Uhhuu

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.

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At that time, the Dharmakaya will appear to overflow along the pathway of the central channel for Rigpa (known as the Kati channel), and it (Rigpa) will then be expelled (out of the body) through the gateways of the Lamp (of the eyes). For the male individual, it will be expelled through the right eye and for the female individual, it will be expelled through the left eye. [40] C. Special Instructions for the Transference of Consciousness

With regard to the special (instructions): On the occasion when the outer breathing ceases (and is cut off), and the inner breathing has not been cut off (and continues), Rigpa will be like the rising of the sun in the (morning) sky devoid of clouds. With regard to that, one should expound aloud (to the dying person) these instructions pertaining to the special essential point as follows. [41] "As for your body, it should be placed looking and facing to the east. It should be placed (in the meditation position possessing) the five attributes, or else, in the crouching position (of the Rishi), or even the method for lying down of the elephant. You should visualize (inside your body) the three channels as above. Then, in your heart center, your should visualize your own Nature of Mind as having the form of the white letter A, just about the size of the thumb, enveloped inside an extensive space of the five lights. Then you force your breath to fly upward as much as it can. By inserting (the winds) inside (the central channel), you can expell the impurities and thereby cleanse the pathway of the central channel and this purifies your karmic traces and obscurations (that conceal) your Rigpa. You should think that the aperture of Brahma becomes opened by this action. "Then, because of repeating (this process with) the pure winds, by way of sounding HRIG!, (the white letter A) will rise higher and higher and through the process of doing this twenty-one times, it will rise to the aperture of Brahma. Moving up from below, it moves (to a point) a short distance (above the crown of the head) and you should think that the aperture of Brahma then closes (and is shut behind it), so that it cannot descend again into the physical body. "Again, for twenty-one times, (sounding HRIG! as before), it (one's Rigpa in the form of the white A) is gathered upward into the extensive space of another white A that is located within a vast expanse of space and light (above your head). [42] The A itself is then reabsorbed into the heart center of the Guru, whereupon the Guru

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dissolves like the rainbow (fading into the sky), and you should think that you come to attain Buddhahood." Now, in terms of this (forceful) purification practice (as preparation for dying), when sounding HIG! one shoots (one's consciousness in the form of the white A) upward (like an arrow), so that it passes out through the aperture of Brahma and [43] then the A descends again into one's heart center. With regard to that, when the Rigpa is clear, (it is a sign that) one is purified. The signs (of success in the practice) will surely come forth and one will not forget (how to do the actual transference of consciousness at the time of dying). At the time of settling down again ('jog dus), it descends into the heart center and afterwards, one makes the dedication to enlightenment. As for this (special instruction for the transference of consciousness), it represents a forceful method by way of the essential point of the Path of Method (thabs lam) and thereby one will come to attain Buddhahood (thabs-lam gyi gnad kyis btsan thabs su sangs­ rgyas-pa). According to the gZer-bu, "(Figuratively speaking), Rigpa is the little Man of the Mind and memory (or mindfulness) is the horse of the functional mind upon which he is mounted. [44] Unobstructed wind shakes it with its wings and it traverses the pathway to enlightenment, which is the central channel. It arrives at the secret gate of bliss at the crown of the head, whereupon the king who is Rigpa arises nakedly. Thus, the abundance system of discursive thoughts and the thought process itself (in general) are cast aside. Self-originated gnosis comes to see one's own face and one awakens from the darkness of ignorance and delusion." [45] Because of the virtuous qualities of that instruction (given above), in terms of the body, speech, and mind, (one seals) the nine orifices (bu-ga dgu) found along the pathway that produces (rebirth) in impure places. One cuts off the gateways for (ill-advised) transfers of consciousness (to other lower realms). When the heat departs (from the body), including the five senses, the six places, and the limbs, one will come to stir up the depths of the three worlds and the nine stages, and thereby one interrupts the pathways of the five poisons that are the negative emotions or kleshas. One dries up the great ocean of the Samsara of the six realms. One empties the doorways of the Samsara of the four kinds of birth. Thereupon, the Trikaya self-arises

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(spontaneously) and one always will help (to secure the benefit of other sentient beings). Therefore, one should prepare gradually for this. Elsewhere, it is said that, "At that time, with regard to an individual of superior capacity, one's conscious awareness at that time becomes itself the spontaneously perfected Trikaya in its own original form as Buddhahood. Self-awareness becomes visibly manifest, arising to its full measure and the primal cognitions as well become visibly manifest in full measure, whereupon the Nature of Mind, having become manifest, simply exists. [46] The secondary conditions that represent the admonition (to the dying person) should be clearly enunciated (by the Lama or assistant) and because of this direct introduction, there is no doubt that one will come to see one's own face." With regard to the individual of intermediate capacity, it is said that, "At that time, the self-manifestations arise to their full measure. Nevertheless, they are unreal like illusions. All of them have the nature of mind, and as for the Nature of mind itself, it is the totally root-free Rigpa of that time. Because one has been directly introduced to the Dharmakaya as abiding in its own original condition or form from the very beginning, there exists belief and a definitive decision regarding it. Therefore, there is no doubt that one will cut off (and shut) the doors to rebirth." [47] With regard to the individual of inferior capacity, it is said, "Upwardly, one will enter into action with devotion and downwardly, one enters into meditation on love and compassion. In between one is directly introduced to non-attachment and desirelessness with respect to everything. Because of these Upadeshas, there is no doubt that one will obtain a palace of happiness (in terms of one's next rebirth)." Elsewhere, the sounds, the lights, and the rays are (discussed) separately in detail. For the superior individual, they will self-arise and self-liberate. For the intermediate individual, they will be divine forms and primal cognitions of divine forms. And for the inferior individual, they are directly introduced as actually being self-sounds, self-lights, and self-rays (at the time when) the corpse and consciousnessness separate. [48] Moreover, one should pray (at that time), such as going to Refuge and producing the Bodhichitta, as well as invoking one's Yidam. By way of such excellent thoughts at the time when one is dying, it is certain that one will be instantly reborn in a happy place (of a better rebirth). Because it has been expounded thus (in the scriptures), one

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will become cured like the wick of a butter lamp when the oil has become exhausted.

III. Forceful Purification in the Bardo Third, with regard to forceful purification (at the time of) the Bardo (bar-dor rtsal sbyong-ba), there are three subdivisions: A.

The Bardo of the Base that abides, (gnas-pa gzhi'i bar-do)

B.

The Bardo of the Clear Light of Reality

C.

The Bardo of Rebirth, which is empty.

(bon-nyid 'od-gsal gyi bar-do) (stong-pa srid-pa'i bar-do)

A. The Bardo of the Base that Abides As for the first (the Bardo of the Base that abides), according to the

gZer-bu, "All the discursive thoughts that represent apprehending and the apprehended (subject and object) are dissolved (and reabsorbed) into the vast expanse (of the Nature of Mind). At that time, intrinsic Awareness (rig-pa) abides nakedly and self-originated gnosis (or primal cognitions) are totally without obscurations and coverings." [49] At the time of impurity when the body and the mind separate, [50] in terms of one phase (len gcig), one does not encounter or recognize any purity or impurity (that is to say, no visions arise at all). For all sentient beings, there will exist no particular great or small obscurations. With Kunzhi and Rigpa, it is like (the face of) the sun separating from the clouds. For one phase (len gcig), a pure inherent luminous clarity without obscurations, which is nude, unclothed, and directly penetrating, comes to abide nakedly. [51] As for the manner of that, the King who is Awareness (lodged in) the Kunzhi, escapes (from the corpse of the body) through the right eye for males and through the left eye for females. And thereafter, for a moment, it abides at the urna. [52] As for the sign of that, at that time, especially with the face, the brightness and the radiance of the urna will deteriorate. At that time, because it becomes very difficult to remember things (or to be mindful), one should just strive to be mindful (dran tsam). And because of just that (singular) recognition, in an instant, the Son comes to encounter the Mother, and the three

