Uhhuu
The Practice of Dzogchen 1n the Zhang-Zhung Tradit1on of T1bet
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
1981
The Pract1ce of Ozogchen in the Zhang-Zhung Tradition of T1bet
epistemology, rather than on metaphysics or ethics. W hen Bru
g. Yung-drung bla-ma founded the monastery of g.Yas-ru dben-sa kha, he made philosophy (mtshan-nyid) the principal course of study there. This was because the master Shenchen Luga (gShen chen klu-dga') had commissioned his father and grandfather to recopy the philosophical texts he had discovered. Also the proximity of Yeru Wensakha to Sakya
stimulated the development of logic and epistemology among the Bonpos, Sakya being at the forefront of the revival of Buddhist scholarship. According to the Lopon, Yeru Wensakha used to regularly send its Geshes (dge-bshes) to Sakya for their post graduate studies.
(18) Bru-chen nam-mkha' g.yung-drung and his son Khyung gi rgyal-mtshan
together
established
the
and
exegetical tradition of this lineage (mtshan-nyid kyi bshad-srol). However, there also exist other texts that the Bonpos consider to be Abhidharma, but the Srid-pa'i mdzog-phug is especially prominent.
(19) The Bonpo term for a fully ordained monk is Drangsong (drang srong, Skt. rishi), corresponding to the Buddhist term Gelong (dge-slong, Skt. bhikshu). Upon his ordination, he received his monastic name of rGyal-ba g.yung-drung, meaning "the indestructible victorious one."
(20) bLa-ma gdan-sa bzung. (21) bLa-ma'i brgyud-pa'i rnam-thar, ff. 98-104. Bru-chen rgyal-ba g.yung-drung gi lo-rgyus Ia lnga/ (1) gtsang-ma mi Ius thob-pa yah dang yum gyi lo-rgyus nil (2) bka'-drin-can gyi bla-ma dang ji-ltar mjal na/ (3) sa gnas khyad-par-can gang du rten-pa tshe du bzhugs pa nil (4) thun-mong dang gnas-skabs kyi yon-tan dang grub rtags nil (5) rtogs-pa mngon 'gyur thun-mong rna yin-pa ni. Here we present the translation of that hagiography from the text.
(22) Among his most important masters wasgCig-chod dad-pa shes-rab whom he follows in the lineage of transmission for the Zhang zhung Nyan-gyud. See the later lineages for the Zhang-zhung Nyan-gyud summerized in Chapters Eight and Nine in Reynolds,
The Oral Tradition from Zhang-zhung, ibid. (23) Yul ni g.yas- ru'i dben-sa-kha! gdung-rus bru yin/ yah bru-zha bsod-nams rgyal-mtshan la/sras sku mched bzhi yod-pa'i tha-ltag ym.
Notes to tr1e Trc-mslat1ms
\199
(24) De nas 'dul-ba rin-po-che'i drung du dang-pa drang-srong gi sdom-pa blangs tel tshul ming rgyal-ba g.yung-drung du mtshan gsol zhing/ bslab-pa tshul-khrims dan dang !dan-par mdzad. His uncle mTshan-ldan 'dul-ba, as known as mTshan-ldan-pa, "the philosopher," is traditionally dated 1239-1293. (25) Phyi nang gsang gsum gyi bon-sde Ia dbang lung byin-rlabs dang
bcas zhus shing thugs rgyud sbyangs........ rtse gcig yengs-med du thugs-dam mdzad de.
(26) On dByil-ston khyung-rgod-rtsal, b. 1175, see Karmay, Treasury, ibid., pp. 173-174. (27) On Lung-stan lha-gnyan, 11 cen., see Karmay, Treasury, pp. 113115. (28) On rMa-ston srid-'dzin, b. 1092, see Karmay, Treasury, pp. 167168. (29) dBang lung khrid byin-rlabs bcas. (30) La-stod gyi bLa-ma rtogs-ldan dad-pa shes-rab had gone on pilgrimage (gnas bskor) to all the monasteries (grwa-sa), places of practice and realization (grub gnas), and great holy places (gnas chen) sacred to the Bonpos in Central Tibet (dbus gtsang) before he came to v isit dBen-sa-kha dgon-pa. This master is also known as bLa-ma rtogs-ldan. The epithet rtogs-ldan means a yogin, literally "one who possesses understanding."
(31) From mTshan-ldan 'dul-ba, otherwise known as Bru-sha 'Dul-ba rgyal-mtshan, he requested the scriptural authorizations (lung) of the rDzogs-pa chen-po A-khrid dmar byang and the Dri-med
lhan-skyes dbang ye dbang chen-mo. On the A-khrid system of Dzogchen, see Per Kv earne, "Bonpo Studies: The A-khrid System of Meditation, Part One: "The Transmission of the A khrid System," in Kailash v. I, n. 1, pp. 19-50, Part Two: "The Essential Teachings of the A-khrid System, in Kailash v. I, n. 4, pp. 248-332, Kathmandu 1973. The second text is also known as the sNyan-rgyud rig-pa gcer-mthong. It has been republished as the sNyan-rgyud rig-pa gcer-mthong gi skor by the Tibetan Bonpo Monastic Centre, Dolanji, HP, India in 1972.
(32) sNyan-rgyud kyi lung. A lung or scriptural authorization takes the form of the Lama reading the text aloud to the student; this authorizes the student to read the text on one's own.
(33) gDams-pa 'di'i bka'-babs kyi rgyud-pa ya-ngal-ba yin zer-ba thos nas..... bLa-ma ya-ngal-ba was Yang-stan rgyal-mtshan rin-chen,
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The Pract1ce of Dzogchen in the Zhang-Zhung Tradition of Tibet
the master who transmitted the Zhang-zhung snyan-rgyud to bLa
ma rtogs-ldan gcig-chod dad-pa shes-rab and therefore preceded him in the lineage. See Chapter Nine above.
(34) bLa-ma gdan-sa-pa refers to Yang-stan rgyal-mtshan rin-chen whose monastic seat or place of residence (gdan-sa) was Samling (bsam-gling) in Dolpo.
(35) Mi ma yin Ia bka'-bsgos. These non-human spirits (mi rna yin) are presummably the guardian spirits of the Zhang-zhung tradition,
Nyi-pang-sad and sMan-mo. See Appendix Three in Reynolds, The Oral Tradition from Zhang-zhung, ibid. .
(36) As their dreams were auspicious and indicated that the non human spirits would not cause disturbances, after requesting his two companions to leave the room, the Togdan conferred upon Lama Gyalwa the Single Transmission (gcig-brgyud), as recounted in section five below.
(3 7) Grub-chen gong-ma rnams Ia mas-gus byas-pa'i thugs-rjes/ yid ches thag-chod spros mtha' chod-pa 'byung gsungs-pas...... In this context, yid-ches is "belief," thag-chod is "definitive decision,"
mtha' is "extreme," and spros-pa is "conceptual elaboration." Here "belief" is not just an opinion or just something intellectual; it involves one's whole being.
(38) De yang mi rtog ye-shes kyi bde-ba khong nas shar tel bzung 'dzin mtshan-ma'i chu rgyun chad-pa dang.
(39) That is to say, the Trikaya becomes visible as Thodgal visions (mthar thug 'bras-bu sku gsum mngon du gyur-pas).
