The Dawn of Awareness: The Practice Manual for the Special Preliminaries of Dzogchen [Volume 2]

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The Dawn of Awareness fl'he Practice Manual for the Special Preliminaries ofDzogchen

The Dawn of Awareness The Practice Manual for the Special Preliminaries of Dzogchen By Jean-Luc Achard

The Dawn of Awareness The Practice Manual for the Special Preliminaries of Dzogchen Zhangzhung Nyengyii. Studies, volume II, 2006. The contents of this book are copyright© Jean-Luc Achard, 2006. First edition 2006. No part of this booklet may be reproduced in any way or by any means without the prior consent of the author.

The objective of the Zhangzhung Nyengyrl Studies is to provide translations into English language of the Zhangzhung Nyengyrl Project elaborated in French, as a part of the Dzogchen Training conducted in the Khyung-mkhar Association, under the spiritual guidance of Ven. Lopon Tenzin Namdak Rinpoche.

Naldjor - Institute for Movement and Tibetan Yoga promotes the study

and practice of the ancient and authentic Dzogchen teachings. The transmission of the Dzogchen Zhang Zhung Nyengyrl has been handed down in an unbroken lineage of realized masters. One of its most important texts, the Zerbu (gZer bu nyer gcig gi gzhung) states that when these essential instructions and transmissions were first recorded at the behest of Tapihritsa they were set down by Gyerpung Nangzher LOpo in letters of turquoise on white paper or birch bark like conch shells. It is our intention to follow this tradition by providing study and practice materials of high quality, in order to sustain study and practice, both individually and collectively with other practitioners. Thus may we live up to fulfill the direct transmission received through our master Lopon Tenzin Namdak Rinpoche. If You wish to order and receive further information about the activities and publications of Naldjoror if You want to contribute to further publications, please write to Cristina Figueiredo under email: [email protected].

Contents

5

Table of Contents Acknowledgements

9

chapter 1-IDtroductlon 1. The three ways of teaching Dzogchen 2. The four ordinary preliminaries 2-l. The precious human body 2-2. Reflection on impermanence 2-3. The unsatisfactory nature of Samsara 2-4. Karmic retributions

10 10

13 14 17 17 19

3. The Ten Vows

20

4. The nine ez:traordlnary prellmlnarles 4-l. Practicing self-initiation 4-1-1. The key point of the body 4-1-2. The key point of breath 4-1-3. The actual meditation 4-2. Meditation on impermanence 4-2-l. The key point of the body 4-2-2. The general meditation 4-2-3. The meditation in nine points 4-3. Practice of Confession 4-3- 1. General considerations 4-3-2. The main visualization 4-4./}enerating the Mind of Perfect Purity 4-5. Taking Refuge 4-5-1. The key point of the body 4-5-2. The main visualization 4-6. Offering of the Mandala 4-7. The purification of obscurations 4-8. The offering of the body 4-9. The prayer to the Lineage 4-10. The order of the practices 4-11. The signs of success

21 22 23 23 24 25 25 25 26 28 28 28 31 31 31 32 32 34 36 37 38 38

Chapter D - The Practice with attributes 1. Preliminary steps to the actual practice In retreat 2. Concentration on the white A

40 40 41

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The Dawn of Awareness

2-1. The key point of the body 2-2. The key point of the gaze 2-3. The key point of mind 2-4. Supplementary key points 3. Concentration on sounds 4. The arising of signs 4-1. The inner signs 4-2. The outer signs 5. Further instructions on how to impart teachings

Chapter ill - The Practices of Disjunctions 1. Outer Disjunctions 1-1. Preliminary reflection 1-2. Actual meditation 1-2-1. The Disjunction of the body 1-2-2. The Disjunction of speech 1-2-3. The Disjunction of mind 1-3. The purpose of these Disjunctions 2. Inner Disjunctions 2- 1. The abridged presentation 2-2. The extended explanation 2-2-l. The preliminaries 2-2-2. The main practice [1). The three absorptions [2). The purification of the six destinies [2-1). First week: purification of the hell realms [2-2). Second week: purification of the realm of the hungry ghosts [2-3). Third week: purification of the animal realm [2-4). Fourth week: purification of the human realm [2-5). Fifth week: purification of the demi-gods realm [2-6). Sixth week: purification of the gods realm [2-7). Seventh week: purification of the Bardo states 2-2-3. The signs of purification Chapter IV - The Training of the Three Doors 1. The Training of the Body 1- 1. The key point of the body 1-2. The key point of the eyes 1-3. The key point of the mind

42 42 43 43 44 45 45 46 47

48 48 48 49 49 49 50 50 52 52 53 53 55 55 55 56 59 62 65 69 72 75 78

81 81 81 81 82

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Contents

2. The Training of Speech 2-1. The twofold sealing 2-1-1. Sealing outer manifestations 2-1-2. Sealing the inner aggregates 2-1-3. The arising of signs 2-2. The twofold dynamic training 2-2-1. Training on outer manifestations 2-2-2. Training on the Inner aggregates 2-2-3. The arising of signs 2-3. Searching for suppleness 2-4. Entering the Path 2-5. The purpose of this training

82 82 82 83 83 84 84 84 84 85 85 86

3. The Training of Mind

86

Chapter V - The Practice without attributes 1. The induction of natural ease 1-1. The proper induction of the natural ease 1-1- 1. Inducing the natural ease of the body 1-1-2. Inducing the natural ease of speech 1-1-3. Inducing the natural ease of the mind 1-2. The cultivation of the natural state 1-2-1. The key point of the body 1-2-2. The key point of the gaze 1-2-3. The key point of the mind 1-2-4. The commitment to preserve 2. The actual entrance into the natural state 2-1. The entrance into the natural state 2-1- 1. The gaze of the Peaceful deities 2-1-2. The gaze of the Yungdrung Sempas 2-1-3. The gaze of the Wrathful deities 2-2. The arising of experiences

88 88 88 88 89 89 90 90 91 91 92 93 93 93 94 94 95

Chapter VI- The Direct Confrontation with the Nature ofMind 1. What is to be realized? 2. The means leading to realization 3. The ensuing practice 3-1. What Is to be experienced ? 3-2. The posture 3-3. The corrections 3-4. The visualization 3-5. The experience of Awareness

96 96 97 98 98 99 99 99 100

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The Dawn of Awareness

Chapter VU - A Timetable for a Retreat of Special Prellminarles as elaborated by Lopon Tenzin Namdak Rinpoche 102 1. A Synopsis of the special preliminaries of Dzogchen 2. A Timetable for the practice of the Rushens and the Training of the Three Doors

Appendix I - The Experience of the Three Bodies and the Kborde Rushen Practice according to the Golden Needle Tantra of Bonzhik Yungdrung Lingpa 1. The Practice of the three Rushen