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nets of the body, speech, and mind are rent assunder. And thereby one perfects the three energies of the Body, Speech, and Mind. [53] By way of condensing the two Lamps into one, thereby one will attain Buddhahood. This represents "the passageway of the hero" (dpa'-bo'i gseb lam). Furthermore, one becomes liberated by way of meeting with the three essential points. At present, one becomes familiar with the real meaning of the direct introduction, and because one makes inqueries again and again, one should clearly visualize the process of dying again and again, and inserts questions well regarding karmic traces, [54] (becoming well acquainted with karmic traces). Because one encounters the three-fold Bardo of the Base that abides, one comes to attain Buddhahood. According to the gNad-drug, "As for this, (phowa) represents the forceful method for attaining Buddhahood (sangs-rgyas btsan thabs), whereas karma and its consequences represent the great lie." So it was expounded (in the scripture). At that time, mind is associated (or accompanies) the heat. [55] From any one of the orifices (bu-ga) located in the upper and lower parts of the physical body, it (the consciousness) may be expelled. But when the instructions for the transference of consciousness ('pho-ba dang gdams-ngag) have been explained, it will be expelled (consciously and deliberately) through the aperture of Brahma (at the crown of the head). And so, it will

be impossible not to be reborn in a place of

happiness (that is to say, a fortunate rebirth) (bde gnas). As for the karmic traces lodged in the functional mind (yid kyi bag-chags), it (mental consciousness) will remain nearby in the vacinity of the dead physical body, having greater or lesser attachments to it, for some two or three days. Therefore, until that time, one should not do anything like cremating or disposing of the corpse (in burial). (One should postpone ) the full measure of purification (such cremation or disposal of the corpse for three days, because) subtle experiences and and visions continue to come forth (to the consciousness of the deceased). If one asks what is the reason for these karmic traces (coming into visible manifestation), it is due to an excess of attachments (to one's former body and former life). If one does not become liberated from that (condition), the Son who is Rigpa will dissolve into the vast expanse of the Mother who is the Kunzhi. Thoughts and memories will go into concealment (and

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occultation) within the folds of that (Kunzhi), and thereby the energies of the sounds, the lights, and the rays will be completely annihilated, and thus self-awareness will become enveloped within a net of light. In this state of the non-existence of anything, where thoughts, memories, appearances, and even clarity itself (are enveloped and concealed) within the thickness of the Kunzhi, the individual may remain abiding there for three days until the heat of the fourth day, or even for five or seven days. [56]

B. The Bardo of the Clear Light of Reality With regard to the second (the Bardo of the Clear Light), there are two considerations:

(1) The recognition of it (ngos bzung-ba) and (2) The Cutting off of this Bardo (bar-do bcad-pa). B 1. Recognizing the Bardo With regard to the first consideration, it is said according to the gZer­

bu, "If one does not become liberated from that (the first Bardo), then there will arise two further Bardos." Because that is stated (in the text), at the time when the body and the mind have just separated, if one does not liberate at the time of the Base that abides, then the individual will come to experience what is called the Bardo of the Clear Light of Reality, and awaken once more and the previous Rigpa will become clearly visible again like one is awakening from sleep. Due to secondary conditions, changes (in consciousness) will easily come forth. Then, visions of one's own form, that is, one's own (previous) body determined by karmic traces (and memories) will arise from the state of the Tsita of light as a miniature­ sized primal awareness, and because of doing that, the Rigpa awakens. Because of the movement of thoughts and memories, the nets (or veils) of light that are visible manifestations (and visions) are rent asunder and torn open like the bringing forth of a butter lamp that had (previously been concealed) inside of a vase. Thereby the Clear Light of Awareness arises into visible manifestation. [57] Now the visions of fire, water, earth, and air having become obstructed, the manifestations of the sounds, the lights, and the rays arise (spontaneously) without being hidden or concealed anymore.

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Furthermore, everything in the cardinal and the intermediate directions, including zenith and nadir, becomes bright and clear like a

drawing made of rainbows having the nature of the five lights. The

inherent sounds of Rigpa (rig-pa'i rang sgra) resound in the manner of roaring thunder that is self-originated and and discontinuous. They resound variously and roughly, whether being long or short, great or small, pleasant or unpleasant. The inherent rays of Rigpa (rig-pa'i rang zer), being like opening the face of a glossy silk cloth or a woolen blanket or the finger tip of the ray of sunlight, [58] arise everywhere in diverse fashion, whether fine or coarse, long or short, thin or thick. According to the gZer-bu, it is said, "As for the lights, the realms are also without center or boundaries, like rainbows arising in the sky. As for the sounds, they are immaterial and resound in the vast expanse of space. The manner of these sounds is self-originated and discontinuous. As for the rays, they display (various different) magical apparitions in an uncertain fashion, similar to opening the face of a glossy silk cloth or a woolen blanket (in the bright sunlight)." [59] So it is expounded here. "As for the length of time, they arise for five or seven days, and until seven days, the radiance arises gradually." [60] Because it is said that, accordingly on each day, they (the visions) arise successively as white light, green light, red light, blue light, and yellow light. With regard to these (visions), for the individual of superior capacity, they are self-arising and self-liberating. For the individual of intermediate capacity, they arise as the Five Deities (lha lnga), the Five Bodies (sku lnga), and the Five Gnoses or Primal Cognitions (ye-shes lnga). [61] And with regard to the individual of inferior capacity, just as was the case above, one should become familiar with them as being self-manifestations that are like illusions. B2. Cutting Off the Bardo With regard to the second consideration (cutting off the Bardo experience): In terms of the instructions found here, for those who have a great strength of purification, the three manifestations (of the sounds, the lights, and the rays) will arise like the meeting with a man again that one has known very well previously. Afterwards, the advice (of the Lama) serving as a secondary condition should be clearly enunciated and one proceeds into a self-stopping or cutting off

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(of the Bardo experience). And here appearances (that is, the visions experienced in the Bardo) will become overthrown and exhausted. Even though the experiences that arise will just increase, they will arise there in their perfection (and completeness), but by applying practices for recognizing them, they will ultimately liberate. For the individual who has become familiar with them (the visions experienced in the Bardo) and knows them intimately, the divine forms and the mandalas are complete in their perfection. [62] At that time, these will arise and one meets the three-fold visions with (six) clairvoyant powers and the (six) recollections. [63] And it is said that one will not accompany (and escort) these familiar self­ manifestations. As for those individuals of intermediate capacity in terms of purification (sbyangs-pa 'bring rnams), one will come to liberation by way of three essential points. In terms of the instruction for the Clear Light (practice) given previously, because of practicing to become familiar with them just a little and knowing them intimately, one will come to know (and recognize) them now (in the state of the Bardo). During the process of dying ('chi-khar), the real meaning regarding them was clearly articulated, and so there remains a proper memory (of the instructions). Then, when the Bardo of the Clear Light of Reality arises into manifestation, because of the essential points of meeting the three (the sounds, lights, and rays), it is impossible that one will not liberate (while in the Bardo). According to the gZer-bu, "At that time, first one should recollect the Guru or the Master. Then one should recollect the Upadeshas and other instructions. The karmic traces that represent the secondary conditions having been awakened (into consciousness), then there will occur liberation. One will become liberated in the Bardo by way of secondary causes." So it is said. As for the individual of inferior capacity, "Those who have attained little in the way of purification with regard to these instructions, they will not escape the self-arising of these three manifestations at this time. Because these self-manifestations of the sounds, the lights, and the rays arise like illusions, without producing any attachments or desires, or any fear or panic, one knows (and recognizes) these self-manifestations of divine forms and primal cognitions to be like illusions and one will become liberated without being deceived by them. [64]

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Elsewhere, as for these manifestations of the sounds, the lights, and the rays, at that time, for the superior individual, they will arise as friends (and helpers), for the intermediate individual, they will remember the advice (of the Lama), which represents the secondary condition (for the bringing about of liberation), and also, for the inferior individual, by being simply aware of them as self-illuminations (of one's own mind), one will certainly become liberated. [65] Again, according to the gZer-bu, "By way of these visions, one comes to see one's own face by oneself. Self-awareness meets itself, its own face, whereupon ignorance and delusion are awakened into their own original condition." [66] So it was said.