(40) Thereby the Great Bliss remained in its own original condition of the Dharmakaya and he came to behold the face of his own Yidam Tsochok, whereupon the Generation Process (bskyed-rim) and the Perfection Process (rdzogs-rim), all emanating and reabsorbing, were liberated into their own original condition (bde-chen bon sku'i rang sa zin-pa dang yi-dam gtso-mchog gi zhal gzigs/ bskyed rdzogs 'phro 'du rang sar grol). Thereafter immeasurable numbers of liberations of experience and understanding were born in his mind (myong rtogs kyi grol-ba dpag med-pa thugs Ia 'khrungs). Tsochok (gtso-mchog) is the central meditation deity (yi-dam lha) of the Zhi-khro cycle of the Bonpo Book of the Dead. Therefore, he is reminiscent of the Nyingmapa meditation deity Che-mchog who occupies much the same position. Tsochok is also one of the five principal Yidams of the the Bonpo system of the Father
Notes to the Trar1slations
!201
Tantras (pha rgyud). Emanation and reabsoption ('phro 'du) is an important practice of the Generation Process (bskyed-rim), involving the emanating of rays of light from the seed syllable (sa bon) that represents the essence of the meditation deity and the reabsorption of these same rays of light now bearing the blessings of the Buddhas into the seed syllable once again. Thereupon the transformation into the deity occurs. (41) 'Khrungs nyid kyi mdzad-pa'i bka'-brten yang/ phyi nang gsang gsum bsdus nas.
(42) The scripture (gzhung) referred to here is the Thun-mtshams bco lnga-pa.
And the back-up literature (rgyab) refers to the rGyab skor rin-chen gsa!-'debs, var. Ngo-sprod rin-po-che'i gsa!-'debs rgyab skor gyi gdams-pa, pp. 117-185 in A Tri Thun Tsham cha na dan, ibid. (43) sPyang-'phags, var. rkyang-'phags, otherwise unidentified. (44) bLa-ma'i brgyud-pa'i rnam-thar, f. 103. Bru-sha btsun indicates Bru-chen rgyal-ba g.yung-drung. His previous incarnation, sNang ba mdog-can, was a great Bonpo sage in early times. (45) His younger brother was Bru Nam-mkha' 'od-zer and his nephew was Bru-ston bSod-nams rgyal-mtshan. The biography of this last master has also been translated by Kvaerne. See Per Kvearne, "Bonpo Studies: The A-khrid System of Meditation," Part One, ibid., pp. 41-46. AsKvaerne points out, there are some differences between the hagiographical text found in the collection that we have here and the one included in the A-khrid collection. (46) This importand A-khrid text has been translated in part by Per Kvaerne. See the translation of the Thun-mtshams bco-lnga-pa man-ngag khrid kyi rim-pa lag-len thun-mtshams dang bcas-pa in PerKvaerne and Thubten Rikey, The Stages of A-khrid Meditation: Dzogchen Practice of the Bon Tradition, Library of Tibetan Works and Archives, Dharamsala 1996. Also see Per Kvearne, "Bonpo Studies: The A-khrid System of Meditation," Parts One and Two, ibid. (47) For the translations of the hagiographies (rnam-thar) of the masters in the lineage of transmission (brgyud-pa'i bla-ma rnams), see Reynolds, The Oral Tradition from Zhang-zhung, ibid. (48) The translation of the preliminary practice text (sngon-'gro), made in accordance with the oral commentaries by Lopon Tenzin
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The Practice of Dzogchen 1n the Zhang-Zhung Tri1dlt1on of T1bet
Namdak, is found in Appendix Two in Reynolds, The Oral Tradition from Zhang-zhung, ibid.
(49) According to the text of the principal practice (dngos-gzhi) composed by Druchen, "Second (that is, following after the first part consisting of the preliminary practices), in between (while one is on the spiritual path before attaining the goal), in terms of the stages of the principal practice that brings about the ripening and liberation of one's mind-stream, there are three parts:
1. At the beginning, without any grasping at thoughts, one fixates the mind (thog-mar sems rna zin-pa zin-par byed-pa),
2. In the middle, when mindfulness does not yet abide steadily, one employs (various methods) to bring about its abiding steadily (bar du dran-pa mi gnas-pa gnas-par byed-pa), and
3. And finally, when Self-Awareness is not yet clear, one employs (various methods) to make it clear (tha-mar rang-rig mi gsal ba gsal-ba bya-ba)." T he first part outlines the practice of Trekchod by way of an explanation of how to fixate the mind (sems 'dzin gyi khrid), the second part explains the various methods of practice of the dark retreat, and the third part elucidates the various methods of the practice of T hodgal, that is, the practice of vision with sunlight. T his text is translated below.
(50) Translations of the four supplementary texts dealing with the view, the meditation, the conduct, and the fruit (Ita sgom spyod 'bras bzhi), respectively, will be found below.
(51) For a translation of this text, together with a commentary based on Lopon Tenzin Namdak's oral instructions for making a dark retreat, see Part Two below. It was originally privately published as Reynolds, The Seven-fold Cycle of the C lear Light, Bonpo Translation Project (privately printed), San Diego and Amsterdam
2001. (52) See also Reynolds, The Guru Yoga ofTapihrit sa and the Preli minary Practices of the Zhang-zhung Nyan-gyud, Bonpo Translation Project, Vidyadhara Publications, 1999. Also Reynolds, The Oral Tradition from Zhang-zhung, ibid., pp. 217-251.
Notes to the Translat1ons
j203
2. Notes to the Outlines of the Contents
(1) sNyan-rgyud rgyal-ba'i phyag-khrid in the sNyan-rgyud nam mkha' 'phrul mdzod drang nges skor dang zhang-zhung snyan rgyud skor, Tibetan Bonpo Monastic Centre, Dolanji, HP India,
1972, ff. 539-726. (2) Zhang-zhung snyan-rgyud kyi lo-rgyus rnam-thar dang bcas-pa (ff. 539-589). (3) sNgon-'gro rim-pa rnams, "the stages of the preliminary practices," in the litho edition, whereas the text is entitled in the xylograph edition Bon spyod dgu rim, "the nine stages for the conduct of Bon," (ff. 591-607). (4) Tshig-bshad, "the exposition of the words," (5) See Reynolds, The Oral Traditon from Zhang-zhung, ibid., pp. 260-279, 325-343. (6) See the translation of The Seven-fold Cycle of the Clear Light below in Part Two.
(7) Oral communication LTN. (8) See Reynolds, Selections from the Bonpo Book of the Dead, Bonpo Translation Project (privately printed), Copenhagen 1997. (9) On dream yoga, see W Evens-Wetz, Tibetan Yoga and Secret Doctrines, Oxford University Press, London 1935, and on a Bonpo system of dream yoga, see Tenzin Wangyal Rinpoche, The
Tibetan Yogas of Dream and Sleep, Snow Lion, Ithaca NY 1998.
(10) This unfolding of the evolution of the visions of Samsara and of Nirvana are given in more detain in a number of texts in the collection, such as the 'Khor-lo bzhi shrugs and the 'Od-gsal sems
kyi me-long.
(11) On the dying process and the Bardo experience according to the Zhang-zhung tradition, see Reynolds, Selections from the Bonpo
Book of the Dead, ibid. It is planned to reprint an expanded version of this work in the future under the title Path of the Clear Light, forthcoming. On Tibetan funeral customes in general, see Bryan]. Cuevas, The Hidden History of the Tibetan Book of the Dead, Oxford University Press, Oxford 2003, and on a Bonpo funeral rites in particular, see Per Kvaerne, Bon Religion: A Death
Ritual of the Tibetan Bonpos, Brill, Leiden 1985.