102 103

106

1- 1. The Rush en of the Body 1-2. The Rushen of Speech 1-3. The Rushen of Mind 2. The Nature of the Three Bodies 2-1. The direct introduction to the Absolute Body 2-2. The direct introduction to the Perfection Body 2-3. The direct introduction to the Emanation Body

107 107 107 108 108 108 109 109

Appendix D -The Practice of the Sound of Awareness 1. The practice proper 2. The training method 3. The purpose of the practice

110 110 111 112

Appendix m - The actual practice of the Three Samidhis for the purification of the six Destinies

113

Glossary of selected technical terms

119

Bibliography

126

Acknowledgements

9

Acknowledgements This book was conceived as a companion to Lopon Tenzin Namdak Rtnpoche's Heart Drops of Dharmakaya, especially with the aim to provide some guidellnes on how to perform the practice of the preliminartes - be they outer, inner or secret. It is mostly centered on the preliminaries as described in the Zhangzhung Nyengyil and in The Instructions of Dru Gyelwa Yungdrung. However, some of the special preliminaries are not explained in these collections. Therefore, I had recourse to Shardza Rinpoche's teachings to explain them. Both Yongdzin Lopon Tenzin Namdak and Menri Lopon Trinley Nyima Rinpoches have greatly contributed through their teachings to the existence of this volume. Without their faithful transmissions, the book would never have been issued. Similarly, for their generous and Invaluable help in correcting and improving the contents of this second volume of the Zhangzhung Nyengyil Studies series, I would like to thank Marianne Ginalski and Michael Hunt of the Tapihritsa and Tsewang Rigdzin Translation Committees who dedicated much of their time to this project with great care and attention. Without their constant support, the book would simply never have seen the light. Special acknowledgements are also due to Miss Barbara Bradshaw of the Yeru Ling Center and to Mr Bob Campbell for their generous suggestions on the ultimate drafts of this book. Their help and corrections have been greatly appreciated. I would also like to thank all the members of the Dzogchen Training Group of the Dzogchen Samten Ling center in France for their continuous support in these publishing projects. This also includes the friends of the European and North American group of students of Yongdzin Rinpoche and Menri Lopon Rinpoche: Pamela J. Yuen, Yungdrung Wangden-Kreuzer and Gerrit Huber. Last but not least. I would like to send my heartfelt thanks to our publisher. Gerd Manusch, for his constant concern with the quality of the books produced by the Naldjor Institute and for his respect of the tradition in printing books on conch-like paper and blue ink. Thatsen Mutsuk Marro, Jean-Luc Achard Khyung-mkhar 2006.

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The Dawn of Awareness

Chapter I - Introduction 1. Three ways of teaching Dzogchen

In general, Dzogchen teachings can be given according to three kinds of transmissions or traditions (lugs) - the tradition of the King (rgyal po'i lugs). the tradition of the Minister (blon po'i lugs). and the tradition of the Brahmin (bram ze lugs)-. each having its own way of revealing instructions. In the tradition of the King, the explanations are given in a very detailed manner, and the lexicon used is explained at length. 1 However, it lacks precepts which condense the meaning (don drill in a clear and concise way. In the tradition of the Minister, teachings are given in a more logical approach and one gets closer to the real principle of Dzogchen. However. here again, this principle cannot be directly revealed in an easy way. In the tradition of the Brahmin, which we will be following here. the instructions and guidance are given in a very precise way and profound oral precepts are given without depending on long discourses. Rather, instructions are given so that the real principle can be seen in its utter nakedness, as if Buddhahood itself was directly given to us hand to hand 2 . There are however other ways of introducing the instructions of the Great Perfection. For instance, in the Magical Treasury of

2

This means that for beginners, teachings given In this way help clarifying the actual meaning of the technical and philosophical terms used In Dzogchen context. Information regarding these three traditions of teachings can be found in the tenth chapter of the Tantra of the Single Eternal Quintessence (g. Yung drung snying po nyag gcig gi rgyudl which explains why they are designated in this way.

Introduction

11

the Sky (Nam mkha' 'phrul m.dzod) 3 , Dzogchen teachings are

said to be of three kinds: 1. the Great Perfection which transcends deviations (gol sa La zla ba'i rdzogs pa chen po), 2. the Great Perfection which uses deviations as precepts (gol sa man ngag tu bsgrub pa'i rdzogs pa chen po) and 3. the Great Perfection which directly cuts through deviations (gol sa shugs la chod pa'i rdzogs pa chen po) 4 • The Great Perfection which transcends deviations considers the eight lower Vehicles as objects to be rejected (spang bya) and as deviations (gol sa) proper. In the teachings which fit with this approach, Dzogchen is posited as being the only viable Path to Enlightenment, thus going against the basic principle of equanimity of Awareness (rig pa). and therefore contradicting the authentic experience of the Natural State itself. In fact, as it is stated in the Yetri Th.asel (Ye khri mtha' sel). the eight lower Vehicles lead practitioners to liberation in the very condition of the Natural State and should in no way be identified as deviations. As teachings transmitted by enlightened beings and in particular by Tonpa Shenrab, there cannot be any deviation in the eight lower Vehicles. otherwise the Buddha would have taught false subjects, a point incompatible with his utterly pure Nature. In the Yetri Thasel, it is clearly stated that these teachings should not be considered as partial teachings since they arise in an unceasing mode of natural display. Consequently, qualified adepts should not reject these lower teachings as wrong teachings: they should 3

The Namkha Trilldzo is one of the most Important Dzogchen cycles of the Bonpo tradition. It was elaborated by Drenpa Namkha In the srn century and handed over to his son Tsewang Rlgdzln who kept It hidden for four centuries. Then. tn the 12m century. Tsewang Rlgdzin transmitted It orally to Tulku Lungbon Lhanyen who gave It Its final written form. The teachings contained In this cycle are essentially exposed In a logical way. being based on the traditional threefold logical frame of refutation of someone's critics of one's tradition (dgag). establishment of one's position (bzhag) and rejections to critics of one's position (spang). As there cannot be any mistake In Dzogchen teachings, these approaches are theoretical ones. the only authentic one being the last of the three.

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The Dawn of Awareness

be free of conceptual partialities and entirely liberated from philosophical grasping. 5 In the Great Perfection using deviations as precepts, the teachings are bounded by their own lexicon and by extensive explanations which sometimes contradict each other, inconsiderately stressing Clarity (gsal ba) or Emptiness (stong pa), etc. This manner of exposition does not actually fit with the precision of the authentic Dzogchen teachings. In the Great Perfection teachings which directly cut through deviations. instructions are given in a straightforward way, showing the naked Nature of Mind without effort. This system confronts the individual with the transparent state of NonAction (byar med kyi gshis zang thal) which abides spontaneously in its immutable Nature throughout the three times. There is still another threefold way of presenting Dzogchen instructions: l. the method of guidance instructions (khrid kyi lugs); 2. the method of direct confrontations (ngo sprod kyi lugs); and 3. the method of guiding an erring host to a safer place (mgron po la brgal ba la tshangs sprugs du gdab pa). In this threefold set of approaches, the differences do not only lie in the manner in which the teachings are explained but also lie in the kind of teachings which are given. The first method actually guides the disciples step by step in a very regular and stable manner, each aspect of the teaching being described at length. together with its actual way of performance. In this manner, no doubts on the purpose and the technical aspect of the practice are left unclear. The method of direct confrontations is mainly focused on the practices of Cutting through Rigidity (khregs chod) and Passing over the Crest (thod rgal) which are mostly aimed at advanced practitioners who have a thorough 5

This does not mean that all Bon teachings should be considered as being of the same level. They should all be respected as Tonpa Shenrab"s teachings and respectively discriminated according to their View, Meditation, Conduct and Fruit. On this subject, see Lopon Tenzln Namdak, Primordial Wisdom in the Continuity of the Mother; passim.