C. The Bardo of Rebirth With regard to the Bardo of Rebirth (srid-pa'i bar-do), there are four considerations:

(1) The manner in which it arises at the beginning (dang-po 'char tshul),

(2) The method for cutting it off (bead tshul), (3) Then, the methods of liberation (grol tshul), and (4) For some (individuals), there will be the method of delusion ('khrul tshul). Cl. The Manner in which this Bardo Arises With regard to the first consideration, (the manner in which this Bardo arises), in terms of one who has become liberated above (in the Bardo of the Clear Light), there will arise the Bardo of Rebirth that will be entirely empty. At that time, the three manifestations of the sounds, the lights, and the rays, having ceased (their manifestations), Rigpa fades like a little chick who is unstable (and wobbly when it first emerges from the egg). And as the vital winds arise in in the heart, the consciousness wanders suddenly without any support. Because of past attachments which represent karmic traces, one proceeds to places that are connected with relatives (and friends), but one will not be recognized there. Even though one is exceedingly attached to food, wealth, one's possessions, and one's house, one finds that one has no power to act. Even though one is without any power or physical support, nevertheless, one is able to go unimpeded through the earth,

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stone, mountains, and rocks. Indeed, one can go anywhere by just thinking about it, (except re-entering into one's previous physical body). Moreover, one can know one's previous lives and even one's future rebirths, (and one can see clairvoyantly) distant places that are high or low, things that are external or internal, and so on, (that are normally hidden from view). As for one's body, it appears as one's previous self-manifestation (that is, the body which one had in one's immediately previous life). Its form is due to karmic traces (and memories). Subsequently, there will arise three kinds (of feelings and experiences, that is to say, of one's past life, one's present life in the Bardo, and one's future life to come). Therefore, one roams about (in confusion, desperately searching) everywhere for the gateway to rebirth (in a new physical body), [67] and one seeks anywhere for such a place of entrance (into rebirth). Again and again one tries to to re-enter one's previous body, but because this link has been broken (and severed), one cannot obtain entrance on those occasions. Even though one now has the eye of gnosis (ye-shes kyi spyan), one cannot see anyone else, except those of the same race of Bardo beings. [68] At that time, like the bees cut off in late autumn and separated from warmth (and thus they become sluggish and inert), one wanders aimlessly from place to place, always without any physical support. Nevertheless, the individual is aware and can remember everything, but it comes forth that one is not able to do anything or obtain anything in terms of actions and causes. According to the Phyi rgyud, "With regard to the visions (or appearances) of the Clear Light of Reality, because of a discriminating wisdom that understands is not produced (at this point), the previous gnosis remains concealed within the folds of the Kunzhi and so previous karma becomes visible as visions. [69] Apparently possessing the fleshly form of one's past rebirth that had originated previosuly, all of one's senses are complete and in tact and one can move about unimpeded (even through solid walls and objects). One possesses the power of karmic magical apparitions and one sees with pure divine eyes all of the deities in agreement with their Kulas or divine hierarchies. Nevertheless, one desperately searches for a physical body and dwelling place." [70] Because it was expounded so, one should now be aware of it.

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C2. Cutting off the Experience of the Bardo of Rebirth With regard to the second consideration, (the method for cutting off the experiences of the Bardo of Rebirth): At that time when there occurs the cremation of the dead physical body (or skandha), someone may call out the name (of the deceased person) or someone may weep (and lament his passing), whereupon (the dead person) may try to speak, but no one will answer him. (Then when he comes at meal time), there remains no portion of the food for him and no one provides a place for him at the table where he may sit. There exist for him no (physical supports) to be the opposite of these conditions. At that time, the deceased individual) should become aware (and realize) that one is wandering in the Bardo of Rebirth. Having now remembered the instructions (of the Lama), one's mind becomes one­ pointed without any hopes or fears or anxiety even for a moment, and because one practices in a concentrated, single-minded fashion, (the result) will become visibly manifest. The Mother and the Son having encountered each other, one will apprehend the rank of Buddhahold. [71] However, if one is not able to do just that, everything, all thoughts and memories at that time, and all modes of arising (of objects) which are external, will be self-manifestations that self-arise, much like illusions and like dreams, and because one has practiced, one will not be deceived by them. And because one does not follow after them, they will proceed into self-annihilation. [72] However, for the individual of inferior capacity, at that time, one should practice the Generation Process and the Perfection Process of one's Yidam or meditation deity (yi-dam bskyed rdzogs). And having practiced with fervent devotion to the Guru, because one strikes the essential point, one will shut the doors to an impure rebirth. And having awakened (and exhausted) all the karmic traces from a single rebirth, he will come to be liberated. Therefore, for one who is at present familiar with the mode of the arising of the Essence. [73] and who has a little connection ,. ith faith and devotion, where (the instructions) were clearly elucidated during the process of dying and fixed in the ear (by the Lama whispering them there). Then having finally died, because of good karmic traces, one should be reminded (by the Lama while lying there dead) of what one has heard previously. Because one has purified one's obscurations,

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it is very important that they (his friends and relatives) practice virtue for seven weeks. The reason for this is to remind (the deceased person) of what one has heard (previously) in terms of recognizing and remember the Bardo (and what to do there). Then, having recollected the instructions, one practices and by way of forceful purification, it is not possible that it (the Bardo experience) will not be cut off. The essential point will not be reversed, the path will not be mistaken, and the result will be without effort. [74] This is similar to a pig digging along the road in the summer time (because he is easy to control). According to the gZer-bu, "It is called the path of the thigley s that are not bent (or crooked), and having traversed the path into a good place, one will become liberated quickly." [75] So it is said. C3. The Methods of Liberation Third, in terms of the methods of liberation (grol tshul), there are three subdivisions (namely, the methods of liberation for the superior practitioner, for the intermediate practitioner, and for the inferior practitioner). C3a. The Superior Practitioner As for the first, this is the practitioner of superior capacity. For such a one, in the Bardo of the Base that abides, there will arise (spontaneously) an understanding that is like meeting again a man that one has known intimately in the past. Thereby one tears open (and rents asunder) the three nets (or veils) of the body, speech, and mind. This occurs just at the time of the separating of the body and the mind, where this individual is like the emerging of the lion cub (from the jungle) or the garuda chick (from the egg). The Trikaya will become visibly manifest and one comes to act always for the benefit of other living beings (having attained the Rainbow Body). C3b. The Intermediate Practitioner Second, as for the practitioner of intermediate capacity: Because one has become familiar with and knows intimately these instructions for the Bardo of the Clear Light of Reality, at that time, with regard to the base for the arising of the miniature-sized gnosis and the miniature­ sized (coloured) lights, one's own body appears as a Body of Light one full fathom in extent, without either front or back, without cardinal or

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intermediate directions, without above or below. In the sky of the ten directions, there will arise incalculable numbers of thigleys, pavilions, and celestial palaces. And with regard to that also, in the middle where there arise these five-by-five pavilions, there will arise five-by­ five divine forms and they will appear (as visions) both as masses and arrayed in rows. [76] At that time, the six clairvoyant powers and the six recollections having arisen extensively, like (many) lamps illuminating a dark room, each of these (colored) lights arise for five-by-five days, whereupon Rigpa becomes intimately known to (the practitioner) as wheels and houses of lights and these divine form arise as primal awareness. [77] And just exactly, because these visions (or appearances) are cut off, one will come to attain Buddhahood. C3c. The Inferior Practitioner

As for the method of liberation for the practitioner of inferior capacity (tha-ma'i grol tshul): One remembers that there exists the Bardo of secondary conditions known as the Bardo of Rebirth. With regard to that, because one recollects the instructions and practices them, one is like a beggar boy who knows that he is actually a prince. Therefore, one should simply remain in the inherent condition of Buddhahood and he will instantly apprehend the rank that is without rebirth. Even those individuals having little purification, because they know the real meaning (of the Natural State), and recognize it, they will not follow after these (Bardo visions). And, therefore, do not let them escape freely into their own condition. Rather, they can take rebirth while maintaining their independence and self-power. [78] Having arrived at the three aspects of discrimininating wisdom, namely, listening, reflecting, and meditating, they will come to realize extensive benefits for themselves and for others. And upon their previous good karma awakening, they will come to attain Buddhahood without (the necessity for undergoing) further Bardo experience. C4. The Method of Delusion

With regard to the fourth consideration the method of delusion ('khrul tshul): For one whose mind-stream has not retained (in memory, or even received them in the first place) the instructions (of the Lama that are like that (above), or for one who has only entered into the gate of