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The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet
(12) For discussion of the historical evelution of the Buddhist concept
of the Bardo, see Cuevas, The Hidden History of the Tibetan Book of the Dead, ibid.
3. Notes to the Translation of the Principal Practices Text (1) Kun tu bzang-po khyab bdal 'gro 'dren/ rang-rig mngon du gyur Ia phyag 'tshal-lo. (2)
gNyis-pa bar du rgyud smin zhing grot-bar byed-pa dngos-gzhi'i rim-pa Ia gsum ste/ thog-mar sems rna zin-pa zin-par byed-pa/ bar du dran-pa mi gnas-pa gnas-par byed-pa/ tha-ma rang-rig mi gsal ba gsal-bar bya-ba.
(3) Dang-po Ia sgron-ma las/ dran-pa'i sems ni 'ad Ia bzhung. (4) mThing-shog las/ 'ad khyim 'khor-ba'i dmar-khrid. (5) De Ia gsum ste/ Ius kyi gnad dang/ lta-stangs kyi gnad dang/ bslab bya'i gnad-do.
(6) Dang-po Ia/ Ius kyi phyag-rgya lnga yis srog kyang being/ zhes pa/ smad kyi rtsa rlung sdom phyir skyil-khrung bca'/ rus tshigs khrol bu sdom phyir tshigs-pa bsrang/ 'du-byed gnad du gcun phyir mnyam-bzhag bya/ smra brjod rtsol-ba gzhoms phyir mgrin-pa dgug/ gzung 'dzin gcud Ia bar phyir lta-stangs gzir.
(7) De yang g.yo na steng du 'don/ g.yas ni 'og tu mnan/ srin lag yid tsam bkug-pa ni khyad-par gyi gnad! de'i dus su Ius kyi nywa bzhi rtsa bzhi las sags/ Ius cha cha nas khrims kyis bsgrims Ia gcun-no/ Ius ky nywa bzhi rtsa bzhi las sags Ius cha cha nas khrims kyis bsgrims Ia gcun-no.
(8) gNyis-pa Ia/ mdun phyogs mi nye mi ring-pa'i sari 'ad 'khor ran par bskor de! rig-pa mig dang bstun Ia/ gyen thur g.yas g.yon du lta-ba rna yin-pal mdun tshugs dril Ia/ phur tshugs su 'bug-pa'i tshul lam/ khab mig tu khud-pa 'dzud-pa'am/ 'ben Ia mda' 'phen pa !tar/ Ius kyis rnam-'gyur/ ngag gis brjod rtsol/ sems kyis snga bsam phyi mno/ gang yang med-par hrig-ge-ba Ia/ rang-lugs rtse gcig tu tu-re bring-nge wal-le khyug-ge gzir-ro.
(9) De'i dus su kha chu sna chu ci byung yang rang babs su gtong/ Ius sems gcun zhing gnad Ia bar-bar bya.
(1 0) Thun tshad ni snga thun Ia sa-le 'ad nyis brgya Ia! de nas phyi thun Ia sum-brgya las sags bun thang du spar-ba'o. ( 11) Yang snga dgos dus su sangs-rgyas sems-can bzang ngan/ yod med lta-mkhan/ kho Ia rgyu rkyen ngo-bo! gzugs dbyibs kha-dog
Nott:s to tile Translat1cns
1205
mtshan-nyid ngo-bzung ci 'dra-ba zhig 'dug/ yang yang Ita ru bcug Ia dri. (12) Yang dang-po byung sa/ bar du gnas sa/ tha-ma 'gro sa tshol du bzhug. (13) Yang phyi 'byung-ba! nang rgyu Ius/ mthe-ba spyi-bo nas dma'-ba rkang mthil yan-chad tshol du bzhug/skyon yon gyi zhu thug bya/ legs-par shes-pas rtsad bead. (14) De-/tar nyams su blangs-pas/ ci zhig Ia 'gyu byed kyi dran-pa rna! du phebs nasi 'dzin-med chen-po rab ru-sbal 'khar gzheng du bcug pa !ta-bu gang la yang nyam mi nga pa dang/ 'bring lcags sbubs nas chu 'dren-pa !ta-bu! tha-ma bung-bas rtsi Ia 'jibs-pa !ta-bu! rnam 'gyur cung-zad ngang chas-par 'byung ste/ rna! du phebs shing zin rtags tshang-ba dang/ mtshan-med Ia pheb la bsgom du bzhug-go. (15) Rig-pa mdun tshugs su mkha' Ia gtad-do! de la yang zin rtags rna tshang na/ rig-pa tshugs su mkha' Ia gtad de! HUM HRI las sags rna ning sgra gang yang rung-ba Ia khrid-do. (16) De nas kyang dka' nang Ia dub kyi las rtsol-pas/ dub-pa dang ngal sos dang bstun te khrid. (17) dMigs rten kyang me-long lha sku'i mdzod-spu las sags su gtad-do! lar me rlung shas che-ba la zin rtags snga-bar 'ong ste/ rjes nas gags su 'gro/ chu rlung shas che-ba Ia zin rtags 'phyi ste/ rjes nas grogs su 'ong/ sngar khrid rna phog na brda thabs rten 'brei/a khrid-par sla! dred-pa'i rigs Ia bya shor-bas gdab-pa dka'. (18) bCud !dan gyi dpon-gsas yod ngang Ia yang mi thebs mi srid! rang rig-pa'i rgyal-po btsan du zin-pas/ sems 'byung dran-pa'i dmag mi cham Ia phebs! rtog tshogs 'khrul-pa'i khyi rgod rdong Ia thogs-pa yin te. (19) sPyi rgyud las/ rgyal-po btson du bzung! dmag mi cham Ia phab! nyon-mongs-pa'i khyi rgod gtun Ia btags. (20) Lung drug las/ mtshan dmag (mdag?) la sems gtad na/ je zhi je rnam-rtog zhi! je gsa! je gsa! ye-shes skye. (21) mTshan-ma sems-'dzin gyi khrid. (22) gNyis-pa dran-pa mi gnas-pa gnas-par bya-ba la! sgom-pa'i gnas rang-bzhin gyi mun bung-nga !dan-pal sa phug brag phug spyil-po khang-pa gang yin yang/ yang thog mtho zhing nang yangs-pa Ia/ zhal Ia legs-par byas Ia/ gsa! khang phyi rub Ia nang yangs-pa sgo 'khyuog rim-pa gsum yod-pas bcad-pa'i nang du! sang-ba'i gsa! kung cung tsam yang med-par 'dugs bde-bar bcas tel snang-ba 'i gsa! khung cung tsam yang med-par 'dugs bde-bar bcas te.