Introduction

13

knowledge of the Path itself. Finally, the last kind of approach is rnostly focused on oral instructions linked to the various Bardo states. In this book, the teachings concerned with the special preliminaries will be given according to the first approach which in its entire form- dealing with the main practice (dngos gzhO and concluding practices - actually embraces the two others. The preliminaries (sngon 'gro) described in this book are said to come ( 'gro) before (sngon) the main practice and are thus designated accordingly. Their purpose is threefold: 1. to purify all obscurations accumulated since beginningless time, 2. to prepare the practitioner to become a suitable vessel for the profound instructions on the main practice, and 3. to help in realizing quickly (myur du) the authentic principle of the Natural State. The actual practice of these Dzogchen special preliminaries is twofold: first come the Separations of Samsara and Nirvana ( 'khor 'das ru shan dbye ba) which prevent the three doors from regressing into samsaric modes of existence: and second comes the training of body, speech and mind in order to reverse the attachments to objects, body and mind. The way to perform these preliminaries is described in detail in the following chapters, after a basic introduction to the ordinary and extraordinary preliminaries.

2. The four ordinary preUm.inarles6 In this set of practices, four kinds of preliminary meditations have to be performed: 1. the reflection on the preciousness of the human body (mi lus rin po che); 2. the reflection on impermanence (mi rtag pa) of things and beings: 3. the reflection on 6

For this section. I summarize some of Lopi'm Tenzin Namdak Rinpoche's teachings given In the context of the Dzogchen Training Program in France and Nepal in 1994 and 1998-99 respectively.

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The Dawn of Awareness

the unsatisfactory nature of Samsara ('khor ba): and 4. the reflection on karmic (las) retributions. These meditations are the actual "entrance door" (Jug pa'i sgo) to any real spiritual practice in the Bonpo tradition. They are practiced on a daily basis and can also be performed during a specific preliminary retreat. Before meditating on them, one should first develop the Mind of Perfect Purity (byang chub sems), then practice Guru-Yoga and remain in the state of unification of one's mind and that of the Master. This non-dual state lived-through in the Guru-Yoga is the actual experience of Emptiness which should underlie all meditations. 7

2-1. The precious human body The preciousness of the human body is beyond any value. Obtaining such a body is so rare that one should not waste a single minute to enter the real practice of the Path. In order to imprint this in one's continuum, as soon as one wakes up in the morning, one should reflect on this value and realize that it is very difficult to obtain such a human rebirth. The preciousness of the human body is linked to a set of eighteen points divided into two series: the eight freedoms (dal ba brgyad) and the ten riches ('byor ba bcu). The eight freedoms are: 1. not being born in hell; 2. not being born among pretas: 3. not being born among animals: 4. not being born as a god of long life, who spends his lifetime in idleness, only preoccupied by the satisfaction of his sensual desires:

Raising the altruistic Mind of Perfect Purity at the beginning of the meditation session. remaining In the experience of Emptiness during the meditation proper and dedicating the merits at the end of the session are the "skeleton" of a proper meditation practice. These three phases are collectively known as the Three Excellences (dam pa gsum). Their constant application - whatever practice one is doing - Is of utmost Importance and should never be undermined.

Introduction

15

5. not being born among barbartans living in uncivilized frontier regions: 6. not being born with wrong views: 7. not being born at a time and place when and where there is no Buddha; and 8. not being born as an idiot, unable to speak and think correctly. The ten riches are divided into two sets: a first series of five rtches or circumstances depend on oneself (rang 'byor lnga) and a second series of five further riches depend on others (gzhan 'byor lnga). The five circumstances depending on oneself are: 1. having obtained a human rebirth; 2. being reborn in a land where Bon teachings are still being practiced and taught; 8 3. having perfect physical, sensory and mental faculties: 4. having a perfect conduct avoiding perverted ways of living: and 5. having complete faith in the four Sources of Refuge. 9 The five circumstances depending on others are: 6. a fully enlightened Buddha has appeared; 10 7. he has taught Bon teachings fully: 8. his teachings have remained till now and are still being taught; 9. qualified Bonpo practitioners are still following them: and 10. benevolent Masters still teach Bon and spread its teachings for the sake of all beings.

8

9

10

Traditionally. this point is envisioned as a "central" country, as opposed to wild frontier lands where barbartans live. The four Sources of Refuge are the Master (bla ma), the Buddha TOnpa Shenrab. the Bon teachings and the community of Shens (practitioners). This Is the case with the coming of Lord Tonpa Shenrab in the world.

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The Dawn of Awareness

One should reflect on the fact that one has obtained a free human body, not being born under the rule of someone else. This human freedom is such that no existence in the other destinies can match it. However, even though many human beings are born, only a few of them are actually following the authentic Path of Bon. Our condition is thus superior insofar as one has the possibility to practice the teachings in rather good conditions. The circumstances depending on others are also very important since one would not be able to practice Bon in a country ruled by a communist or islamic regime. In fact, such ideologies have eradicated Bon in Central Asia at different times in history and Buddhism had to face a similar fate in the same region, as well as in India, Tibet, etc. One should also appreciate one's own situation by comparing it with that of ill persons who cannot practice properly, or those who unfortunately have sensory defects, who live under the rule of tyrants, etc. One should be aware of all the advantages one has and that the opportunity to use this human rebirth in an altruistic way and for one's own benefit is more than scarce. From a general perspective, the obtaining of a human rebirth is a result of positive actions accomplished in previous lives. But this very life can also be the result of a regression from higher states of existence. 11 However, the human body endowed with perfect senses, good health, etc., is the product of activities performed during previous births. Our present connection to Bon is also adding to our positive karma. Reflecting in this way, one should realize that indulging in mundane activities is a dramatic waste of time which will enslave us to conditioned existences where suffering prevails. Becoming aware of this is the first step on the path leading to ultimate Freedom.

11

One may have had a god rebirth In one's previous life. One's positive karmic share growing thinner and thinner. one may be going down In the six destinies and the next rebirth may be among the three lower states of existence.