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Siddhanta (that is, mere intellectual philosophical knowledge), [79] or those who fail to shut down (and cut off) the Bardo experience by not remaining with the essential points of these instructions, at the time when the consciousness of such an individual always wanders about restlessly without any physical support, there will arise pure visions to the individual possessing virtues and impure visions to the individual who is a sinner. [80] There may come far visions of crazy behavior and visions of fighting and conflict. Elsewhere,

in one's mind-stream,

there will be

produced,

whatever may be appropriate, the emotional defilements of anger, desire, and confusion, and one grasps at them (pursuing them), and thereby one will enter onto the pathways of the (dull) rays of light, which are yellow, red, and indigo respectively. In terms of visions, (these lights paths) come to self-occur at the crown of one's head. [81] And one becomes driven (and carried forward relentlessly) by snows and blizzards and red wind (storms). Because one comes to arrive at groves of thorn-trees, deep ravines, narrow valleys, holes in the earth, and so on, the inevitable result will be that one proceeds into one of the three evil destinies of rebirth (ngan-song gsum). Those who (at this time) take up an impure body will find that it to be similar (to their future rebirth). [82] Moreover, there emotional defilements of pride and envy may also be produced in the mindstream (of the deceased individual wandering in the Bardo), whereupon one will grasp at and enter upon the pathways of the (dull) white light or the (dull) green light respectively. In terms of visions, one will go crawling about on one's belly, or else, creeping along (like an insect), and one will be carried along by fog, whirling thick mists, mirages, and other optical illusions, and so on. Having arrived at a rock cave, or a house, or a tent, or a hut, for those flung through the doors of rebirth among the Devas or Asuras, the result will be similar. But if there is produced in one's mind-stream the discipline of calmness, the Bodhichitta, and devotion (to the Lama and his instructions), one will not grasp at or even enter upon these pathways that are are rays of (dull coloured) lights (that is to say, dull white light or Devas rebirth and dull green light for Asura rebirth). Rather, in terms of one's visions, one will ascend upward or seem to be climbing up steps. One is carried along by rainbows, clouds, and sunbeams. Having arrived at an immeasurable celestial palace, the result is that one will go on to the fortunate realms of rebirth, with

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

independence (and self-power). And in terms of the benefit of beings, it will be similar for those who come into the places of pure rebirth. [83] In general, one should know (and be aware) that this Bardo (of Rebirth) is similar to a dream. Although it may be difficult, if one can remember this, it is like a royal barge for crossing the river, and it will be easy to change and transform the secondary conditions. If one changes (and transforms) them, it is similar to making gold out of copper (by way of alchemy). [84] That will be of very great benefit. Therefore, one should proceed to the essential point of these instructions with regard to the Bardo. If one practices with experiences and takes them in hand, it would be equal to engaging in virtuous conduct for many lifetimes. Moreover, these instructions, which may be taught in whatever manner, are not even equal to all the precepts and scriptures. Futhermore, practicing them accordingly is not even equal to all the persons who are travellers on the road (to rebirth). [85] This guiding explanation of the conduct for the

forceful

purification of the secondary conditions arising along the path (is hereby completed). U-YA SMAR-RO! Virtue!

Chapter Seven

The Explanation of the Fruit: dMar-khrid

Here is contained "The Guiding Explanation for coming to an intensely Clear and Definitive Decision regarding the Trikaya, where one remains in one's own Original Condition, which represents the Fruit" ('bras-bu rang sa bzung-ba sku-gsum dmar thag-bcad-pa'i khrid bzhugs-so). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide of living beings, who is one's own Self-Awareness become manifest! [1] (As for the fourth supplementary text,) here, in terms of coming to an intensely clear and definitive decision regarding the Trikaya, where one remains in one's own original condition·, there are three principal divisions: I.

The direct introduction where the example and the real· meaning

II.

The direct introduction to Energy as being self-manifestation

III.

The direct introduction to the Trikaya that represents the Fruit

are linked together (dpe don 'brel-ba'i ngo-sprad), (rang-snang rtsal gyi ngo-sprad), and ('bras-bu sku-gsum gyi ngo-sprad). [2]

\

178 The Practice of Dzogchen in the Zhang-Zhung Tradition of T1bet

I. Direct Introduction by Way of the Examples and their Meaning Within the first topic (the direct introduction by way of examples), there are three further divisions: A.

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

B.

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

C.

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

I.ABC. Example, Meaning, and Indication Furthermore, according to the sGron-ma, "As for this process of illustrating the real meaning by way of the (six) examples, the butter lamp (mar-me) illustrates the inherent clarity of primal awareness (and its primal cognitions), the lotus (padma) illustrates its immaculate and primordial purity, the sun (nyi-ma) illustrates the spontaneous perfection of the Clear Light, the mirror (me-long) illustrates that its inherent clarity is without obscurations, the crystal ball (she! sgong) illustrates that it is all-penetrating and naked, and the sky (nam-mkha') illustrates that primal awareness equally encompasses everything."

[3] At the beginning (of the instruction, the Lama) should actually display a butter lamp (to the disciple) and one should gaze at its image as it is reflected in a mirror and fixate one's awareness on it. Then, one should look back inside (one's mind) and gaze with wide open eyes at the essence of Awareness. [4] Thereby a firm belief (arises within one's mind-stream) and one is directly introduced (by the Lama saying:) "The essence of the butter lamp (that is, its light) frees everything (in the room) from obscuration and from the gloom of darkness. Just as (the lamp flame) is itself clear (and luminous in itself), so also (it makes everything in the dark room) clear (and illuminated) at the same time, so in the same way, Kunzhi and Rigpa, arising at the gateway of the lamp (of the eyes), dispel any gloom or obscuration (covering external objects). They are luminously clear at the same time in terms of their

The Explanatrorl of tr1e Frurt dMar-ktmd

]179

inherent clarity." So saying, one is directly introduced (to primal awareness or gnosis). [5] Accordingly, (the disciple) should also practice meditation in terms of these other (examples) and the real meaning will thereby be well illustrated by way of these same examples. Consequently, inside of this (process), a definitive and certain knowledge (nges shes) will be clearly and definitively produced (within one's mind-stream, whereupon the Lama) should patiently continue to introduce directly (the disciple by saying as follows:) "Just as the lotus originally resides in the muck of the swamp, nevertheless, it abides there (as a blossom) nakedly and immaculately without being touched or attired in any way with the muck of the swamp, in the same way, even though Kunzhi and Rigpa exist in the hollow tube of the karmic traces, they do so nakedly and in their primordial purity, without being attired in any way with the taints that represent karmic traces. Just as the sun was not created by any one, but from the very beginning it arose effulgently as totally clear light, so the Kunzhi, at the gateway of the lamp (of the eyes), not being created by anything or anyone, is spontaneously perfected from the very beginning as totally self-originated clear light. [6] Just as the images are reflected in the mirror, in terms of its clarity, they arise clearly without obscurations and without any inherent existence, so in the same way, the Kunzhi, at the gateway of the lamp (of the eyes), in terms of its luminous clarity, arises in pure presence without grasping at anything. [7] Just as with the crystal ball, everything external and internal abides clearly, nakedly, directly penetratingly, and without obscurations, so in the same way, the Kunzhi, at the gateway of the lamp (of the eyes), is free from being attired in any obscurations or coverings (in terms of discursive thoughts or negative emotions), and arises nakedly (and open-eyed) in a directly penetrating manner. [8] Just as the sky (or space itself) pervades and encompasses everything equally, so in the same way, the Kunzhi, at the gateway of the lamp (of the eyes), pervades and encompasses everything equally as total primal awareness without any exterior or interior. [9]

II. Direct Introduction to Energy as Self-Manifestation Second, in terms of the direct introduction (to the visions representing) the self-manifestations of the energy (of the Nature of Mind) (rang­ snang rtsal gyi ngo-sprad), there are two considerations:

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The Practice of Ozogchen 1n the Zhang-Zhung Trad1t1on of Tibet

A.

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

B.

The direct introduction (to visions) being self-manifestations

du ngo-sprad-pa) and (rang-snang dun go-sprad-pa).

A. Visions as being Self-Arising With regard to the first consideration (the self-arising of visions), it is said according to the gZer-bu, "The examples that illustrate the unification of the object and Awareness, are water, the crystal, the sun, and the butter lamp, each of them representing the modes of light."

[1 OJ

As for the first of these four examples (water), because the sunlight strikes (the surface of) the water, the light fractures or separates and clearly visible rays (of light) arise in the atmosphere. Thereby one is directly introduced. Rigpa is similar (in this way) to the water and the manifestations of the three, that is, the sounds, the lights, and the rays, are similar to the light (reflected from) the water. This represents a direct introduction to (these visions) arising as self-originated.

[11]

Similarly, when a crystal is placed in the sunlight, the (rainbow) lights come forth and thereby one is directly introduced. Rigpa is similar to the crystal and the three manifestations (of the sounds, the lights, and the rays) are similar to the lights coming from the crystal. In the same way, Rigpa is similar to the sun and }he three manifestations are similar to the modes of its light.