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The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet
(23) Nyams su blang tshul la gsum ste/ ji !tar sgom-pa dang de'i bslab
bya dang rgyudIa 'char tshul-lo. (24) Dang-po gzer-bu las/ bsdam-pa gsum gyis g.yeng-ba'i las spang/
glod-pa gsum gyis blo rna! du dbab ces-pa Ia gsum ste/ Ius kyi bya-ba bsdam nas byar med du glod-pa/ ngag gi smra-ba bsdam nas brjod med du glod-pa/ sems kyi dran-pa bsam bsdam nas bsam 'das su glod-pas/ mi rtog-pa'i ting-'dzin skye-ba'o. (25) De ni dmus shes-par byas tel Ius kyi bya-byed mi dge-ba gsum
mam/ lung ma bstan son ma tshong khrom/ rgyug 'dur bza' bzo bya byed...... ngal-sos su gzhug/ de !tar ma byas na bya byed sna tshogs kyis rtsa 'khrug des rlung 'khrug des sems 'khrug nas mi rtog-pa'i ting-nge-'dzin skye-ba'i gnas med-pa'i phyir/ de !tar glad pas rtsa 'dull rlung 'jags/ shes-pa rang sa zin nas mi rtog-pa gnad du phebs-pas...... (26) De nas khyad-par gyi Ius gnad Ia/ phyag-rgya lnga yis Ius kyi srog
kyang beings/ zhes-pas zhabs skyil-krung/ phyag mnyam-bzhag sgal-tshigs drang-po/ mgrin-pa cung tsam dgug/ spyan thad-kar blta'o. (2 7) De-ring nas ngag gi mi dge-ba bzhi las sogs-pa ma dag-pa dang/
lung ma bstan/ long gtam ku re bzhad-pa gad khad! gleng long rnams dang/ dge-ba yin yang bzlas brjod! klog 'don/ dbyangs gyer ba thams-cad kyang spang Ia/ brjod med lkugs-pa'i tshul du glod Ia ngal-sos su gzhug. (28) De-/tar bcug-pas/ brjod tshigs bskyed-pa'i rlung mi g. yo rtsa mi
'gull sems ni 'khrug-par mi rtog-pa'i ting-nge-'dzin skye-ba'i dgos pa yod-do. (29) Des na de-ring nas sems kyi ngan rtog mi dge-ba gsum dug lnga
sogs dang/ lung ma bstan sngar byas zin dang/ dbye rgyu/ rang bzhin gyi bsam mno rtog dpyod thams-cad! bzang rtog yin yang lha sgom yig 'bru spro bsdu mtshan-ma'i ting-nge-'dzin las sags thams-cad bshol Ia! res shig 'dod 'dod re re dogs dungs dungs-pa gang yang med-par kun-gzhi'i klong du dran rig bsam 'das su glod la ngal sos su gzhug. (30) De-/tar ma byas na rtsa'i lamIa rlung gi rta zhon yid kyi mi 'gyus
nasi mi rtog-pa'i ting-nge-'dzin skye-ba gegs byed-pa'i phyir-ro/ des na rang sa rang thog tu bcas bcos dang nga sgre log med-par/ thol'byung rbad tshod gzhi med rtsa bra! du khrol-le bzhag-go.
Notes to the Translattons
1207
(31)'Das-pa'i rjes mi bead! ma 'ongs-pa'i sdun mi bsu/ kun-gzhi khyab bdal chen-po'i klong du! rig-pa rtsa bra! so-ma rang sa rang thog tu bza' bzo bsgul bskyod med-par/ yin-lugs bzhin 'jog-pa'o.
(32) Bying rgod rmug-po gsum. (33)Las dang-po'i dus su thun ches na/ hying rgod ldeng-po las sags su 'gro/ chung na nyams rtogs mi skye-bas/ sa-le 'od 'phreng skor re nasi zhag re Ia bun thang 'gyur bsring/ thun bar du snying-rje mas-gus gnad du bsnun/ sgsog gtsong sngo rngad las sags 'byung ba mi snyom-pa'i zas dang! grib zas dang zas mi za/ zas gas kyi cha bsnyam/ me dang nyi-ma Ia mi bsdad! phyi nang gi 'gul bead! ye shes 'grib-pas gang gnyis kyi dus su ngal chun tsam gsa/ bcud-ldan thabs Ia mkhas-pa'i dpon-gsas dang ma bral-ba bya/ le-lo dang btang-snyoms byung na bdag Ia mngan 'tshang bgrang/ brtson 'grus drag-pas yang dang yang du bskul 'phel-ba Ia dag 'brad! 'grib-pa Ia zhum-pa mi bya'o. (34)Dang-po blo byas kyi zhi-gnas skye! bar du rang-bzhin gyi zhi-gnas 'char/ tha-mar mthat-thug gi zhi-gnas Ia brtan-pa thob-pa 'byung ste. (35)sNyigs-ma klong du thim nas dwangs-ma 'ad du gsa!/ blo yi g.yang lugs bud nas rig-pa gcer-bur 'char/ rtog-pa'i sprin tshogs sangs nas ye-shes sgrib g.yogs med. (36)sNyigs-ma 'gyu byed rtog tshogs blo yi dran rig kun-gzhi Ia thim nasi dwangs-ma rang-'byung ye-shes 'ad du shar-ba ma rnyogs pa'i chu dwangs-ma 'dra/ gzung 'dzin g.yang-lugs gas dang 'dra ba bra! nasi rig-pa'i ye-shes rjen-par shar-ba bskyes-bu 'i gas dang bral-ba 'dra/ bzang ngan dran rtog sprin dang 'dra-ba sangs nasi kun-gzhi'i rang mdog rnyed-pas nam-mkha' dwangs-ma 'dra-ba rgyud Ia 'char. (37)gZhan yang mun-khang skya 'od byed-pa'am/ de'i phyi nang thams-cad ma sgrib-par sa-le gsal-ba dang/ 'og gi 'byung lnga'i rtags rnams kyang cung-zad 'char Ia/ shes-pa Ia mi rtog-pa btang gis mi thong-ba'i ting-nge-'dzin rgyud Ia skye'a. (38)mTshan-med zhi-gnas kyi khrid. (39)gSum-pa mi gsal-ba gsal-bar byed-pa'i gdams-pa Ia gsum ste/ spyir nyams su blang-ba! bye-brag tu nyams su blang-ba! gnad kyi gdams-pas bogs 'don-pa'o. (40)Dang-po Ia rgya-mtsho chen-po gyen du bskyod! lcags ri mun-pa'i mtha' Ia gtad! dran-pa'i sems ni 'od Ia bzung! 'gyu-ba yid ni sgra Ia btu!/ rig-pa'i rtsal ni zer Ia sbyang.
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The Practice of Dzogchen 1n the Zhang-Zhung Tradition of Tibet
(41)De Ia gsum ste/ gnad lnga'i sgo nas gcun-pa dang/ thabs lam gyi rkyen gyis btsa'-ba dang/ rgyud Ia bsten-pa'i 'char tshul-lo. (42)sGom-pa'i gnas shin tu gnad che ste. (43)De'i dus su snga bsam phyi mno dang/ glo-bur gyi dran-pa thams cad thol-byung rtsad chad du btang Ia/ shes-pa Ia shar Ia ngar bskyed de! gzhi med rtsa bra! du hrig-ge-ba Ia bzhag-go.