Introduction

17

2-2. Reflection on impermanence This theme is abundantly discussed in Dru Gyelwa Yungdrung's instructions which we shall see below in the section on extraordinary preliminaries. Here one should meditate on the limited lifetime one has and on its transitory nature. One's lifetime is already limited in a more or less imminent future. Its limitation and the nature of one's life mostly depend on the activities one has indulged in during previous lifetimes as well as during the present one. Time passes by without any instant of pause and this applies to everything. Each passing moment draws us closer to the time of death when one will have to face the various after-death states. Some tantric cycles contain long-life practices which actually involve very complex meditations and visualizations. Some also involve producing special pills and substances, etc. Such practices demand terribly long retreats and a total dedication to their performance, with regular ritual and meditative sessions. etc. As Lopon Rinpoche repeatedly said, these techniques may indeed bring about the expected longer lifetime, but they demand a perfect yogic zeal in order to reach such a result. Reflecting on impermanence mostly means becoming aware of the fact that months and years pass by in meaningless activities and are irreparably lost forever. We do not know how many years, months or weeks are ahead of us to involve oneself in any actual spiritual practice, before being confronted with the Bardo states. If one is unable to integrate the principles and practices of the Great Perfection in this life, one should prepare oneself for the after-death states and to face the retributions of one's karma. In this case, the main thing to do in this life would be to prepare oneself for the next one by accumulating virtues and by avoiding at all cost any bad actions, obscurations, etc.

2-3. The unsatisfactory nature of Samsara Life in Samsara is experienced as being fundamentally painful and daily events are seen as a source of more misery. Basically.

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there are six kinds of destinies through which beings wander from one birth to another within the Desire Realm: 1. the destiny of gods (lha) who live in opulence and have heedless behaviors; 2. the destiny of demi-gods (lha ma yin), jealous beings who are constantly defeated during fights with the gods; 3. the destiny of human beings (mi, which is the best for reaching Buddhahood) in which beings endure the sufferings associated with birth, old age, illness and death; 4. the destiny of animals (byol song) which are used as beasts of burden or are eaten; 5. the destiny of hungry ghosts or pretas (yi dwags), phantomlike beings whose distorted karmic vision prevents them from seeing things as they are 12 ; 6. the destiny of denizens of hell (dmyal ba) in which beings endure endless sufferings spread over countless kalpas. Passing from one destiny to the other or remaining in a given destiny entirely depends on the nature of one's actions. The circulation within these destinies is thus compared to a watermill: sometimes one is elevated to higher rebirths in the superior destinies such as gods, men, etc., while at other times one tumbles down to the lower rebirths of animals, pretas, etc. The common element in all these destinies is that of suffering associated with any conditioned existence within Samsara. Suffering may obviously vary greatly from one rebirth to another but it is always present. So having these representations in mind, one should reflect on the fact that there exists no definitive happiness in Samsara nor any place in such a dualistic state of existence where one can find a non-regressive happiness. Higher rebirths among the gods with nearly eternal lives may indeed seem enviable to those suffering in the lower destinies such as hells but the delights of the gods are temporary ones and can not in any way be the source of ultimate happiness or joy. The only Path leading to such a goal is that shown by Tonpa Shenrab in his teachings on Sutras, Tantras and Dzogchen. 12

For example. when thirsty. they see water as pus or polson. etc. These pretas are depleted as beings with a very tiny mouth and a huge belly.

Introduction

19

2-4. Karmic retributions one's course within the cyclic existence of the six destinies is mostly dictated by the nature of one's actions and by the karmic causes one creates at each passing moment. All our thoughts, actions. etc .. produce karmic causes whose fruit or ripening is inevitable. The nature of this fruit logically depends on the karmic causes themselves, good ones leading to good results and bad ones leading to dramatic karmic retributions. One should reflect on the fact that indulging in the five poisons will only result in accumulating bad karma and creating bad circumstances for this life and the following ones. So one should avoid these poisons and instead develop an altruistic behavior based on compassion, generosity, humility, etc. In this way, one's thoughts and actions will be formatted by this positive way of being and the resulting karma will be positive. One cannot be assured that in a remote past life, one has not committed terrible actions whose result will ripen in this life or in the next ones. The incertitude is similar for good actions committed in such a past life but some of the results of good actions performed now will surely ripen in this very life. In fact, the burden of one's karmic share constantly lies on one's shoulder and each action performed only makes it heavier. It would therefore be better if it were heavier with positive acts than with negative karma. These four meditations can be practiced between formal contemplative sessions or at the beginning of any meditation. Technically, one should sit in the fivefold posture, then proceed With the nine purification breathings, 13 develop the enlightened attitude and then pursue the practice by the actual themes described above. At the end of each session, one should complete the practice by the dedication of merits.

13

Described below in section 4-l-2.

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The Dawn of Awareness

3. The Ten Vows The teachings concerned with the ten vows are basically the practice of the ten virtues (dge ba bcu sgrub pa) and the avoidance of the ten non-virtues (midge ba bcu spang ba). These vows are divided into actions pertaining to the body, to speech and to the mind. In this respect, the practice of the ten virtues comprises three kinds of good actions accomplished with the body, four kinds of good actions performed with speech and three with the mind. a. The three actions of the body - avoiding killing or taking any kind of life; - avoiding stealing or taking what has not been given; and - avoiding improper sexual practices; 14

-

avoiding avoiding avoiding avoiding

b. The four actions of speech lying or not telling the truth; rash language; slander or calumny; and idle talk and gossip.

c. The three actions of mind - avoiding covetous thoughts; - avoiding malicious thoughts; and - avoiding wrong views. The ten non-virtues which must be avoided by qualified practitioners are: l. killing; 2. stealing; 3. having impure conduct; 4. lying: 5. cursing; 6. slandering: 7. gossiping; 8. coveting: 9. having ill intentions: and 10. indulging in wrong views. The constant practice of the ten virtues should be the skeleton of all one's life. not only when sitting in meditation. These virtues are the core of the authentic Path and should be taken to heart by serious practitioners, be they beginners or yogis involved in advanced practices. People who involve 14

This includes homosexuality, pedophilia, zoophily, necrophilia, etc.

Introduction

21

themselves in the ten non-virtues and who only pretend to be on the Path of any spiritual practice should be avoided.

