm and in terms of the consequences, flowing according to their own system (that is, spontaneously), there will come forth polluted liquids (and secretions) from the doorways of the nine orifices (of the body). At that time, the individual of superior capacity (dbang-po rab) is perfect (and complete in his singular knowledge (of the Natural State) (shes-bya cig rdzogs) and due to the vast expanse of one's view, even things of bad repute will arise for one as one's friends and helpers (at the time of dying).

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For the individual of an intermediate capacity (dbang-po 'bring­ po), there is no separation with regard to the state of the Essence (the Natural State). Because one does not move from this state of meditation, one is not harmed (or injured) by these (negative experiences at the time of dying). And for the individual of an inferior capacity (dbang-po tha-ma), that is to say, those who have not yet entered into the gateway of the instructions, on that occasion (when one finds oneself dying), one should practice the recollection of death ('chi-ba rjes su dran-par bya), which is the first among the six recollections (rjes dran drug), and one understand the deterioration (and disintegration) of the elements (as they occur in one's body and in one's experience). [30] One should have no desire for anything (or any object), whether external or internal. After that, one should practice the recollection of the Lama or Master (bla-ma rjes su dran-par bya). With intense and fervent devotion, one should meditate on him sitting on the crown of one's head. Then one should next practice the recollection of the Yidam or meditation deity. One should meditate on this Yidam as being one's own physical body, while performing the seva service and reciting aloud (the heart mantra of the Yidam). And one should not forget one's secret name (which one's Lama has given one during initiation). [31] Then one should practice the recollection of the Bardo. The visible objects that arise in this way merely represent the uncertain appearances (and visions) of the Bardo and as such, one should think that they are like illusions. Then one should practice the recollection of the instructions. With regard to the real meaning here, which is free of any root (or source, that is, the Natural State), one remains unchanging in one's own self-awareness. [32] Accordingly, in the same way, (internally) the water element deteriorates in the kidneys (mkhal-ma) and (externally) sounds can no longer be heard by the ears. One can no longer raise the left leg and one is no longer aware to hold the urine (dri-chu). Thereafter, the fire element deteriorates in the liver (mchin-pa) and one can no longer discern tastes with the tongue. One can no longer raise the right arm and blood comes forth freely from the nose. (Following that) the air element deteriorates in the lungs (glo-ba) and one can no longer perceive smells with the nose. One can no longer raise the right leg and one is no longer aware to retain their faeces. Finally, the

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space element deteriorates in the physical heart [tsi-ta] and one can no longer see (and discern) forms with the eyes. One cannot raise up the head and the semen (thig-le, bindu) escapes from the secret place (of the sex organ). On each of these occasions, also, for both the superior and the intermediate individuals, it will be like the above (description). However, for the individual of inferior capacity, the instructions for the (above) five recollections (dran-pa lnga'i gdams-pa), as well as his own personal meditation practice, should be clearly explaned to him by another (whether a Lama or a good friend). [33] B. The Reabsorption of the Elements while Dying

As for the manner in which the elements are ingathered and reabsorbed (sdud tshul), it is said according to the sGron-ma, "The earth element is reabsorbed into the water element and thereby one loses the strength of the body. After this single element is exhausted, internally the chakra of the earth element, which is located at the level of the navel, having disintegrated, there will arise signs of its power being reabsorbed into the water element. Externally, the strength of the body will be lost. The body will come to feel heavy and one will think that one is sinking into the earth. [34] And in terms of self-manifestations, they will arise as yellow (in color), representing the radiance of the earth element (as it disintegrates and is reabsorbed). All appearances come forth (before the dying individual) as sparkling yellow lights. [35] "Then the water element is reabsorbed into the fire element and so the luster (and complexion) of the body will become lost. The chakra of the water element, located in the secret place, having disintegrated, and because its power and capacities (nus-pa) are being reabsorbed into the the fire element, as signs of that (occurring), one's body will lose its color and luster, one's mouth and nose will become very dry, and in terms of appearances, they will come forth as blue lights. "Then the fire element is reabsorbed into the air element, whereupon the body looses its heat. When this heat is reabsorbed, the tongue will turn back and all appearances thereby will come forth as red lights (for the dying person). "Then the air element is reabsorbed into the space element. It is said that here there will be a drawing in of one's breath and then it escapes (one breathes with difficulty and laboriously). There will be

The Explanatrorl of the Conduct

sPyod-khnd

1161

panic and one will search for any place where one can hold on. One is no longer aware to hold the breath (within the body ). In terms of appearances, they will all arise as green lights. "Finally, the mind is reabsorbed into the Kunzhi, the basis of all. Thereupon, the breathing ceases (and is cut off) altogether, and the body and the mind will eventually come to separate. [36] The sight grows dim and everything starts to become dark. One is no longer aware to blink the ey es and they come to be averted upward (into the head). Thereupon, all appearances arise as white light." [3 7] At that time, for both of those individuals possessing superior and intermediate capacities, coming from the states of their view and their meditation respectively, (they will experience matters) as described above. However, as for the individual of inferior capacity, in the future where the Lama or their relatives and friends (come to their bedside and reads aloud the instructions to them, they should say to the dy ing person as follows): "Because there now are the signs that the earth element has been reabsorbed into the water element, y ou should remain in the state of the great Clear Light, which is y our own immaculate intrinsic awareness. In terms of self-manifestations, there is a y ellow light that will arise. This inherent radiance should be recognized as being like an illusion. The Ultimate Reality (Dharmata) is similar to this visible light and it will come forth again in the Bardo of the Clear Light. [38] One should become familiar with this manifestation!" That should be clearly visualized by oneself and one ought to become thoroughly familiar with it accordingly. Also, with regard to those who follow later, they should see it clearly in a straight forward manner and become familiar with it. Furthermore, for the most part, these elements are reabsorbed gradually. But in terms of a sudden terminal illness (or fatal accident), they may be reabsorbed instantly. Even at that time, the breathing may not be cut off immediately, but when it is cut off, there will occur a two-fold ingathering or reabsorption. At that time, all of the blood in the lesser channels (the veins and arteries) will be gathered into the principal vital channel (of the heart), known as the prana-nadi (srog rtsa), and thereby three rainfalls of blood will descend inside the heart. In terms of appearances (or visions), it will look like a rainfall of blood. It will be like oppressed by demons and evil spirits [39] and there will come forth many difficulties with holding things in memory.