(44) Srog gi rlung rig dril te. (45) rGyu-mtshan g. yon phyogs Ia ye-shes kyi rtsa sgo yod cing/ nyon mongs-pa'i rnam-rtog rgyun-chad-pa'o. (46)gSum-pa Ia! de !tar nyams su blangs-pas rig-pa'i dangs snyigs phyed/ rlung sems gnad du zin/ rtsa'i sgo phyed-pas rgyu rkyen tshang-ba'i me/ rlung gis spur-ba !tar rig-pa 'od gsa! du gnas-pa'i rang mdangs/ phyi ru mi 'char-ba'i thabs med-do. (47)gNas drug las/ gzhi tsi-ta'i dbus na gnas/ lam rtsa Ia phyung/ sgo chu'i sgron-ma Ia shar tel dung-khang klad-pa'i dkyil dbus na/ dbu ma Ia! tsang-ri pur-lang gi rtsa zhes bya-ba! rtsa-ba gcig Ia rtse-mo gnyis su gyes nasi rtsa sgo zar-ma'i me-tog kha bye-ba !ta-bu Ia rig-pa'i sgo dong de! tsa de'i sbubs nas 'ad lnga rma-bya'i mdongs !ta-bu shar. (48)sGron-ma las/ mun-pa zer-ldan smrag rum du gnang gsa/ 'ad kyi gzhal-yas mthong. (49)Lhag-mthong 'od-gsal gyi khrid-do.
(50) gNyis-pa bye-brag tu nyams su blang-ba Ia gnyis tel snang gsa/ nam-mkha'i ting-nge 'dzin Ia sbyang-ba dang/ rang gsa! sgron-ma'i ting-nge 'dzin Ia sbyang-ba'o.
(5 I) Dang-po Ia bzhi ste/ gnas gang du nyams su blang-ba dang/ dus nam gyi tshe nyams su blang-ba dang/ tshul ji-ltar nyams su blang ba dang/ nyams snang 'od-gsal gyi 'cher tshul-lo. (52)gNyis-pa dus ni gong gi mun-pa'i rnal-'byor gyi rtags rnams shari ting-nge 'dzin Ia brtan-pa cung-zad thob-pa...... (53)sNgo dro klu dbang phyogs su Ita/ dgong kha dri-za'i phyogs su Ita. (54)gSum-pa sgom tshul Ia/ 'di nyid kyi sgrom-ma las/ kun gsa/ sems kyi me-long de! snang gsa! nam-mkha' mthongs su bstan.
(55) gNad lnga'i sgo nas nyams su blang-ba! bca'-ba Ius kyi gnad gong bzhin Ia.
(56) Lha khris las/ seng-ge 'gying-ba'am/ gsang-ba 'dus-pa lta-stangs kyis Ita. Sangwa Dupa (Skt. Guhyasamaja) was one of the principal
Notes to the Trar1slatrons
1209
disciples of Tonpa Shenrab, being the source for both the Tantras and Dzogchen in the Bon tradition. (57) Nam-mkha' gsum sbyor gyi lag-len byas tel bar-snang stong-pa/ phyi srid-pa'i nam-mkha' yin-pas de Ia gtad! rtsa'i sbubs stong pa/ nang dbang-po'i nam-mkha' yin-pas de Ia gcun/ dems-nyid stong-pa/ yang gsang don rtags kyi nam-mkha' yin-pas de Ia ngar bskyed.
(58) mThing-shog las/ bzung 'dzin gcud Ia bar Ia/ rlung rig gnad du bzung.
(59) Mi 'jug-pa gsum gyi lag-len bya/ srog rlung yang du mi 'jug ste/ rig-pa'i rta yin-pas/ rlung rig dril te bzung/ rtsol-bas dgag tu mi 'jug ste/ rtsol-bas dgag tu mi 'jug ste/ dbugs kyi cha bsnyam ste/ dal gyis phyi nang du! rgyur gzhug gsang rlung rengs su mi gzhug ste/ khyad-par du rlung gi rlung rgyu dus su rab tu yang gcun-par bya ste.
(60) De nas mi 'bra! dam-tshig gi gnad Ia/ gzer-bu'i rtsa 'grel las/ mig rna btsun-par/ yul Ia char-re bzhag-pas/ kun-gzhi rtog-med ngos zm.
(61) Mi 'gul-ba gsum gyi lag-len bya ste/ Ius rna 'gul na rtsa mi 'gul-bas/ bya byed g.yo 'gul mi bya/ rtsa rna 'gul na mig mi 'gul-bas/ bca' bcu phrag phrig mi bya/ mig rna 'gul nas sems mi 'gul-bas/ zam zim slab-sleb khral-khrel mi bya! far rig-pa'i gnad mig Ia 'char-bar shes-par bya'o.
(62) gZer-bu las/ bzhag thabs gsum gyis sems kyis bzung zhes-pas/ bzhag thabs kyi lag-len bya ste/ bzo mi bya-bar so-mar bzhag ces-pas/ ched 'dzin kyi dran blo dang bral-ba'o/ rang lugs chen-po gnyug mar bzhag ces-pas/ kun-gzhi yin-lugs kyi glad thog tu 'jog-pa'o/ bcos bslad med-par rnal-mar bzhag ces-pas/ bcas bcos dang bsgre log mi byed-pa'o.
(63) sKya long long-hal breng-nge-ba. (64) Ye-shes lnga'i rang mdangs las. (65) She! mdog rig-pa'i thig-le! dngul-chu 'thor-ba !ta-bu dang/ 'ad lnga gur-khang gi thig-le/ 'ad kyi mu-khyud lnga lnga yis bskor-ba dang/ zer gyi thugs-rje'i nyag-thag dngul dkar nyag-thag brkyang-ba'am lcags kyi lu-gu-rgyud dang gdugs kyiu rtsibbs rna gshigs-pa'am skra shad bar-snang Ia gtor-ba Ita-bu....
(66) Thabs lam gnad kyi gdams-pas/ ye-shes bde rlung dbu-mar cun-zad 'dus/ rlung sems kyi sbyor-bas rtsa yi sgo cung tsam phyed! nyams len gyi stabs kyis rig-pa'i dwangs snyig phyed nasi phyi ru !hag-
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The Pract1ce of Dzogchen 1n the Zhang-Zhung Trad1t1on of T1bet
mthong 'od-gsal kyi snang-ba 'char-ba'i mgo tshugs shing/ nang du ka-dag gi rig-pa gcer-bur bud nas nyams rtogs ji gsa! du 'byung-ba'i dus yin tel phyi nang yon-tan 'jug-pa dus gcig tu rgyud Ia sky-bas/ de'i dus su brtson-'grus bskyed-pa gal shin tu che'o.
(67) 'Od-gsal nam-mkha'i ting-ng 'dzin gyi khrid. (68) Rang gsa! sgron-ma'i ting-nge 'dzin nyams su blang-ba Ia bzhi ste/ gnas gang du nyams su blang-ba dan/ dus nam gyi tshe nyans su blang-ba dang/ tshul ji-ltar nyams su blang-ba dang/ de !tar nyams su blangs-pas yon-tan 'char tshul-lo.
(69) Gang gyi spyi dang bye-brag gi nyams Ia brtan-pa cung tsam thob! drod rtags rgyud Ia shar-ba dang/ gnas rang-bzhin gyis dben-pa mtho-ba khang-pa'i phyed phubs sam/ mthongs chen-po nyi zer 'char-ba'am/ brag shing gad-pa'am/ sgrib yod-pa sags kyi! nyi grib mtshams su nyams su blang-ngo.
(70) gSum-pa tshul nil 'di nyid kyisgron-ma las/ dran-pa sems kyi mdung-ma de! snang-ba 'ad kyi phub Ia gtad.