4. The nine extraordinary preliminaries The practice of these nine extraordinary preliminaries is common to Sutras, Tantras and Dzogchen. Some western students have voiced the opinion that no such preliminaries existed in ancient Yungdrung Bon and more generally in Dzogchen teachings. 15 This is in total contradiction with the actual existence of texts dealing with this subject in ancient collections such as the Sealed Instructions of Dru Gyelwa Yungdrung, i.e., the technical manual of the practice of the Zhangzhung Nyengyii.. It is therefore important that qualified students follow the advice and teachings of qualified Masters and that they constantly question the validity of subjective opinions extolled by non-qualified translators. pretending-to-be masters, and other obstructors of the same vein. These preliminaries are all centered upon the Guru-Yoga, a practice which is often styled as the very life (srog) of the spiritual path itself. So the practice of these preliminaries is of utmost importance for laying the correct bases on which the main practice of Dzogchen will take root. Without these, one's meditation would be similar to trying to build a formidable castle or citadel on sand: nothing stable would come out of this. In our lineage these preliminaries have to be performed 100. 000 times each. As there are nine preliminary sections, this makes a total of 900.000. There is a tradition of performing them during a specific retreat lasting 49 or 100 intensive days. After such a retreat, the preliminaries are still performed daily, even at advanced stages of Dzogchen practice. We shall follow here the instructions of Dru Gyelwa Yungdrung and the oral commentaries by Lopon Tenzin Namdak Rinpoche given on several occasions in the West and in Nepal. 15

One of them went as far as saying that these preliminaries were copied on a Kagyupa curs us In order to fit the minds of western students. Since most of the works of our lineage are In cursive script (dbu med), It Is certain that the Incapacity of this Individual to read this script must have dictated such a wrong view. Otherwise. it's simply Ignorance.

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The Dawn of Awareness

4-1. Practicing self-Initiation 16 To perform this practice of self-initiation, you should remain in a remote place since being isolated from the world and its activities helps in increasing one's virtues. Thus practicing in a hermitage liberates from the distractions caused by ordinary conceptions centered on mundane activities. There, you should develop faith, respect and devotion for the master qualified in terms of View and Contemplation. You should present him with a tsok offering and request from him the transmission of three things: initiations (dbang) in order to ripen your continuum, reading authorizations (lung) in order to receive the blessings of the lineage and guidance or instructions (khrid) in order to apply the principles of the practice contained in the initiation proper and the subsequent meditations one must put into practice. Following this traditional pattern of transmission, you should clear away all outer and inner obstacles, fulfill your spiritual wishes and put yourself under the protection of the supreme objects of Refuge. In actual practice, this means performing a preliminary form of the Guru-Yoga by receiving the Body, Speech and Mind transmissions of the master. As the description will be given in full in the gth preliminary of this section (the Prayer to the Lineage), we shall content ourselves here with a short description of the practice.

16

This section Is barely dealt with In Dru Gyelwa's text. Here I edit the teachings given by Lopiin Rinpoche on various occasions In France and during private transmissions.

Introduction

23

4-1-1. The key point of the body Sit in the fivefold posture 17 which should be maintained as follows: 1. sitting cross-legged in the lotus or half-lotus position; 2. placing the left hand above the right one below the level of the navel. palms facing up, with the two thumbs pressing the base of the ring fingers; 3. keeping the spine straight; 4. straightening up the shoulders and bending the chin slightly inwards; 5. looking along the line of (not at) the tip of the nose and keeping the mouth slightly open.

4-1-2. The key point of breath This key point refers to the technique known as the nine breathings which purify the stale air (rlung ro d.gu 'bud); it is to be performed as follows:

First set of three breathings First, remain in the fivefold posture with the left hand above the right. Then raise the left arm while pressing the base of the ring finger with the thumb. Close the left nostril with the ring finger of the left hand and breathe in through the right nostril only. Then close the right nostril with the ring finger of the left hand and breathe out through the left nostril. Repeat this three times. With each out-breath, imagine that all the obstacles associated with illnesses linked to winds (rlung) and the obscurations associated with the past are purified and expelled from the left nostril in the form of light blue air.

17

The symbolic meaning of the five points of this posture and their relationship to the five poisons and Wisdoms are explained below in Chapter II [§] 2-1.

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The Dawn of Awareness

Second set of three breathings Still in the same position, raise up the right arm while pressing the base of the ring finger with the thumb. Close the right nostril with the ring finger of the right hand and breathe in through the left nostril only. Then close the left nostril with the ring finger of the right hand and breathe out through the right nostril. This is repeated three times in all. Similarly, with each out-breath imagine that all obstacles associated with illnesses linked to bile (mkhris) and obscurations associated with the future are purified and expelled from the right nostril in the form of light pink air. Third set of three breathings Maintaining the fivefold position, breathe in and out three times through both nostrils simultaneously, leaving the hands in their equipoise gesture. With each out-breath, imagine that all illnesses associated with phlegm (bad kan) and obscurations linked to the present are purified and expelled from the top of the head in the form of grey smoke. 4-1-3. The actual meditation Visualize your master in the sky above, in the form of Shenlha Okar 18 and imagine that a red Ram letter appears in his heart. By sounding Ram 19 imagine that a powerful fire comes out of his heart, burning all your obscurations and bad karma. Then visualize a green Yam in his heart and imagine that a very strong wind rushes out to blow away all the burnt remains of your bad karma. Then visualize a blue Mam in his heart and imagine that a powerful flow of water gushes out of the Mam to wash away all possible karma, leaving your body as pure as a crystal and ready for receiving transmission.

18

19

One can perform the practice with Taplhritsa or Drenpa Namkha, etc .. although here In the context of the Zhangzhung Nyengyil practice explained by Dru Gyelwa, the visualization Is centered on Shenlha Okar. Usually "sounded" mentally (silently).

Introduction

25

Thereafter imagine that a white A appears on the forehead of the master, emitting rays of white light which enter your forehead, filling your whole body with a pure white light. Imagine that your physical karma is purified and that your have obtained the transmission of the Body (sku) of the master. Similarly, visualize a red Om in the throat of the master, emitting rays of red light which enter your throat and fill your whole body with red light. Imagine that your verbal karma is purified and that you have obtained the transmission of the Speech (gsung) of the master. Then visualize a blue Hum in the heart of the master, emitting rays of blue light which enter your heart, filling your body with blue light. Imagine that your mental karma is purified and that you have obtained the transmission of the Mind (thugs) of the master. Finally, imagine that the master dissolves into your heart: remain in the state of unification with him, clearly absorbed in the experience of non-differentiated Clarity and Emptiness. This practice of receiving the transmission through the three letters is the heart of the spiritual path. The experience of unification with the Mind of the master should underlie all the other practices.

4-2. Meditation on impermanence 4-2-1. The key point of the body The position of the body during this meditation is the same fivefold posture as described above. It is also possible to perform it by crouching like a sage (drang srong). the important thing being to concentrate the mind between the eyebrows.

4-2-2. The general meditation Reflect on the five following themes, which are key points for the general meditation on impermanence:

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The Dawn of Awareness

each and every composite thing or phenomena is impermanent; everything constantly changes; everything which is produced will eventually be destroyed; everything which has been united will be separated; and everything which is born will ultimately die. Reflecting in this way during repeated sessions of meditation and applying these principles of impermanence to all that one sees and grasps, one should realize it is a pity to take for real and permanent what has in reality no essence whatsoever. One should also reflect on the fact that since beginningless time. one has wandered in Samsara and that one is presently erring in conditioned states of existence. Without sincere regret for one's acts, one will only be confronted with suffering. It is therefore stupid to believe in one's permanence.