[1l] Again, Rigpa is similar to the

butter lamp and the three manifestations should be known to exist as its modes of light.

[13]

B. The Visions as being Self-Manifestations In terms of the second consideration

(the v1s1ons being self­

manifestations), there are three subsections:

(1) The direct introduction where the lights are like the inherent lights of the rainbow ('od rang 'od gzha'-tshon !tar ngo-sprad-pa),

(2) The direct introduction where the rays are like the inherent rays that are the reflected images (in the mirror) (zer rang zer gzugs­ brnyan !tar ngo-sprad-pa), and

(3) The direct introquction where the sounds are like the inherent •

sounds of the echoes (sgra rang sgra brag-cha !tar ngo-sprad­ pa'o).

The Explanation of the Fru1t dMar-khnd

1181

B1-2. Inherent Lights and Rays With regard to the first (and the second), one may be directly introduced to the lights and the rays at the same time. As for the methods (tshul) of doing this, (this is three fold:) a.

b.

Externally, in terms of the Lamp of Existence one presses against (the neck) and presses down (on the eyeballs) (phyi srid-pa'i

sgron-ma gtod Ia mnan-pa), Internally, in terms of the Lamp of the Sense Faculties (that is, the

eyes), one gazes fixedly into space (nang dbang-po'i sgron-ma ar

c.

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

B1-2a. The Lamp of Existence With regard to the first, in terms of the purity of space, the assuming of the meditation position represents the essential point of the body

(nam-mkha' dwangs-pa Ia bca'-ba Ius kyi gnad) and by means of the gaze, which is the essential point of the sense faculties, the daytime visions are arrested and subdued at the margins in terms of the Lamp

of Existence. This is in agreement with the practice of pressing down gently on the eyeballs. [ 14] Thereby everything arises into visible manifestation, such as the lights, the rays, and the thigleys. Thereby one is directly introduced (to these visions) as self-manifestations and one will become familiar with them. B1-2b. The Lamp of the Sense Faculties Second, internally, in terms of the Lamp of the Sense Faculties, one fixates (the gaze) into space and one suppresses the doorway of the lamp (of the senses) by way of the two immobilities. [15] At first one

holds the breath and at the time when one is full (that is, one's lungs are full), because there will arise various different lights and rays, one is directly introduced to one's own inherent lights and inherent rays. At the time of twisting the torso (gzhil), one gulps more breath, and because one relaxes a little, there arise the five lights that are like rainbows. Thereby one will be directly introduced to one's own

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

inherent light. Finally, at the time of relaxing (and exhaling the breath), one fixates on space. And because one gazes into that previous state and because the manifestations of the lights and the rays go into self­ liberation, one is directly introduced to the inherent energy of Rigpa. [16] Bl-2c. The Lamp of Awareness

Third, secretly, in terms of the occurring and abiding of the Lamp of Awareness, one engages in meditation practice repeatedly many times, including the essential points of the body, the gaze, and the yoga of breathing, whereupon one fixates Awareness into the atmosphere that is without clouds or cold breezes. Because purity and impurity are separated, whereas clarity and translucency come forth, there arise the various different manifestations of the Clear Light (that is, the Thodgal visions). Thereby one will become directly introduced to these self-manifestations being like illusions. [17] 83. Sounds as Inherent Sounds

Third, in terms of the direct introduction to sounds being one's own inherent sounds, (sgra rang sgrar ngo-sprad-pa), there are three considerations: a.

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

b.

Internally, one is directly introduced to the secondary conditions that are due to other (extrinsic causes) by way of symbolic methods (nang brda thabs gzhan rkyen Ia ngo-sprad-pa), and

c.

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

B3a. Inherent Sounds as Self-Arising

With regard to the first consideration, one shouts aloud among the rocks or in a deep ravine and the empty sounds, which are not made by anyone else, come forth in a self-arising manner. Thereby one is directly introduced. [18]

The Explanat1or: of the Fru1t dMar khnd

1183

B3b. Inherent Sounds as Self-Manifestations Second, in the condition of one's own place, one suddenly makes the sounds of music by playing cymbals and then dropping them, one presses again and again (one's fingers) into one's ears. Thereby one will be directly introduced to these sounds as being self-manifestations.

B3c. Inherent Sounds as Self-Awareness With regard to the third, one suppresses at the secret gate with the two immobilities. The inherent sounds of Rigpa resound continuously and one fixates the functional mind on this. Thereby one is directly introduced to the self-arising (of these sounds). [19] Furthermore, according to the sGron-ma, "At the navel of the coil of an ocean conch shell, there arises at the doorway (of the ear), the sounds of the wind which are empty. From the semi-circular hollow space of the secret of sound, there resounds the roar of self-originated sounds and the murmuring continues without interruption. Thereby the functional mind that moves is tamed (and subdued) in terms of the sound.('gyu-ba'i yid ni sgra Ia btu!)." So it is said.

III. Direct Introduction to the Trikaya Third, with regard to the Fruit (the direct introduction to the Trikaya that represents the Fruit), there are three principal sections: A.

The direct introduction to Buddhahood in its own form (sangs­ rgyas rang chas su ngo-sprad-pa),

B.

The mode of arising of the divine forms and primal awareness (lha sku ye-shes kyi 'char tshul), and

C.

Showing in addition the methods for stopping and starting (btang bzhag gi tshul bstan-pa/ btang bzhag zur gyis bstan-pa).

A. Buddhahood in its Own Form With regard to the first (Buddhahood

111

its own form), according

to the sGron-ma, "This totally all-pervading and all-encompassing Nature of Mind, which is the Bodhichitta and the Kunzhi that abides, being without partiality or one-sidedness and without (hopes or) fears, in the Dharmadhatu, the Dimension of Reality. In its own place and location (gnas), self-awareness abides as total primordial purity. It is the

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The Pract1ce of Ozogchen 1n the Zhang-Zhung Tradition of Tibet

Dharmakaya. However, this realm (or dimension) of the Dharmakaya, even though in its own form, it always accompanies one, nevertheless, it is not recognized." [20] "Moreover, in its own place or location (gnas), in the maroon­ colored pavilion of carnelian, having projections of (white) crystal, which is the physical heart, there is an immeasurable celestial palace of light, which is clearly visible. In actuality, it is the realm of the transcendent and unrivalled Akanishtha. In that location, in terms of the primal cognitions of Rigpa, its energy manifests in spontaneous perfection as the sounds, the lights, and the rays, whereupon everything in Samsara and Nirvana is complete in its spontaneous perfection. This is the Sambhogakaya, the Body of Perfect Enjoyment. However, even though the realm of the Sambhogakaya exists in its own form (rang chas su), nevertheless, because one does not recognize it, (one perceives it) as delusion. [21] "Moreover, there are six aspects pertaining to the chakras of the channels in the three places, in terms of the trunk, together with the limbs, the branches, and the twigs (that is, the nadis and the upanadis), which are all complete. This constitutes the perfect wheel of letters. In those places, with regard to the primal cognitions or Rigpa, there arise various different apparitions, such as the six energies and the six objects. Thereby the (various) realms of the Nirmanakaya, together with (their inhabitants), arise. Even though they abide as self-manifestations, because they are not (recognized and) understood, they arise as the visions of the six realms of rebirth." So saying represents the direct introduction. [22] Within the physical heart, there is the interior arising of self­ awareness. This is the Dharmakaya in its own form. Because the inherent energy of Rigpa is entirely complete on the pathway of the (kati) channel, the Sambhogakaya is self-arising. Because there arise at the doorway of the eyes all the magical apparitions of the mind, the Nirmanakaya is directly introduced as being self-arising. [23] According to the gZer-bu, "Within the vast expanse of the physical heart, self-awareness abides as the Dharmakaya. In terms of the pathway of the (kati) channel (extending from the heart to the eyeballs), there is the Nature and this abides as the Sambhogakaya.The self-arising (of the visions) at the doorway of the lamp (of the eyes) represents the Nirmanakaya." [24]