(71) bLa-chen gyi gsungs las/ las dang skal-ldan skyes-bu yis/ nyi-ma'i zer Ia 'khrul-pa bead.
(72) Dang-po Ius gnad Ia 'od-gsal glo-bur bskyed-pa'i/ Ius gnad lnga bca' ste/ seng-ge 'gying stabs dang/ glang-po-che'i brkyang thabs dang/ dge-sbyor gi tsog-pu dang/ ngang-mo'i zur 'gros dang she! gyi rwa-pho brag Ia 'dzeg-pa'i tshul-lo.
(73) 'Og rlung cung-zad bsdam/ lag-pa dgye de bya te. (74) Yid g.yo byed rlung non nasi dbus-ma byang-chub kyi rtsa kha phyed ste/ phyi ru snang-ba 'phral du 'char zhing! nang du bon-sku blo 'das kyi dgongs-pa 'char-ro.
(75) Lag- gnyis kyis 'gal bteg Ia pus brang sprad. (76) Phyi ru zhing-khams rdzogs-par 'char zhing/ nang du nyams rtogs Ia bogs skye'o.
(77) Phyi ru sprul-sku'i snang-ba 'char/ nang du gsa! snang khyad-par can Ia skye'o.
(78) Yon-tan rlung dbus-mar tshud nasi rdzu-'phrul ya am zung 'byung mthong snang 'phral du 'char-ro. (79) Pus brang sprad tsog-pur 'dug.
(80) Yon-tan ni dga'-ba'i bzung 'dzin 'gags nasi g.yon ye-shes kyi rtsa sgo bye ste/ phyi ru rtog tshogs ye-shes su 'char zhing/ nang du rang rang gsa! 'dzin-med kyi dgongs-pa 'char-ro.
(81) Seng-ge'i Ius gnad dus sui steng bon-sku lta-stangs/ smin-mtshams su yar Ia! hrig-ger gzer-ba'o.
Notes to ttle Translations
!211
(82)Thad du g.yo 'gul med-par char-re gtad-pa'o. (83)gSum-pa Ia gcun-pa sems kyi gnad Ia/ lta-stangs de-dag gar byed kyang/ sgron-ma gsum sbyor gyi lag-len bya ste/ phyi srid-pa'i sgron-ma brtodIa mnan/ nyi zlaIa sogs-pa gtad-pa'o/ nang dbang po'i sgrom-ma arIa gtad de! rig-pa mig dang btsun-pa'o/ gsang-ba rig-pa'i sgron-ma gnad Ia bor tel bag yangs Ia mi 'jog-par ngar bskud-pa'o. (84)gCes-pa rnam-pa gsum shes-par bya ste.......
thams-cad kho Ia
thug-pas le-lo mi bya-bar/ don du kho-rangIa hril gyis gal-che'o. (85)gSum-pa 'char tshul Ia/ nang na rig-pa 'od lnga'i bdag-nyid du 'dug-pas gnas-pa rtsa yi sbubs phyed del phyi nyi-ma'i dkyil-'khor gyi len-kha dang 'phrod-pas/ 'od dang zer dang thig-le'i snang-ba du-ma zhig mngon du 'char tel de-dag Ia rtog dpyod kyis rtsol ba mi 'jug-par/ gong !tar rang-'byung rang-shar rang-grol chen-par nyams su blangs te. (86) Yon-tan ni lha khrid las/ khyab bdal nam-mkha'i lta-bu'i ting-nge 'dzin rgyudIa skye. (87)'Bum las 'od sal-sal breng-breng rab tu myur-ba'i ting-nge 'dzin zhes- bya-bas/ bzung nas thar-pa chen-po 'thob-par 'gyur. (88)gZhan yang nyi khrid 'di nyid gong gi nyin snang/ mtshan snang gnyis-po'i bogs 'don thabs yin-pas/ gong gi dus su gang yin rnams skabs skabs su dar tsam nyams su len-pa las/ rgyun du bsten na khams dang dbang-po Ia gzan-pas/ de'i blang dor shes-par bya zhing/ far nyams-len gsum-po 'di gcig gi steng du gcig bsnan-pa'i tshul gyis thams-cad zung 'brei du nyams su blang-ngo. (89)Khams dang dbang-pos rna bzod na/ mthing-shog !tar rgya ras dwangs-pa'i dmar-khrid byas tel ras sngon gyi yol-ba'i nang nas gong gi lag thabs byasIa blta'o. (90) Rang gsa! sgron-ma'i nyi khrid-do. (9l)gSum-pa khyad-par gnad kyi gdams-pas bogs 'don-pa Ia gsum tel thabs lam gnad gyis bogs 'don-pa dang/ rlung sems kyi sbyong-bas bogs 'don-pa dang/ mtshan snang gi gdams-pas bogs 'don-pa. (92)sNangIa 'od dang zer dang thig-le shar-ba dang kha-dog dkar shas che shib! dbyibs zla-gam mang-bar shar na nam-mkha'i rlung zin pas/ steng bon-sku'i lha-stangsIa gtsor bya'o. (93)dByibs nar-mo dang kha-dog dmar shas-che-bar shar na me rlung zin-pas/ 'og sprul-sku'i lta-stangsIa gtso-bor bya'o. (94) Gru bzhi dang ser shas-che-bar shar na sqa rlung zin-pas/ thabs kyi lta-stangs Ia gtso-bar bya'o.
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The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet
(95) Zlum-po dang ljang shas-che-ba nil rlung gi rlung zin-pas/ shes rab kyi lta-stangs Ia gtso-bor bya'o. (96) Gru gsum mthing shas-che-ba ni/chu rlung zin-pas/ dbus rdzogs sku'i lta-stangs Ia gtso-bor bya'o. (97) 'Od zer thig-le thams-cad cha-mnyam zhing kha-dog kyang lnga po tshang-ba dang/ dbyibs kyang lnga-po tshang gar byung na/ 'byung-ba lnga yi rlung lnga-po thams-cad gnad du 'chun-po yin pas. (98) Phyi'i 'char tshul dang bstan-pa'i thabs-lam gnad kyi lta-stangs 'di rnams nil nyin snang mtshan snang gi nyams-len thams-cad l spyir 'grims-pa yin-pas shes-par bya'o. (99) gNyis-pa sems kyi sbyor-ba Ia gsum ste/ rtsa rlung thig-le'ignas tshul dang/ de Ia sbyang dgos-pa'i rgyu-mtshan dang/ ji !tar sbyong-ba'i tshul-lo. (100)She-thun dbus-ma'i rtsa sbubs yar gyen 'dren gyi rlung gis phye ste/ tshangs-sgo kha Ia zhugs-pa ni myang 'das kyi lam/ mar Ia thur-sel gyis phye ste/ gsang-bar zug-pa ni 'khor-ba'i lam. (101)g.Yas dkar tshigs-pa (=the spine) kha chen nasi yar dbus-ma'i g.yas Ia 'grims. (102)Lus sems kyi rten byed kyang bsdus na gsum du 'dus-so. (103)Rig-pa'i rang rlung gi gnad. (104)Thig-le mang yang dwangs-ma rig-pa'i thig-le/ snyigs-ma Ius zungs kyi thig-le gnyis su 'dus Ia/ de yang snyigs-ma'i thig-le Ia brten nasi dwangs-ma'i thig-le gnad du 'jug-pa yin-no. (105)Kun-gzhi dang rig-pa gdod nas gnas-pa'i snying-po de gnas-pa tsi-ta'i dkyil na gnas/ lam rtsa Ia rang 'byung du shar-ba yin pas...... (106)Kun-gzhi nam-mkha' bzhin du spyi blugs su khyab kyang/ 'khrul pa'i sprin tshogs kyis bsgribs-pas gsal-ka med! dbus-ma'i lam Ia sprin med nam-mkha' bzhin/ ye-shes zang-thal chen-par gnas-pa ym. (107)gSum-pa sbyong-tshul la gsum ste/ 'jam rlung Ia sbyang-ba dang/ rtsub rlung Ia gcun-pa dang/ rang rlung Ia brtan-par bya'o. (108)Dang-po Ia gsum ste/lus gnad dang/ yid gnad dang/ rlung gnad do. (109)bLa-chen dran-pa nam-mkha'. (110)gNas ni mun-khang Ia rig-pa brtan zhing bogs chef khams mi gzan.