4-2-3. The meditation in nine points These are nine themes to which you should dedicate a separate or specific session of meditation. [1). Imagine yourself sitting on a marvelous throne within a powerful citadel surrounded by many cities. All around are excellent servants, riches, food, wealth, music, playful games, etc., illustrating your royal power. When the visualization is clear, imagine that the servants rebel against you, that your food and wealth are being taken away, that your relatives are killed and that all the cities around you are destroyed. You remain alone, abandoned and destitute. Meditate in this way for one session. [2). Then imagine being afflicted with a terrible and lethal illness. with the upper part of your body drying up while the lower part literally rots. The members of your family, one's friends and others are assembled around you, making rituals. divinations. etc. However, nothing can help and in the end your health keeps on deteriorating. Meditate in this way for one session.

Introduction

27

[3). Then reflect that the moment of your death has come, that you know you will die in the minutes to come and that there is no way to reverse the course of things. Thinking in this way. as many contradictory thoughts arise in your mind, you meditate for one session of practice. [4). Then think that the energy of the four elements of your body dissipates and that even if you still have attachments for this life, you cannot remain in this world any longer. Imagine that your senses become blurred, that you do not perceive anything anymore and that your consciousness is being ejected from one's body. Then imagine that the visions of the Bardo states arise as you leave your material body behind. Also imagine that all your possessions, wealth, etc., are distributed among your relatives. Then think that you are called by your master during the Bardo while your family members, friends, etc., all mourn your death. Meditate in this way for one session. [5). Then imagine that you are naked and empty handed, alone in a foreign country where you do not know where to go, erring without friends, etc. There is no place to stay to rest and you have nowhere to go. Many thoughts arise within your mind but you have actually nothing to do. Meditate in this way for one session. [6). Think of the beings you knew or heard of in the past and who are now dead. Reflect on the fact that their thoughts, their consciousness, their preoccupations must have been very similar to the ones you have right now and in this way meditate for one session. [7). Furthermore, meditate on impermanence by thinking about the joys and sorrows that befall beings in this world. Also reflect on the fact that everything constantly changes and alternates between opulence and poverty, friendship and enmity, good and bad, etc. [8). In addition, meditate on impermanence by thinking about the cosmic eras, the years, months and days which constantly pass one after the other in continuous temporal changes.

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The Dawn of Awareness

[9). Finally. meditate on impermanence by reflecting about the uncertainty regarding the place where you will die, the actual time of death, the circumstances that will bring it about. etc. However. if all this remains uncertain, the coming of death remains itself inevitable. When death comes, you are all alone and nothing can help you at that time to prevent such a dreadful event. You should meditate on impermanence by thinking that in the past none escaped death and that it is impossible not to die. The actual manner of meditating requires the unification or concentration of the three doors (body. speech and mind) and the dividing of the practice in formal sessions. At a certain stage, you will feel deeply disgusted with Sarnsara and the true meaning of impermanence will dawn in your continuum. All appearances and phenomena will artse as illusions and the bounds of attachment towards these will be severed.

4-3. Practice of confession 4-3-1. General considerations Confessing one's faults and bad actions is a very important technique for purifying one's karma and for preparing oneself to become a qualified vessel for all kinds of teachings In general and for Dzogchen in particular. One should train In this practice with much care and attention as it will bring swift results in the progress on the Path. As previously. sit in the fivefold posture and rest a few moments in this position, holding it without making it too tense or too loose. 4-3-2. The main visualization In the space before you, visualize the Masters and all the Blissful Ones (bder gshegs) in which one dissolves the Wisdom Beings (ye shes sems dpa 1. This means visualizing your master sitting on a throne and being surrounded by the Buddhas of the

Introduction

29

ten directions and the three times. Imagine that rays of light are emitted from your heart and that these rays exhort the actual Buddhas in their pure realms to descend before you and merge within the forms that one visualizes. 20 Then think that beings like yourself have wandered in sarnsara for a very long time, that they all suffer and that they are bound by their grasping to the self. Among the terrible actions you have most probably committed during your previous existences are the following: [1). The five inexpiable actions 1. 2. 3. 4. 5.

Hurting a Blissful One; creating schism in the community; killing an arhat; killing one's mother; and killing one's father. [2). The five nearly inexpiable actions

1. Stealing the wealth of the Master and the Community; 2. killing a Hero with Eternal Mind (g.yung dnmg sems dpa1 who abides on the stages of the Path; 3. raping a female realized one or a nun; 4. giving poison to someone who thinks one is a friend; and 5. destroying a stupa. [3). The four heavy sins 1. Breaking the vows of self-liberation; 2. breaking one's vows of Yungdrung Sempa; 3. breaking one's tantric vows; and 4. breaking one's promise;

20

In this context. first the visualization is made up of "Commitment Beings" (dam tshig sems dpal The actual Buddhas descending from their pure realms are the "Wisdom Beings" (ye shes sems dpa". or literally Spiritual Heroes of Wisdom). When they merge into one's visualization they become "Non-dual Spiritual Heroes accomplishing activities" (gnyis med las lcyi sems dpal The non-duality referred to here being that of the visualized Buddhas and master and the actual ones. This procedure is a standard one in Generation Stage practice and will be used recurrently here.

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The Dawn of Awareness

[4). The eight contrary actions 1. Depreciating the teachings of the Enlightened Ones and qualifying them with rude words; 2. praising contrary teachings whose nature is fundamentally sinful; 3. creating troubles for practitioners sincerely engaged on the Path and deriding their virtuous practices; 4. creating obstacles for some generous donor who wishes to help the community or individual practitioners; 5. rejecting the four Sources of Refuge; 6. avoiding being in the presence of qualified tantric Masters; 7. having the intention of changing Yidam; and 8. rejecting or ignoring the fervent disciples of one's master. [5). The ten non-virtues These have been listed above in the main section 3 of the present chapter. Confess all vices and bad actions that you have performed, exhorted other people to perform, rejoiced in, etc. Like all sentient beings, we are not conscious of what we have done during past lives and we have simply remained in a state of ignorance. The Buddhas and qualified Masters who are endowed with pure knowledge can clearly see the overall amount of these bad actions. Consequently, you should confess these in front of them, with sincere remorse and regrets. From now on, take your own mind as a witness to your resolution and having entered the door of the Great Vehicle you should do your best to abandon all kinds of vices, non-virtues, etc. and constantly try to practice virtues as much as possible. You should thus follow the path shown by the Sages of the past and present by engaging in virtuous conduct and attitude, sincerely confessing your bad actions and rejoicing in the virtuous actions collected by others. In this way, the obscurations and non-virtues accumulated in the past will be purified and you will become a suitable vessel for the instructions of the Great Vehicle. If you do not behave

Introduction

31

accordingly, you will be just like oily paper on which it is impossible to write anything: you will then not be a proper vessel liable to follow the path of the Great Vehicle.

