Uhhuu
through which the vital winds, or energies (rlung), move. Therefore, descriptions of the channels may vary in detains in different practice texts. The vital winds move according where they are visualized to move. It is the same with the descriptions of the chakras. The phenomenon of inner psychic heat, or Tummo (gtum-mo), which is referred to here, is similar to Kundalini, well known in its Hindu form in the West. Also sleep yoga and dream yoga are briefly described, which enables the practitioner in retreat to practice twenty-four hours a day. By means of practicing sleep yoga one may come to recognize the Clear Light when one falls asleep at night, where falling asleep corresponds to the process of dying. In summery, falling asleep corresponds to the Chikhai Bardo, the Bardo of the Dying Process, the manifestation of the Clear Light corresponds to the Bon-nyid Odsal Bardo, the Bardo of the Clear Light of Reality, and the dream state corresponds to the Sidpai Bardo, the Bardo of Existence, that is, the rebirth process. The individual experiences the Clear Light every night at the precise moment when one falls asleep and the mind disintegrates, all of its operations being temporarily suspended. The same process occurs at the time of dying. With the onset of the dream state, the mind re manifests from the state of dissolution in the Kunzhi and starts to operate again. The dream state itself represents a mental process. The purpose of sleep yoga is to recognize the Clear Light experience when one falls asleep and before the onset of dreaming, whereas the purpose of dream yoga to experience lucid dreams, that is, to recognize and be aware that one is dreaming without waking up. By becoming aware in one's dreams, the practitioner is able to modify them and even to do meditation practices. When falling asleep, the practitioner focuses one's attention on the heart chakra in terms of sleep practice and on one's throat chakra in terms of dream practice. Thus, one is able to integrate sleep and dream with Clear Light practice. [9]
Brief English Outline of the Topics in the Principal Practices Text BOOK TWO PART ONE: Fixating the Mind A. The Position of the Body B. The Position of the Gaze
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127
C. Training in the Fixating of the Mind PART TWO: The Practice for the Dark Retreat A. The Meditation Practice Al. The Essential Point of the Body A2. The Essential Point of Speech A3. The Essential Point of the Mind B. Training in the Practice of the Dark Retreat C. The Arising of Visions in the Darkness PART THREE: The Practices for the Empty Sky and for Sunlight A. The Practice in General in terms of Higher Insight Al. Controlling the Body, the Gaze , and the Mind. A2. Observing the Practice A3. The Arising of Visions in Space B. The Practice of Vision with the Sky and with the Sunlight B1. Sky Practice B1.1. The Places for Practice B1.2. The Times for Practice B1.3. The Method of Practice B1.4. The Arising of Phenomena B2. The Practice with Sunlight B2.1. The Places of Practice B2.2. The Times for Practice B2.3. The Methods of Practice B2.3a. The Positions of the Body B2.3a.l. The Position of the Dignified Lion B2.3a.2. The Position of the Reclining Elephant B2.3a.3. The Position of the Crouching Ascetic B2.3a.4. The Position of the Waddling Goose B2.3a.5. The Position of the Crystal Antelope B2.3b. The Five Gazes B2.3c. Training in the Practice B2.4. The Arising of Visions IIIC. Special Methods for Developing the Vision Practice Cl. Visions and the Appropriate Gazes C2. Purification of the Vital Winds and the Mind C2.1. How the Psychic Channels Abide C2.2. Why it is Necessary to Purify the Psychic Channels C2.3. The Methods of Purification C2.3a. Gentle Breathing
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The Pract1ce of Ozogchen in the Zhang-Zhung Tradition of T1bet
C2.3a.1. The Essential Point of the Body C2.3a.2. The Essential Point of the Functional Mind C2.3a.3. The Essential Point of the Breathing C2.3b. Rough Breathing C2.3b.1. The Method of Psychic Heat C2.3b.2. The Arising of Experiences C3. Sleep and Dream Practice C3.1. Integrating Sleep with the Clear Light C3.2. Recognizing Dreams as Dreams C3.3. Fixating on the White A Colophon
Detailed English and T ibetan Outline of the Contents of the Principal Practices Text BOOK TWO Here is contained the Practice Manual for the Stages of the Explanation (of the Principal Practices) of the Oral Transmission from Zhang-zhung [[[Zhang-zhung snyan-rgyud]] kyi khrid rim lag-len bzhugs-so]. Second, with regard to the stages of the principal practices (dngos gzhi) that bring about the ripening and the liberation of one's stream of consciousness in between (the Base and the Fruit, that is to say, as the Path), there are three parts [gnyis-pa bar du rgyud smin zhing grol bar byed-pa dngos-gzhi'i rim-pa Ia gsum ste]: 1.