Notes to the Translations
1213
(111) Tshul la gzer-bu las/ Ius kyi gnad bsdam zhes-pa/ phyag-rgya lnga ni gong !tar bca' ste/ khrims kyis bsgrim zhing gcud Ia bor tel gnad du 'gro-bar byed-pa'o.
(112) mThing-shog las/ rnam-rtog gi gnyen-po rlung lhyi nang du rgyu ba rjes su dran-pa'i yig 'bru gsum gyi dmar-khrid byas te.
(113) De yang g.yon na OM g.yas na A dbus su HUM gi spro bsdu dbugs dang bstun Ia bya zhing/ de yang gnas-pa HUM/ 'jug-pa OM! gtong-ba A ru bsam....
(114) gNyis-pa Ia gnyis tel ci /tar bsgom-pa dang/ nyams-myong 'char tshul-lo.
(115) Dang-po Ia rtsa dang Ius gnas gong /tar Ia! rtsa gsum gyi sum mdor YAM ljang-khu! de'i sor bzhi'i steng du RAM dmar nag/ snying-kha'i thad du rang-rig A'i rang-bzhin/ 'od lnga'i rgyas dril ba bye'u co-ga'i sgo-nga tsam gsa/fa 'tsher-ba bkrag dang chas par bsgom.
(116) rLung sems kyi thig-les gang-bar bsgom. (117) De /tar rlung sbyor skor re Ia/ 'od-gsal dmigs bskor re bsgom/ de !tar bsgoms-pas/ phyi ru mtho snang gi 'char tshul gong bzhin Ia ........
(118) rLung sems bogs 'don gyi khrid-do. (119) gSum-pa mtshan snang gi gdams Ia gsum ste/ 'od-gsal gnyid dang bsre-ba dang/ de yi skyon yon 'char tshul dang/ gnad zung A Ia gtad-pa'o. On
dream yoga in general, see W:Y. Evens-Wentz,
W: Y., Tibetan Yoga and Secret Doctrines, Oxford University Press, London 1935. And on dream and sleep yogas in the Bon tradition, also see Tenzin Wangyal Rinpoche, The Tibetan Yogas
of Dream and Sleep, Snow Lion, Ithaca NY 1998. (120) rMi-lam gyi bar-do Ia bag-chags kyi mtshams sbyar-ba chu-bo'i gzhung lta-bu'i gdams-pa.
(121) Seng-ge'i nyal stabs byas Ia! gzhogs g.yas-pa 'og tu bcug/ mtheb mdzub gung srin rnams kyis bu-ga bkag-pas g.yas nyon-mongs kyi rtsa sgo rlung sgo khegs-pa'o.
(122) Nang rlung ngal-ba gsum gyis dug dbyung Ia/ rig-pa dbus-ma'i nang/ ag-sho 'khor-lo yi lte-bar 'od kyi dru-gu rma-bya'i sgong tsam Ita-bur gsal-ba Ia/ snga bsam phyi mno'i rtog tshogs rna 'phros-par byas tel mig zim bya.
(123) Rab Ia rmi-lam gyi 'khrul snang thams-cad 'od gsa/ du 'char te. (124) sPyir rmi-lam mi zin-pa'i rgyu.
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(125) mThar rmi-lam klong du gyur tel shes-pa rang-dbang thob-pa dang/ 'gyu 'byed kyi dran-pa gar khrid du 'gro ste. (126) rMi-lam gyi rig-pa. (127) dMigs-pa bzung Ia..... (128) 'Od-gsal gnyid dang bsre-ba'i khrid-do. (129) De !tar snyan-rgyud yang snying man-ngag dgongs-pa'i bcud! zab don gnad kyi gdams-ap mthar-thug-pa/ dngos-gzhi'i lag khrid go-rim bde-bar bkod! snod-ldan kun gyi don du 'gyur-par shag/ rgyud smin zhing grot-bar byed-pa/ dngos-gzhi'i gdams-pa rdzogs so/ rgya rgya U-YA AG-THAM!
4. Notes to the Translation of the Explanation of the View ( 1)
Kun tu bzang-po khyab-gdal 'gro-ba 'dren/ rang rig mngon du gyur Ia phyag 'tshal-lo.
(2) Book Three, which follows Book One, the Preliminary Practices (sngon-'gro) and Book Two, the Principal Practices (dngos-gzhi), in the Phyag-khrid text of Druchen Gyalwa Yungdrung {Bru-chen rGyal-ba g.yung-drung), contains four supplementary texts of guiding explanation (khrid) concerning the Principal Practices. These are known in Tibetan as the ITa-khrid, the sGom-khrid, the
sPyod-khrid, and the dMar-khrid. Given here is a translation of the ITa-khrid text which presents an explanation of the view {lta ba) of Dzogchen.
(3) gSum-pa rgyud rtogs cing mngon du gyur-bar byed-pa rjes 'jug gi yan-lag Ia. (4) Ma kun-gzhi gshis kyi gnas-lugs, that is to say, the Natural State (gnas-lugs), which is the real disposition of things (gshis), is the Kunzhi (kun-gzhi), "the basis of everything," which is the Mother (rna). It is the base and
source of everything in both Samsara
and Nirvana ('khor 'das thams-cad kyi gzhi rtsa); it is the first Great Ancestor of all the Buddhas, as well as of all sentient beings (sangs-rgyas sems-can kun gyi yang mes chen-po).
(5) Ka-dag chen-po, total primordial purity. This essence (ngo-bo), the state of Shunyata, is without obscurations (sgrib-med), inherently clear (rang-gsa!), empty {stong-pa), without a source {rtsa bra!), naked and denuded (gcer-bu rjen-pa) of discursive thoughts, and unattired in any delusions or obscurations or passions from the the very beginning (gdod nas 'khrul sgrib nyon-mongs gyid rna
Notes to the Translat1or1s
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gos-pa). Therefore, it is called the state of total primordial purity (ka-dag chen-po). According to LTN, here the text is speaking from the side of the Natural State only. Here also in the text a series of designations are applied to the the Kunzhi or the primordial Base, namely, 1. the state of total primordial purity (ka-dag chen po), 2. total self-origination (rang-byung chen-po), 3. the state of total spontaneous self-perfection (!hun-grub chen-po), 4. the state that is totally beyond limitations (mtha' bra! chen-po), 5. the state that is totally all-pervading (kun-khyab chen-po), 6. the total state of being (bdag-nyid chen-po), 7. the state that is totally universal or all-inclusive, and 8. the state that totally transcends the intellect and is inexpressible in words (blo 'das brjod med chen-po). Note that the Tibetan word chen-po, "great, large," may also be translated as total, that is, it includes everything and nothing is excluded.