4-4. Generating the Mind of Perfect Purity This practice of developing an enlightened attitude is based on the infinite compassion one should have for all sentient beings. Visualize all the objects of Refuge in the space before you and think in the following way: " - Since there has not been any single being who was not my father, my mother, my child or one of my relatives in any of my past lives, I am deeply saddened by the suffering they endure in their wandering in Samsara." Reflect intensely in this manner and generate a powerful, sincere and non-artificial compassion for all sentient beings. When this surge of compassion arises in your continuum, recite the following verses: " - Since I am now not able to help these beings, I shall realize the Contemplation of the Buddhas For the sake of all beings whose number equals the limits of the sky; Even though I am presently trapped in this physical body, I will do my best to guide them with patience Until Samsara is entirely and defmitively emptied. As it is time to strive for their sake, May I right now realize the fruit of Buddhahood for the benefit of all beings! "

4-5. Taking Refuge 4-5-1. The key point of the body Sit in the fivefold position in a very relaxed way but not too loose, breathing gently through the nose or mouth. Maintaining the position helps to maintain control over the body and facilitates concentration.

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The Dawn of Awareness

4-5-2. The main visualization Visualize your root-master appearing as Kiinzang Shenlha, sitting on a throne of lions supporting a lotus, sun and moon. Before him and in all directions are the outer and inner Yidams, the Buddhas of the ten directions, the Knowledge-Holders, the Mind Heroes, the Masters of the lineage, the Sky Dancers and all the Protectors of the teachings, assembled like clouds filling the sky. Behind him, visualize the supports of the Body, Speech and Mind of Buddhahood 21 filling the pure realms in the ten directions, together with all the Masters of the tradition. Imagine that from your body emanate myriads of manifestations guiding sentient beings, all paying their respects to the master with sincere faith and devotion. Then recite the verses of the Refuge: " - Before the Master Shenrab who is the glorious source of the Three Bodies, Before the Blissful Ones of the three times, the Protectors of all beings, Before the Regents of Formal Bodies, the Reliquaries and the supports of Scriptures, Before the Excellent Shens who are the Lamps revealing the Path of Liberation, Before these four objects, I prostrate and take Refuge with all beings!"

4-6. The offering of the mandala The best materials to use for the offering of the mandala are gold and silver. However. if one does not have such materials. one can use copper, bronze and even wood or earth. One builds up the mandala by giving the materials used beautiful forms and dimensions.

21

Respectively statues. texts and stupas.

Introduction

33

As you wipe and purify the base of the mandala, imagine that all your obscurations and impregnations are entirely purified, together with those of all sentient beings. While doing so recite the mantra: Om nama akar shak sale sang-nge soha. Then without letting the hand come off the base of the mandala. recite Dhrum riti garmala ho and place the various pile components of the mandala onto the base, starting with the one which symbolizes the Supreme Mountain in the center. Then recite Ah yam ram mam kham shak sale sang-nge soha and place the other piles in the four cardinal directions and the four secondary directions, starting from the right side in front of you. Then recite Om chOpur sale halo seng and place the further piles in the four directions in the center. In total, seventeen piles are to be positioned on the mandala in a very precise way and without mixing them altogether. The procedure might seem unclear but once one is shown how to actually prepare the mandala, the process appears quite easy. Then visualize the objects of Refuge which fill the sky like infinite clouds, like constellations of stars, etc. The intermediate space before you thus appears entirely filled with them. At that time, visualize the mandala as being equal to space itself, to the entire cosmos, or at least to your planetary system. Imagine that the lower part of the mandala is the immaculate Golden Layer on which stand the Supreme Mountain, the seven mountain ranges, the four continents, the smaller islands and the iron fence encircling the whole mandala. Within the mandala, Visualize the cloud-like offerings made of the eight auspicious substances 22 , the seven precious jewels 23 , all sort of objects pleasing the senses, various kinds of ornaments symbolizing sounds, perfumes, smooth objects, Wishfulfilling Jewels, and all kinds of offerings made by the gods and human beings.

22

23

1. a mirror, 2. curds. 3. white mustard. 4. elephant bile. 5. grass which has grown on a tomb, 6. wood-apple fruit. 7. a right coiling conch and 8. vermilion powder. 1. gold, 2. silver, 3. lapis-lazuli, 4. diamond, 5. crystal. 6. emerald and 7. ruby.

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The Dawn of Awareness

Then imagine that your body displays myriads of emanations, each of them guiding all sentient beings transformed into gods and goddesses and presenting them with countless offerings. Having in mind that these activities are performed with the intent of making offerings in accordance with the needs of each being, present the offering of the mandala to all the Buddhas and sentient beings and pray that you attain the realization of the Great Vehicle, of the natural state. Reflecting in this way, recite the following verses: " - Ema! Above the five elements arise the Supreme Mountain, together with the seven mountain ranges, The four continents, the small islands and outer and inner objects that please the senses: Adorned with the sun and the moon, these hundreds of myriads (offerings), I take them with my mind to offer them to you and pray you to accept them! " At the time of dissolving the mandala, collect all the substances by starting from the left side, drawing the material towards the center, before actually dissolving the mandala. Then recite the dedication prayer. During the night, visualize your body as previously in the form of the mandala and, by transforming your consciousness into countless offering goddesses, make offerings as described above, imagining that you actually perform the offering activities. Such are the instructions on the Mandala offering.

4-7. The purification of obscurations Visualize your root-master in the form of Kiinzang Shenlha, surrounded by the outer and inner Yidams, the Buddhas of the ten directions, the Knowledge-Holders, the Mind-Heroes, the Masters of the lineage, the Sky Dancers and the Protectors of the teachings. Make the visualization very clear and filling the whole of space. Then invite the wisdom aspects of all these Buddhas, gods and Masters, so that they dissolve into your visualizations.

Introduction

35

Thereafter, utter long Hum sounds imagining that countless rays of light burst out of the visualized Buddhas, filling the entire space. As these rays display in the ten directions, imagine that when they touch sentient beings, the physical aggregates of these beings are transformed into rainbow lights. Then imagine that all the lights are collected into your consciousness and that the outer worlds are transformed into lights which are similarly brought back into your body from all directions. After this, utter "Phatl" and imagine that your body and mind increase in size, until they fill the entire space: your body is then seen as filled with numberless pure realms, etc. Inside these realms visualize countless beings and meditate with compassion towards them. Then, from the heart of the Blissful Ones assembled in the space before you, a blazing furnace of Wisdom bursts out suddenly, like lightning or thunder, consuming the karmic traces and obscurations of all beings. Similarly, a tempest of Wisdom blows from the heart of the Buddhas and reaches the confines of all directions, dispersing the burnt ashes of all beings' obscurations and karmic traces. Thereafter imagine that a powerful water of Wisdom flows down on these beings, eventually purifying all their obscurations and karmic traces. Then white A letters arise from the heart of the Buddhas and fill the whole intermediate space before entering the crown of all beings, transforming them and giving them the nature of Kuntuzangpo himself. After this, imagine that rays of light radiate from these beings, transforming all pure realms into divine palaces and citadels. Then imagine that all these beings accomplish virtuous actions with their divine Body, that their Mind remains absorbed in the Contemplation of the natural state free from elaboration, and that their Speech resonates with the natural melody of the Dutrisu Mantra. Finally, banishing all mundane discourses, recite this mantra a hundred times, a thousand times, ten thousand times or one hundred thousand times, after which you should seal the practice with the experience of the natural state free from mental fabrications and eventually recite the prayer of dedication.