In the beginning (of the path), when one has not (previously) fixated the mind, one now fixates the mind [thog-mar sems rna zin-pa zin-par byed-pa],
2.
In the middle (of the path), when mindfulness is not abiding (and stable), one employs (various methods) to bring about its abiding (thereby stabilizing it) [bar du dran-pa mi gnas-pa gnas-par byed pa], and
3.
And finally (toward the conclusion of the path), when Self Awareness is not yet clear, one employs (various methods) in order to make it clear [tha-ma rang-rig mi gsal-ba gsal-bar bya ba].
Outl1nes of thE? Contents of Hle Texts
l29 I
PART ONE: Fixating the Mind [[[sems 'dzin]] gyi khrid]
With respect to this, there exist three considerations: A. B. C.
The essential point of the body [Ius kyi gnad], The essential point of the gaze [lta-stangs kyi gnad], and The essential point of the training (of the mind) [bslab-bya'i gnad].
A. The Position of the Body
With reference to the first consideration, the five mudras, or positions, are as follows: 1.
One assumes a cross-legged sitting position in order to control the vital winds and psychic channels which are below [[[smad]] kyi rtsa rlung sdom phyir skyil-khrung bca'],
2.
One keeps the spine straight in order to control the bones of the spine and the internal organs [rus tshigs khrol bu sdom phyir tshigs-pa bsrang], One assumes the samadhi-mudra or gesture of equipoise, (with the hands) in order to control the essential point of the samskaras (the emotions and impulses) [[['du-byed]] gnad du gcun phyir mnyam-bzhag bya],
3.
4.
One bends the neck (a little) in order to subdue the exertion of
5.
speaking and talking [[[smra]] brjod rtsol-ba gzhoms phyir mgrin-pa dgug], and And one gazes fixedly (straight ahead) in order to discard and renounce (the dichotomy of) subject and object [[[gzung 'dzin]] gcud Ia bor phyir lta-stangs gzir].
B. The Position of the Gaze C. Training in the the Fixating of the Mind
PART TWO:. The Practice for the Dark Retreat
Second, in terms of making mindfulness abide stably when it has not yet abided stably [[[dran-pa]] mi gnas-pa gnas-par bya-ba Ia]: Then, in terms of the method of practice [[[nyams]] su blang tshul Ia gsum ste], there are three considerations:
30
A. B.
C.
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The Pract1ce of Dzogchen 1n the Zhang-Zhung Tradlt1on of Tibet
Practicing meditation in whatever way [ji !tar sgom-pa dang], The training in that [de'i bslab bya dang], and The modes for the arising (of visions in the total darkness) to the mind-stream (of the individual in retreat) [rgyud Ia 'char tshul lo].