(6) Shes-bya 'khor 'das tharns-cad kho'i ngang du rdzogs-pa. According to LTN, kho'i ngang du refers to the Natural State (gnas-lugs).
(7) rTogs de rned-pas !hun-grub chen-po. (8) Kho-nyid gang !a, according to LTN, this refers to the Natural State. bDag-nyid chen-po, the total state of being, the Great State or Nature, or 'the great owner" according to LTN.
(9) Kun gzhi byung serns nyid! 'od-gsal stong-pa bcos slad rned. (var. byang sems?- LTN)
(10) Kun rdzogs yongs rdzogs tharns-cad rdzogs. (11) Nges-rned sprul-sku lung rna bstan/ phyogs rned cho- 'phrul cir yang shari so-so tha-dad rna yin. It may arise anywhere as an apparitional display without any partialities (phyogs med cho-'phrul cir yand shar). But it does not exist distinctly and individually, as anything separate from the Natural State, according to LTN.
(12) De Ia byang-chun serns zhes bya! drang-pa'i don rtags gsurn-rno. This three-fold aspect of space is rnkha' klong dbyings, that is, space, vast expanse, and dimension. In this case, the sky (mkha') is the example, the vast expanse of space (klong) is the real meaning (don), and dimension (dbyings) is the indication (nags).
(13) Don du dril rgyud !a dbab! go zhing shes-pa tsarn du zad kyi. (14) dMar thag-chad-pa, "to clearly and definitive decide" with intensity upon something because it is directly experienced and, therefore, one has no doubts; here drnar is an intensifier.
21&\
The Practice of Dzogchen in the Zhang-Zhung Tradlt1on of Tibet
(15) Dus da-lta'i sems-nyid 'dzin-med rang-gsa! nam-mkha' dangs-pa !ta-bu sku gsum rang chas ye-shes !hun-grub rang-rig rang-gsa! 'di ym.
(16) This explanation is according to Thegchod. What follows is explained according to Thodgal.
(17) De yin de Ia cher ste ltos. (18) Da-lta gang na gnas Ius spyir khyab kyang! she-thun rtsa 'dzin gyi nang/ snying mchong gur smug-po she! gyi kha-ba-can gyi dkyil! 'od lnga gur !tar phub-pa'I dbus su. She-thun is the Zhang-zhung term for the heart.
(19) Tsi-ta'i dbus na smag-bral nyi-ma bzhin/ rang-rig rang-shar chen par gnas-pa yin.
(20) Bum-pa nang gi mar-me !tar gnas tel Ita mi mthong Ius gyis sgrib! bern rig bra! nas 'ong-bar bshad. These two quotations in the text explain the matter from the standpoint of Thodgal.
(21) When the master recites aloud the text on this occasion, the disciples are directly introduced to "the Cycle of the Base" (gzhi'i 'khor-lo'i ngo-sprod rnams). According to LTN, this direct introduction was taken from the first wheel or cycle of the 'Khor
lo bzhi sbrag text. See the translation of this text in Reynolds, The Path of the Clear Light, forthcoming..
(22) Bu rig-pa nyi-ma'i snying-po !ta-bu bcud du shar ......rna kun-gzhi nam-mkha' !ta-bu Ia/ bu rig-pa nyi-ma'i snying-po !ta-bu bcud du shar ste/ shar-ba de'i ngo-bo ni rna sgribs rjen-par sel gsal-ba Ia/ rang-bzhin stong-nyid rtsa-bral du sang-nge gnas-pa. In this passage, luminous clarity (gsal-ba) is identified as the Essence (ngo-bo) of the Natural State and emptiness (stong-pa) as its Nature (rang-bzhin), which is the reverse of the usual distinction in Dzogchen. Rigpa is contained in the vessel (snod) of the Kunzhi, or space, like its nectar (bcud).
(23) rNam-pa yul gyi don ji lta-ba shes-pa'i lba-le-ba rig-pa'i glo-bur rtog spyod g. yo rtsol gyis rna gos-pa'i gcer-bur ye-shes shar ste/ de'i tshe dran-med du had-de! gtad-med phyad-de rtog-med rjen-ne/ 'dzin-med du hrig-ge-ba de Ia rang-byung rig-pa'i ye-shes zhes bya ste. Referring to this sense of presence (lba-be-ba) as a sudden awareness (rig-pa'i glo-bur), a startled or shocked awareness (had-de-ba), and a naked primal cognition (gcer-bur ye-shes), all points to the fact that there is a brief moment of immediate intuitive awareness
Notes to the Translatrorls
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arising before the onset of the operations of the functional mind (yid) in terms of memory, perception, thought, and conceptual elaboration. This brief instant of non-dual awareness is pure and naked, unconditioned by thoughts and memories. It exists only in the present instant and then is gone, clouded over by the subsequent operations of the mind. Hence it is called a primal cognition which is pure self-originated Awareness (rang-byung rig-pa'i ye-shes).
(24) Rig-pa'i ye-shes bya-ba nil nam-mkha'i klong na nyi-ma bzhin/ kun-gzhi'i klong nas rig-pa shari ngo-bo gsa! Ia rang-bzhin stong/ rnam-par shes-rig rtog-pa med. Note that in the quotation, Essence (ngo-bo) is equated with clarity (gsal-ba) and Nature (rang-bzhin) with emptiness (stong-pa), the reverse of the usual correspondences. For the individual, there is only one Rigpa, or intrinsic Awareness, which is compared to the single sun that has risen in the sky, whereas there exist many primal cognitions (ye shes), which may be compared to the rays of light of this single sun that illuminate the entire surface of the earth. These primary cognitions occur prior to and are free from the activities of perception and discursive thoughts.
(25) Lus gnad gcun rlung sems gyi sbyor-ba bya ste/ rig-pa'i dangs snyegs phyed nasi shes-pa gsa! mdangs lags-po than nasi yid-ches pa'i dus sui kho'i ngo-bo Ia cer-re Ita ru bcug Ia ngo-sprad. In this context, kho'i ngo-bo means the Natural State. On this method, see the translation of the Byang-chub sems kyi gnad drug,
"The
Six Essential Points of the Bodhichitta," in a subsequent volume in this series. And according to LTN, also see the A-khrid rig-pa'i
dangs snyeg man-ngag.
(26) De rig-pa'i ye-shes gnas-lugs don gyi sangs-rgyas del dus da-lta'i rtog-med gyi shes-pa { rig-paj sel rjen-ne-ba! sgrib-med zang-thal =
du shar-ba 'di yin te. According to LTN, this rig-pa'i ye-shes, "the primal cognitions which are intrinsic awareness," arise in just this way.
(2 7) Lhag-mthong spyan drug dpral du shari gcer mthong dgongs pa yongs rdzogs yin. The six eyes (spyan drug) are among the capacities that develop spontaneously upon the realization of enlightenement. For these six eyes, see the translation of the
'Khor-lo bzhi sbrag, "The Setting Side by Side of the Four Cycles," in Reynolds, The Path of the Clear Light, op. cit., and also see the