Trle Explamtror: ot the Frurt dMar-khrid

Moreover,

the primal awareness which is

\185

Rigpa has been

primordially pure from the very beginning and has existed free from any root (or source). It is the Dharmakaya itself. However, due to the power of the linkage of the body and the mind, and because the powers of all the Kulas (or families) of divine forms come forth everywhere as primal cognitions (ye-shes), this is the Sambhogakaya. And this conduct as various different activities of the three gates (of body, speech, and mind) is the Nirmanakaya. [25] Again, according to the gZer-bu, "The primal awareness of one's own Rigpa is the primordially pure Dharmakaya. The linkage of the body and mind is the Sambhogakaya. The various different activities occurring everywhere are the Nirmanakaya." [26] So it is said. Moreover, in the middle of the physical heart, Rigpa (abides even at present) shining as Buddhahood and this is known as Primordial Buddhahood (ye sangs-rgyas-pa). In the hollow tube of the (kati) channel, the three energies are entwined without ever being separated. This is the Perfect Buddhahood (rdzogs snangs-rgyas-pa). And at the doorway of the lamp (of the eyes) it arises brilliantly and directly penetratingly everywhere without any obscurations. This is the Buddhahood becoming visibly manifest (mngon sangs-rgyas-pa). [27] Moreover, the Nature of Mind, also known as the Essence and as emptiness, is the Dharmakaya in its own form. The aspect of luminous clarity is the Sambhogakaya in its own form. And the arising (of visions) as various different magical apparitions is the Nirmanakaya in its own form. Therefore, emptiness, clarity, and vision represent the Trikaya (in terms of one's own immediate experience). [28] So saying, one makes the direct introduction. Furthermore, they are outer, inner, and secret in terms of their manner of arising. Because everything remains always as the Essence itself (that is, as emptiness), it is the Dharmakaya. Because it always abides naturally and unceasingly, it is the Sambhogakay a. And because the magical apparitions always arise in an uncertain manner, it is the Nirmanakaya. [29] Again,

because everything,

whether subtle or coarse,

even

one's own discursive thoughts, all represent the side of emptiness, it is the Dharmakaya. As for the side of clarity, that represents the Sambhogakaya. And as for the side of magical apparitions, that represents the Nirmanakaya. [30]

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The Practice of Dzogchen 1n the Zhang Zhung Trad1t10n of Tibet

Accordingly, (in the same way) seeing things as being external (to oneself) is the manner for the arising of visions, whereas experiences and understanding is the manner of producing things internally. Therefore, everything is mixed up together and this is introduced (to the disciple) in an extensive manner.

B. The Arising of Divine Forms and Primal Cognitions Second, in terms of the manner of the arising of the divine forms and of primal cognitions (lha sku ye-shes 'char tshul), there are three sections: ( 1)

The manner in which the Bodies or divine forms arise (sku yi 'char tshul),

(2) The method for knowing them by means of primal cognitions (ye-shes kyi(s) mkhyen tshul), and (3) The method of accomplishing deeds by means of enlightened activities (phrin-las kyi(s) mdzad tshul).

B 1. The Arising of Divine Forms As for the first, when the corpse and awareness are still linked together (and connected), the Base as the Trikaya abides in its own form and that is the Trikaya of the Base. On the occasion of the Path, when one is practicing (meditation) in whatever manner, there arise various visions and experiences in the mind-stream of the (individual) and that represents the Trikaya of the Path. [31] And with regard to that, in terms of the originating and arriving (of these visions), the energy comes out (of the potentiality of space), perfectly and powerfully, and because it transforms in the vast expanse of space, it thereupon comes into visible manifestation as the Trikaya of the Fruit. With regard to that, there are two further considerations, namely, a.

The base for their arising ('char gzhi) and

b.

The manner in which they arise ('char tshul).

The Explanat1011 of tl1c Fruit: cJtvlar

khnc1j1a7

B la. The Base for the Arising of the Divine Forms With regard to the first (the base for their arising), "Having become liberated from the marks (and characteristics) of one's own (old) polluted physical body, which was both visible and material, thereafter in a supreme Body that is unpolluted, adorned with the (thirty-two) marks and (eighty) characteristics, seated on a throne, together with the (accompanying dimension or) realm, one becomes visibly manifest as the Sambhogakaya. From this profound state of Mind that is free of conceptual elaborations and which transcends the intellect, one abides without abandoning or freeing oneself from anything, and thereupon the Dharmakaya becomes visibly manifest. [32] One's speech becomes melodious and its tone and pitch are without any inherent existence.

One expounds various

different

(scriptural

discourses) such as the eighty-four thousand precepts transmissions (bka' brgyud) and thereupon one becomes visible (to sentient beings) as the Nirmanakaya. "At the time when one's body, speech, and mind become visibly manifest as the Trikaya one's energy as the three, the sounds, the lights, and the rays, as well as the aggregates or skandhas, the sense organs and objects (dhatus), and the sense fields (ayatanas), together with one's states of consciousness and contents of consciousness, both root and branch arise (spontaneously) as the hosts of deities that are outer, inner, and secret. [33 J Without even looking to any efforts for the attaining of Buddhahood, they come forth (spontaneously) from the power of the State (in order to accomplish) the benefit of living beings. Even without moving from (the state of) the Dharmakaya, emanations appear everywhere for the sake of benefiting living beings." So it is said. B 1 b. The Manner of Their Arising With regard to the second consideration (the manner in which they arise) ('char tshul), generally speaking, one's (inherent) energy consists of the sounds, the lights, and the rays, and these self-manifestations become liberated into the Essence of Rigpa.[34] However, in particular, the clear white light becomes clearly visible as the heart of liberation, and this represents Kunnang Khyabpa (kun-snang khyab-pa), the Deity of the Mind without delusions. He signifies the primal awareness of emptiness becoming clearly visible in

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the (individual) mind-stream. His body colour is white and is located in the central direction, where he holds the Tathagata-kula, so that his hand-symbol is the chakra or wheel. [35] He abides in the state of the great bliss of the Dharmakaya, so that he comes forth with his hands in the Samadhi-mudra, the gesture of equipoise in meditation. Because he confers empowerment into the vast expanse of space, his consort is the space goddess, Namkhai Lhamo (nam-mkha'i lha-mo). Because he suppresses (and vanquishes) anger, he sits entroned on the seat of the lion. Because he possesses the power of total friendliness (byams-pa chen-po), he accomplishes the benefit of beings by way of vanquishing the suffering experienced in the hot and the cold hells. Similarly, from the clear yellow light arises Salwa Rangjyung (gsal­ ba rang-byung), the Deity of the Body that is unchanging, whereupon the mirror-like primal awareness becomes clearly visible in one's mind-stream. His body colour is yellow and is located in the eastern direction, where he holds the Swastika-kula, so that as a hand symbol, he has the golden sceptre with the (double) swastikas. As the sign of the Sambhogakaya, he unfolds before his heart center the gesture of marvel. And because he confers empowerment in the vast expanse of the earth element, his consort is the earth goddess, Sayi Lhamo (yum sa yi lha-mo). He is seated enthroned upon a great elephant (indicating that) he suppresses confusion. Because he possesses the power of total primal awareness, he accomplishes thereby the benefit of the animals who are unintelligent and inarticulate. [36] Accordingly (in the same way), from the clear green light arises Gelha Garchyug (dge lha gar-phyug), from the clear red light arises Jyedrag Ngomed (bye-brag dngos-med), and from the clear blue light arises Gawa Dondrub (dga'-ba don-grub). T heir symbols indicate the meaning for each among these five. One should be extensively introduced to all of them in terms of symbolic methods. [3 7] Furthermore, in their outer aspect, they are the five (deities) Shenlha, Godse, Garse, Seje, and Namse, whereas in their inner aspect, they are the above five (deities) known as Kunnang, and the rest. Moreover, in their secret aspect, they are the five (deities) Tsochog, Trose, Ngamse, Walse, and Tumse [38] (Although five in number, nevertheless) in the presence of those to be subdued (and converted), they represent a single essence (ngo-bo gcig) and they are directly introduced (to the disciple) as displayed where they become located.