A. The Meditation Practice
Thus, there are three further considerations: 1. Having bound and controlled the activities of the body, one relaxes without engaging in any actions [Ius kyi bya-ba bsdam nas byar med du glod-pa], 2. Having bound and controlled the activities of the speech of the voice, one relaxes without speaking or expressing oneself [[[ngag]] gi smra-ba bsdam nas brjod med du glod-pa], and Having bound and controlled the memories and thoughts in the 3. mind, one relaxes, transcending all thinking and thereby one produces a samadhi, or state of contemplation, that is devoid of thoughts [[[sems]] kyi dran-pa bsam bsdam nas bsam 'das su glad pas/ mi rtog-pa'i ting-'dzin skye-ba'o]. A 1. The Essential Point of the Body [Ius gnad] A2. The Essential Point of Speech [[[ngag]] gnad] A3. The Essential Point of the Mind [[[sems]] gnad] B. Training in the Practice of the Dark Retreat
With respect to the second consideration, how one should train in that [bslab bya]. C. The Arising of Visions in the Darkness
PART THREE: The Practices for the Empty Sky and for Sunlight
Third, within the instructions for making clear what is not yet clear [gsum-pa mi gsal-ba gsal-bar byed-pa'i gdams-pa Ia gsum ste], there are three major considerations: A. B.
The practices in general [spyir nyams su blang-ba], The practices in detail [[[bye-brag]] tu nyams su blang-ba], and
OLJtl1r1es ot tile Cmte11ts of the Texts
C.
131
Development by way of the instructions on the essential points [gnad kyi gdams-pas bogs 'don-pa'o].
A. The Practice in General in terms of Higher Insight
With respect to the first major consideration: With regard to that (Upadesha), there are three further considerations: 1.
Controlling (the body, the gaze, and the mind) by way of the five essential point, [gnad lnga'i sgo nas gcun-pa],
2.
Observing (the practice) by means of the secondary conditions on the path of method [[[thabs lam]] gyi rkyen gyis btsa' -ba], and
3.
The modes for the arising (of visions) that depend upon the mind stream [rgyud Ia bsten-pa'i 'char tshul].
A 1. Controling the Body, the Gaze, and the Mind
With regard to the first consideration, the place for the meditation practice is very important. [sgom-pa'i gnas shin tu gnad che ste]. A2. Observing the Practice
With respect to the second consideration, there exists also the full measure of the session of practice [thun tshad]. A3. The Arising of Visions in Space
With respect to the third consideration, the modes for the arising (of visions) that depend upon the mind-stream [rgyud Ia bsten-pa'i 'char tshul]. B. The Practice of Vision with the Sky and with the Sunlight
Second, with reference to the practices in detail, there are two divisions [[[bye-brag]] tu nyams su blang-ba Ia gnyis te], namely, 1.
Purification practice in terms of the contemplation of the sky that is clear and visible (that is, sky practice) [[[snang]] gsa! nam-mkha'i ting-nge 'dzin Ia sbyang-ba] and
2.
Purification practice in terms of the contemplation of the lamp that represents inherent clear luminosity (that is, Thodgal) [rang gsa! sgron-ma'i ting-nge 'dzin Ia sbyang-ba].
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The Practice of Ozogchen 1n the Zhang-Zhung Trad1t1on of Tibet
B1. Sky Practice
Within the first division, there are four considerations: 1.
2.
Practicing in any place [[[gnas]] gang du nyams su blang-ba], Practicing on the occasions that are the times [dus nam gyi tshe nyams su blang-ba],
3. 4.
Practicing by whatever methods [tshul ji-ltar nyams su blang-ba], and The modes for the arising of the Clear Light as experiences and as visions [[[nyams]] snang 'od-gsal gyi 'cher tshul].
B1.1. The Places for Practice
With reference to the first consideration, there are the places of practice [[[gnas]]], B1.2. The Times for Practice
Second,there are the times for practicing [dus], B1.3. The Method of Practice
Third, there is the method of meditation [[[sgom]] tshul], and B1.4. The Arising of Phenomena
Fourth, there are the modes of the arising (of visions) [[['char tshul]]]. B2. The Practice with Sunlight
Second, within the practice of contemplation of the lamp of inherent clarity [rang gsa! sgron-ma'i ting-nge 'dzin nyams su blang-ba Ia bzhi ste], there are four considerations, namely, 1.
2. 3. 4.
The places where to practice [[[gnas]] gang du nyams su blang-ba], The times for the occasions of practicing [dus nam gyi tshe nyans su blang-ba], Practicing in terms of whatever methods [tshul ji-ltar nyams su blang-ba], and Because one has practiced in that way, there are the modes for the arising of the virtuous qualities [de !tar nyams su blangs-pas yon tan 'char tshul-lo].
B2.1. The Places of Practice
First, the places of practice [[[gnas]]] B2.2. The Times for Practice
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133
Second, the time for practice [dus] B2.3. The Methods of Practice
Third, as for the methods, with regard to that (method of practice), there exist three further considerations: B2.3a. The Positions of the Body
First, with regard to the essential points of the body [Ius gnad], there are the assuming of the five essential points (or positions) of the body that will suddenly produce the Clear Light (that is to say, the Thodgal visions). [dang-po Ius gnad Ia 'od-gsal glo-bur bskyed-pa'i/ Ius gnad lnga bca' ste]. With reference to that, there are five (postures for the practice), namely, 1.
The posture of the dignified lion [seng-ge 'gying stabs],
2.
The method of the reclining elephant [glang-po-che'i brkyang thabs],
3.
The method of the crouching ascetic (shramana) [dge-sbyor gi tsog-pu tshul]
4.
The method of the waddling goose [ngang-mo'i zur 'gros], and
5.
The method of the crystal antelope climbing a rock [she! gyi rwa pho brag Ia 'dzeg-pa'i tshul].
B2.3a.l. The Position of the Dignified Lion
[sen-ge'i 'gying stabs
tshul] B2.3a.2. The Position of the Reclining Elephant
[glang-po-che'i
brkyang thabs tshul] B2.3a.3. The Position of the Crouching Ascetic [dge-sbyor gyi tsog
pu tshul] B2.3a.4. The Position of the Waddling Goose [ngang-mo'i zur 'gros
tshul] B2.3a.5. The Position of the Crystal Antelope [she! gyi rwa-pho brag
Ia 'dzeg-pa'i tshul] B2.3b. The Five Gazes 1.
The Gaze of the Dharmakaya [bon-sku lta-stangs],
2.
The The The The
3. 4.
5.
Gaze Gaze Gaze Gaze
of of of of
the Sambhogakaya [rdzogs-sku'i lta-stangs], the Nirmanakaya [sprul-sku'i lta-stangs], Skilful Means [[[thabs]] kyi lta-stangs] , and Discriminating Wisdom [[[shes-rab]] kyi lta-stangs].
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The Practice of Dzogchen 1n the Zhang-Zhung Trad1t1on of Tibet
B2.3c. Training in the Practice
With respect to the third further consideration, this training represents the essential point of the mind [gsum-pa Ia gcun-pa sems kyi gnad Ia]. B2.4. The Arising of Visions
Third, with regard to the mode of arising (of the visions) [gsum-pa 'char tshul la]: IIIC. Special Methods for Developing the Vision Practice [bogs
'don-pa] Third, in terms of development by way of the instructions on the special essential points [gsum-pa khyad-par gnad kyi gdams-pas bogs 'don-pa Ia gsum te], there are three considerations, namely, 1.
2. 3.
Development by means of the essential points for the Path of Method [[[thabs lam]] gnad gyis bogs 'don-pa], Development by means of the purification of the vital winds and the mind [[[rlung]] sems kyi sbyong-bas bogs 'don-pa], and Development by means of the instructions concerning the visions at night [[[mtshan]] snang gi gdams-pas bogs 'don-pa].
Cl. Visions and the Appropriate Gazes C2. Purification of the Vital Winds and the Mind
Second, in terms of the yoga of (the vital winds and) the mind, there exist three considerations [gnyis-pa sems kyi sbyor-ba Ia gsum ste], namely, 1. 2.