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1189

Accordingly (in the same way), from the eight aggregates of consciousness arise the eight Yeshen (ye-gshen brgyad, or male Bodhisattvas) and from the eight objects of consciousness arise the eight Yesang (ye-sangs brgyad, or female Bodhisattvas). [39] The discursive thoughts that grasp at the five poisons arise as the five immaculate deities. From the head, feet, eyes, and tongue arise the four flower maidens (me-tog bzhi). From the discursive thoughts that grasp at the six causes (for rebirth) arise the six Dulshen ('dul-gshen drug). From the grasping at the four seasons arise the four Queens (rgyal­ mo bzhi). In this way, there arise the fourty-five (peaceful deities). Elsewhere, in their outer aspect, there arise the one hundred and eight hosts of Paushtika-devas, or Prosperity Deities, who increase wealth and prosperity (rgyas-pa'i lha tshogs), in the inner aspect there arise the fourty-five Shantika-devas, or Peaceful Deities, who bring about pacification and tranquillity (zhi-ba'i lha tshogs), and in their secret aspect the eighty-six host of Krodha-devas, or Wrathful Deities, both male and female (khro-bo khro-mo'i lha tshogs). [40] As for the method of liberation in the mind-stream of the individual (rgyud Ia grol tshul), this method is in agreement with the above method of arising in terms of their being a single base for their origination, nevertheless, they reveal themselves individually for the subduing of anyone and one is thereby directly introduced to them. Their outer, inner, and secret aspects are similar to an interlaced network of illusions (sgyu-'phrul draw-ba). This has been expounded from the Tantra (Khro-bo dbang-chen). [41] With regard to the hosts of deities who are like that, as for their originating in sexual union (as yab-yum images), the meaning here is that they abide as linked pairs representing Means and Wisdom, clarity and emptiness, and so on. As for their originating as the principal deities, together with their retinues, this represents the special power for the liberating the states of consciousness and the contents of consciousness (in the mind-stream of the individual). [42] As for their arising in the three aspects which are outer, inner, and secret, that is the symbol which teaches individually (to disciples) the gateways for entering (into the Dharma) which are prepared in the vessel (that is, teach them what they need according to their circumstances and capacities). As for the arising (of their activities) as pacifying, increasing, enchanting, and fierce, they guide living beings by means of these four

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magical activities. As for their possessing of all the virtuous qualities of Body, Speech, and Mind, the meaning is that they abide from the very beginning as the Nature of the Trikaya. [43] Therefore, they are adorned with the (thirty-two) marks and the (eighty) characteristics and are seated upon thrones. As for their arising with such great virtuous qualities, and with lists of qualities that are certain, together with arrays of realms, it is a symbol (brda) that all faults to be renounced and all transgressions are indeed abandoned, and all good qualities are indeed (cultivated) and completely perfected. Moreover, due to that, there come forth millions of myriads of hosts of deities that are outer, inner, and secret, which are not all similar or in agreement. They surround them as their retinues. That is the symbol which reveals the antidotes for individually subduing those who should be subdued. [44] B2. Knowing by way of Primal Awareness Second (as for the method for knowing them by means of primal awareness), with regard to primal awareness (ye-shes), that primal awareness itself that represents self-originated awareness now becomes manifest. With regard to that, due to the manner of arising where the energy originates and proceeds (having been made and fixed), being sent forth perfectly and powerfully (from the Nature), there will arise the five primal cognitions, namely, the primal awareness of emptiness, the primal awareness of sameness, the primal awareness that accomplishes all actions, the primal awareness that discriminates, and the primal awareness that is like a mirror. If one condenses them, they may be condensed into two, namely, the knowledge of quality which represents the Ultimate Truth and the knowledge of quantity which represents the Relative Truth. Due to the activities of these primal cognitions, there are some eighty-four thousand such primal cognitions, which look in detail into the nature of what should be known. [45] Furthermore, the masses of thoughts occurring in time for sentient beings arise and abide and liberate, and thereby infinite hundreds of thousands of gateways of samadhi will clearly illuminate the mind. The various different thoughts and memories occurring at the time of the cause merely arise into liberation. As for the arising of the entire universe as the emanation and reabsorption of the rays of light, [46] it is the symbol that everything which should be renounced in one's

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own mind-stream has been abandoned and that all the transgressions and obscurations (nyes sgrib) in the mind-stream of others have been purified. B3. Enlightened Activities Third, in terms of enlightened activities (phrin-las), there are two considerations, namely, a.

The actuality itself (dngos) and

b.

The method for accomplishing it (mdzad tshul).

B3a. The Actuality of Compassion

With regard to the first, "Because of the three: great compassion, skill in means, and knowledge regarding everything, [4 7] from the very beginning, compassion will be immeasurable like the sky and equal everywhere like (the light of) the sun, uninterrupted like the flow of the river, and inexhaustible like the surface of the earth. Indeed, it will become manifest in this four-fold manner. As for the "I" (the sense of individuality), it will be impartial toward everything like the sun (shining equally on all objects) and it will flow continuously (and uninterruptedly) like the current of a river." [48] So it is said. (This represents the actuality of compassion.) B3b. The Method of Accomplishment

As for the second consideration (the method of accomplishing it (mdzad tshul): Accordingly, one will be able to subdue (and discipline) everyone everywhere with such deeds of Body, Speech, and Mind that are pacifying, increasing, enchanting, and fierce, as well as displaying the twelve (great deeds of a Buddha). One will accomplish the benefit of incredible numbers of individuals who should be subdued by way of employing many different methods of subjugation, as well as exercising the path of skilful means (thabs lam dang gdul thabs), whereby one will guide living beings of uncertain diverse kinds. One will bring about a visible display with regard to subduing everyone everywhere." So it was said. "In terms of the third, if one does not know the real condition of that which should be known, if it is not clear, then one will not accomplish (such enlightened actions) and one will not cause them

1921

The Practice of Dzogchen in the Zhang-Zhung Tradlt1on of Tibet

to be manifest and they will not even exist. But by a single primal cognition of knowledge, the natural condition of what should be known will become clear." [49] So it is said. With regard to the second, even though these enlightened activities can be made to pervade where there does not exist just a single benefit for sentient beings, or where at times they do not exist, nevertheless, they can be accomplished alway s. Where they do not exist on any side, they can be accomplished diversely. Without even looking at any effort, they can be accomplished in their spontaneous perfection. Where they do not exist in the mind-stream, they may be made to become manifest.Where they do not exist in one's own mind-stream, one can make them come to possess loving thoughts. As for the "I" or ego, having the nature of equanimity (nga ni sny oms-pa'i rang­ bzhin), even those enlightened activities of the Buddha accomplished in order to benefit (others), such as actions possessing a nature which is peaceful, one strives for and exerts oneself in actions of the three gates (of the Body, Speech, and Mind) at the time of the cause. Thereby, all the marks of suffering (that characterize Samsaric existence), together with all efforts, are brought into liberation.

C. Granting Permission and Issuing the Command Third, in terms of the successive stages of establishing a suitable arrangement for granting permission and sealing the commandments (btang-bzhag rjes-gnang bka' rgya'i rim-pa), there are two principal considerations:

(1) The granting of permission (rjes-gnang) and (2) The issuing the command (bka' rgy a gdab-pa). Cl. Granting the Permission With regard to the first (the permission): A person who possesses good fortune and appropriate karma [50] should subsequently be kept as the principal (disciple). He is one who possesses diligence and is able to give generously, having heartfelt faith and devotion, who approaches (the Lama) with sincere humility, who can endure much suffering and hardship, who is suitable in all his actions according to plan, who possesses mindfulness and clear comprehension (dran-pa shes-bzhin), who can spread and abide in what is proper. In brief, he

The Explanat1on of the Fru1! dMar-khnd

1193

or she is one who is able to comprehend the Upadeshas, is able to practice them, and who knows how to teach them to others. To such a disciple, to one who has practiced in a single-hearted concentrated way, one should teach (the Dzogchen precepts) wholly and completely without keeping anything back, without concealing anything or keeping anything secret or reserved. C2. Issuing the Command

With regard to the second (issuing the command regarding to whom the teachings should not be given): (The teachings should be kept) from those wrong persons who do not possess ripened karma or good fortune, who do not unite proper actions with their thoughts, who do not keep (and have a grasp on) mindfulness and clear comprehension who deviate into wrong views and conduct, whose four elements are waning, who are touched by the frivolous faults of youth, whose education is defective, and who does not pursue the real meaning, who has been struck with a bad reputation, and has carried on evilly (in society), who is not able to carry on with diligence in difficult circumstances, who does not perceive appearances with one's native intelligence, who know how to move about (in business and society) deceitfully, and who has not renounced pride and self-importance. In brief, he or she is one who is not a suitable vessel for receiving the teachings of the profound Upadeshas. (The Dzogchen precepts) should be kept very secret from those types of individuals who do not understand, who do not comprehend, who are not capable, and who do not practice. From them, it should be hidden and very well concealed. Not even the words should be spoken (in their presence). Elsewhere, only to those who possess the karma should one give this manual of these intensely clear guiding explanations (dmar khrid lag-len), together with the written texts. They should be bestowed well upon those who have the samaya vows and the white (virtues). But if one should give this away for the sake of wealth or reputation to one who is not publicly revealed (that is, one whose qualifications have not been checked and examined), then this will dissolve the blessings adhering to the instructions. Whereupon, the Dakinis and the Protectors of the Precepts will cut one down with punishments for violating this commandment. [51] Therefore, one should keep the full measure of this suitable arrangement.