3.
The disposition or mode of abiding for the psychic channels, the vital winds, and the bindus [[[rtsa rlung]] thig-le'i gnas tshul], The reasons why it is necessary to purify them [de Ia sbyang dgos pa'i rgyu-mtshan], and The methods for purifying them in whatever way [ji !tar sbyong ba'i tshul-lo]
C2.3. The Methods of Purification
Third, with respect to the methods of purification, there exist three (kinds of breathing), [gsum-pa sbyong-tshul la gsum ste]:
Outl1nes of the Contents of the Texts 1.
\as
Purification in terms of gentle breathing ['jam rlung Ia sbyang ba],
2.
Control in terms of rough breathing [rtsub rlung Ia gcun-pa], and
3.
Stabilization in terms of natural breathing [rang rlung Ia brtan-par bya].
C2.3a. Gentle Breathing
Within the first consideration (gentle breathing), there are three aspects: 1.
The essential point of the body [Ius gnad],
2.
The essential point of the functional mind [yid gnad], and
3.
The essential point of the breathing [[[rlung]] gnad].
C2.3b. Rough Breathing
With regard to the second (the rough breating), there are two considerations: 1.
Meditating in whatever manner [ci !tar bsgom-pa] and
2.
The modes for the arising of experiences [[[nyams-myong]] 'char tshul]
Third, in terms of the instructions for the visions in the night time, there exist three considerations, [gsum-pa mtshan snang gi gdams Ia gsum ste]: 1.
The integrating of sleep with the Clear Light ['od-gsal gnyid dang bsre-ba],
2.
The modes for the arising of both the defects and the virtuous
3.
Apprehending the essential point which is fixating on the A [gnad
qualities from that [de yi skyon yon 'char tshul], and zung A Ia gtad-pa'o] Colophon
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The Pract1ce of Ozogchen in the Zhang Zhung Trad1t1on of T1bet
The Explanation of the View The first of the four supplementary texts found in Book Three, "The Explanation of the View," represents a direct introduction (ngo-sprad pa) to the individual's Base (gzhi) or Primordial State, which is the Nature of Mind (sems-nyid). In Dzogchen, a clear distinction is made between mind (sems), on the one hand, the ordinary thought process (blo), and the Nature of Mind, on the other hand, which is beyond the thought process, yet the matrix for it. "Seeing nakedly" (gcer mthong) means that one's awareness (rig-pa) is unobscured by perceptions, discursive thoughts, and conceptions. However, the individual is not unconscious, but totally and globally aware, being in the condition of the mirror. Here there are three sections or divisions: 1.
The direct introduction to the Primordial Base, the Nature of Mind, where this is pointed out to the practitioner by the Lama,
2.
The direct introduction by way of certain special activities, and
3.
The extensive explanation regarding liberation and delusion.
The first section directly introduces one to the three aspects of the Nature of Mind, as well as their unity, namely, 1.
The Mother (rna), which is the Kunzhi (kun-gzhi), "the basis of everything,"
2.
The Son (bu), which is Rigpa, or intrinsic awareness,
3.
The Energy (rtsal), which is the pure potentiality for all possible
4.
Their unity or inseparability (dbyer-med).
manifestations, and
The Mother Kunzhi, characterized as the basis of everything, is the Essence (ngo-bo), that is to say, the state of Shunyata, and this is equated with the Dharmakaya. This Kunzhi is distinguished from and should not be confused with the Kunzhi Namshe (kun-gzhi rnam-shes, Skt. alaya-vijnana), which is a type of consciousness. Consciousness (rnam-shes) represents awareness (rig-pa) when it is mixed up with and limited by mind, or mental processes. The Kunzhi is beyond mind and consciousness, but provides the space and matrix for their manifestation. In the text, the Mother is characterized by eight possible designations. The Son Rigpa, is characterized as luminous
Outl1r1es of the Contents of the Texts