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This guiding explanation for coming to an intensely clear and definitive decision regarding the Trikaya, where one remains in one's own original condition, which represents the Fruit, is hereby completed. U-YA SMAR-RO!

Afterword Likewise, these Upadeshas, which condense the essential points of the instructions of Dru (myself, Gyalwa Yungdrung) in this way, should overflow in one's heart. Moreover, this manual of the innermost disposition of his intention is condensed here in brief as the conclusion. In terms of this nectar of the intention of the Oral Transmission whose meaning is profound, even though it has been arranged with a pure intention, nevertheless, some errors and deviations, as well as some impetuosities and defects in composition wherever they may come, may indeed have appeared. Therefore, I confess without hesitation all my erroneous and confused thoughts. However, by this merit, may all living beings, myself as well as others, come to understand the supreme meaning of the Clear Light that is both aware and empty. In the same way, here there have been condensed the essential points, which are outer, inner, and secret, as well as exceedingly secret, for the Dzogpa Chenpo Zhang-zhung Nyan-gyud, distilling the nectar of the various instructions of the core of the profound meaning. This is the ultimate one among the oral instructions of the previous Mahasiddhas. The monk of Dru, Gyalwa Yungdrung, because of the repeated entreaties of his good spiritual friend, Tashi Rinchen, who himself holds the saffron-coloured robe, composed this orderly arranged manual [52] at Yeru Wensakha monastery. It is now completed. MU-TSUG SMAR-RO! EMAHO! One should not even show these written words to anyone, except to one who has met the Lama and received the instructions previously. May good fortune come! Virtue! SARVA MANGALAM!

Notes to the Transaltions

1. Notes to the Introduction (1) See John Myrdhin Reynolds, The Oral Tradition from Zhang­ zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-zhung, Vajra Publications, Kathmandu 2005, pp. 205-215 (2)

1a'-lus 'pho-ba chen-po. Upon attaining of Buddha enlightenment by way of T hodgal practice during his life time, the physical body of the master dissolves into pure radiant energy and vanishes into space. He is thus able to reappear when required in any form he chooses, such as Tapihritsa appearing as a young boy to his disciple in the following century. T his attaining of the Rainbow Body represents the Rupakaya, or Form Body of the Buddha, from the standpoint of the method of T hodgal, in contrast to the explanations in the Surra and the Tantra systems.

(3)

On the historical origins of Dzogchen, see Reynolds, T he Golden Letters, Snow Lion Publications, Ithaca NY 1996, pp .215-286. Also see Samten G. Karmay, The Great Perfection: A P hilosophical

and Meditative Teaching ofTibetan Buddhism, Brill, Leiden 1988, and Per Kvaerne, "The Great Perfection in the Tradition of the Bonpos," in Whalen Lai and Lewis Lancaster (eds), Early Ch 'an

in China and Tibet, Asian Humanities Press,Berkeley CA 1983, pp.367-392.

1961 (4)

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

On the enlightened master Tapihritsa and his disciple Gyerpung Nangzher Lodpo, and the former's teachings to the latter, see Reynolds, The Oral Tradition from Zhang-zhung, ibid., pp.79118. On the Zhang-zhung and Darok Lake, see John Bellezza, "Pre-history of Tibet," Himal, December 1999, Kathmandu, pp. 42-43, and John Bellezza, "High Country Culture: A Civilization Flourished in the Himalayas before Buddhism Reached Tibet,"

Discovering Archaeology, v.1, n.3, May-June 1999, pp.78-83. (5)

On the Dharmakaya (bon-sku), the Sambhogakaya (rdzogs­ sku), and the Nirmanakaya (sprul-sku) in the Bonpo context, see Reynolds, The Oral Tradition from Zhang-zhung, ibid., pp.17-48. In both the Nyingmapa and the Bonpo traditions, the Primordial Buddha is named Kuntu Zangpo (kun tu bzang-po, Skt. Samantabhadra), "the ali-good," and is depicted with the same iconography. The Sambhogakaya, Shenlha Odkar (gshen­ lha od-dkar), "the Shen God of W hite Light," corresponds to the Buddhist Vajrasattva. The Nirmanakaya is here Tonpa Shenrab(stong-pa gshen-rab), rather than Garab Dorje (dga'-rab rdo-rje), as in the Nyingmapa lineage.

(6)

']a'-lus-pa. The Rainbow Body represents the visible manifestation of a master attaining enlightenment by way of the practice of vision or Thodgal, where the material elements of his gross physical body are dissolved back into their pure form as radiant lights. It differs from the Great Transfer ('pho-ba chen-po) in that the process occurs at the time of dying.

(7)

On Panchen Tsanpo and his Tibetan disciples, see Reynolds,

The Oral Transmission from Zhang-zhung, ibid., pp. 137-139, 141-150. (8)

See Reynolds, The Oral Tradition from Zhang-zhung, ibid.

(9)

See

Reynolds, The Oral Tradition from Zhang-zhung,

ibid.

pp.367-380. On the A-tri system of Dzogchen practice, see Per Kvaerne and Thubten Rikey. The Stages of A-khrid Meditation,

Dzogchen Practice of the Bon Tradition, Library of Tibetan Works and Archives, Dharamsala 1996. (10) Bru-chen rgyal-ba g.yung-drung, 1242-1290. He belonged to the famous Dru clan (gdung-rus bru), hence he was known as

Bru-chen, "the great man of the Dru family." The Tibetan text of his Phyag-khrid, or practice manual, was published in sNyan

rgyud nam-mkha' 'phrul mdzod drang nges skor and Zhang-zhung

Notes to the Translat1ons

1197

snyan-rgyud skor, Tibetan Bonpo Monastic Centre, New Delhi 1972, ff. 539-726. (11) g. Yas-ru'i dben-sa-kha monastery was founded in 1072 by Bru­

chen g. Yung-drung bla-ma, b. 1040. It soon became the most famous Bonpo monastery in Tsang provence and was the ancestral foundation to the Lopon's own monastery of Tashi Menri (bKra­ shis sman-ri). (12) Bru-chen nam-mkha' g.yung-drung was head of the Dru clan (gdung-rus bru) that was said to have come originally from the country of Drusha (Bru-sha) lying to the west of Tibet. It is now identified as Gilgit in modern day Pakistan where the native language is Burushaski. (13) On gShen-chen klu-dga', 996-1035, who discovered the largest single cache of old Bonpo texts, see Karmay, The Treasury of Good Sayings, ibid. pp.126-135. (14) T he 1Oth and 11th centuries was the axial period for the revival of both Bon and Buddhism in

Central Tibet. On the revival of

Buddhism and the inception of the New Translations (phyi 'gyur), see Snellgrove and Richardson, A Cultural History of Tibet, ibid., pp. 111-143. (15) The Srid-pa'i mdzod-phug, in some ways, is considered to be a Bonpo Abhidharma, that is, a treatise on cosmology and cosmogony. There exist other Bonpo texts that may also be classified as Abhidharma, but the mDzod-phug is especially prominent. The root text exists in both the original Zhang-zhung language and in the Tibetan translation. There is a commentary in Tibetan attributed to Dranpa Namkha. A litho edition of the text has been published in India: sNang srid mdzod-phug gi rtsa­

ba dang spyi-don, published as mDzod-phug: Basic Verses and Commentary by Dran-pa Nam-mkha', Lopon Tenzin Namdak, Delhi 1966. (16) On Dran-pa nam-mkha', also called bLa-chen or gShen or dMu­

gshen, see Note 84 in Chapter Five in John Myrdhin Reynolds, The Oral Tradition from Zhang-zhung, Vajra Publishing, Kathmandu 2005. See also Per Kvaerne, The Bon Religion of Tibet, ibid., p. 119, and S. Karmay, Treasury, ibid. (17) mTshan-nyid bru Ia bka' bah tshul. The Tibetan term mtshan­

nyid (Skt. lakshana), "essential characteristic," may be loosely translated as "philosophy," the emphasis here being on logic and