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The Dawn of Awareness

As a result of this practice, you will be purified from the karmic traces and obscurations collected during previous lives and you should consequently practice it with much zeal.

4-8. The offering of the body In the space before you, visualize the Master, the Blissful Ones, the Yidams, all the Deities, together with all the Victortous Ones and their Sons, the Mind-Heroes, the Sky Dancers, the Protectors of the Teachings, the eight classes of gods and demons, as well as all the beings of the six destinies. Then imagine that an opening appears in your heart where your consciousness abides in the form of a small luminous thigle. Imagine that this thigle bursts out and melts into lights. These lights transform into a wrathful deity of blue complexion, with one head and two arms, the light hand holding a sword and the left one a skull cup. With the sword, the deity cuts off your arms and legs and arrange them in some sort of tripod above which your skull is placed. Within the skull, the deity pours your flesh, bones, fat, skin, intestines, inner organs, etc. All are chopped into pieces, cooked in the skull and are visualized as being increased. The wrathful deity then transforms into countless offering goddesses who offer to the Wisdom deities the very juice of the cooking which is transmuted into pure ambrosia. This ambrosia contents the glortous Protectors while the fleshy pulp is transformed into vartous meals which content the Eight Classes of gods and demons, as well as all the beings of the six destinies. In this manner, imagine that: the Victorious Ones are pleased; the gods linked by oath are contented; the vicious minds of gods and demons are appeased; and the desires of the beings belonging to the six destinies are satisfied. By imagining that your illusory body has become a source of offerings, you should offer it in visualization and recite the required stanzas. In this way. the karmic debts you have taken out through body and speech are entirely paid back; your obscurations are purtfied and the two accumulations are collected. Such are the instructions on the offering of the body.

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37

4-9. The prayer to the lineage Above your head, visualize the master in his Perfection Body (rdzogs sku), sitting on a throne of lotus, sun and moon. Above him. imagine all the Masters of the lineage sitting one above the other in a continuous line. Around them, visualize the various outer and inner deities, together with the Buddhas of the ten directions, the Knowledge-Holders, the Mind-Heroes, as well as all the Sky Dancers and feminine deities. Generate great faith and sincere devotion towards them and then with perfect concentration and by applying these key points heartily, imagine that a light of Wisdom arises from these Masters, Buddhas and Deities, and that it dissolves in all beings and yourself, entering your body by the top of the head. When this light enters your body, imagine that it is transformed into a flow of nectar which purifies all obscurations and karmic impregnations you have accumulated since lives without beginning, down to the present one. Then imagine that white, red and blue rays of light are emitted from the master's three places and that they dissolve into your head, throat and heart chakras, enabling you to obtain the accomplishments of the Body, Speech and Mind of all the Masters, Buddhas, etc., visualized before you. As you are blessed by the initiations of the Masters, imagine that you receive all the qualities such as perfect Knowledge, capacity to strive for the benefit of all beings, perfect Conduct. experiences, View and Contemplation. In this way, you should intensify your realization of Awareness and recite devoted prayers to the Masters of the lineage. By practicing in this way, you will receive all the blessings, clear away all obstacles. and obtain accomplishments, experiences and realizations. In the end imagine that all the Deities, Buddhas, Sky Dancers, etc., of the mandala dissolve into lights and that these lights dissolve into the master. Then, the master dissolves into lights which enter your heart. At that time, you should remain as long as possible in the state of Awareness free from mental elaborations. Such are the instructions on the prayer to the lineage.

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The Dawn of Awareness

4-10. The order of the practices Every morning at dawn, sit in the fivefold posture and meditate again and again on impermanence. Then do the confession, generate the Mind of Perfect Purity, take Refuge, offer the Mandala, recite the three Essences, 24 offer the body and address prayers to the Masters of the lineage. Each practice is repeated three or five times. At the end of the session, recite the verses of the dedication for the sake of all beings. One should practice in this way without altering the order of the meditations or mixing them erroneously. At midday, practice prostrations, circumambulate stUpas, etc. However, the body should remain within the limits of the retreat place, speech should remain silent and the mind should remain in the correct absorption (samddhO. When reflecting on one's practice, it is important not to depreciate one's level nor to think one has reached a high level of Contemplation: the important thing is not be deluded by one's projections. Patience and humility are the two supports of an authentic practice. Meditation sessions are performed at dawn, during the morning, in the afternoon, and at the beginning of the evening.

4-11. The signs of success When training in these preliminary practices, do so consistently and with perfect concentration. Do not approach them with a blase attitude but rather with respect and dedication. Concentrate your three doors so as to perfectly control your body and mind.

24

These are the Sale 6 mantra. the Dutrisu mantra and the MatTi mantra. Sometimes they are translated as heart-mantra but this Is a mistake since they are designated as "essences" (snying po) not as heart (snying ga. snying ka).

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39

Many signs may occur when training in these practices but the most frequent of them in a non-exhaustive list are (most occur during dreams): 1. to see the sun rise in dreams, 2. to be anointed (also in dreams), 3. to dream one is flying in the air, 4. to have the feeling of being elevated into higher realms, 5. to enter a garden full of flowers, 6. to be bathed, 7. to hear melodious sounds, 8. to see the face of one's Yidam, 9. to eat tasty food, 10. to see blood and insects coming out of the pores of one's skin or one's body orifices, 11. to receive teachings, 12. to have a very light body and 13. to have a very clear mind, etc. Some of these signs may appear in visionary experiences or in dreams but one should not intenupt the practice when they occur. Rather one should complete the actual requisite number of preliminaries (100.000 each) and practice them until a full confidence is obtained in the principles of these meditations. Such are the instructions describing the practice of the extraordinary preliminaries.

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The Dawn of Awareness

Chapter l i The Practice with attributes 1. Preliminary steps to the actual practice in retreat

Before engaging in the main practice of Dzogchen, it is necessary to receive the four empowerments (dbang bzhO which ripen the continuum of the individual and make him become a suitable vessel for the advanced instructions on Trekcho and Thogel. In the context of the Zhangzhung Nyengyil cycle for example, these empowerments are included in the Initiation to the Dynamism of Awareness (Rig pa'i rtsal dbang) and in the Great Primordial Initiation (Ye dbang chen mo). Then one should keep the vows and engagements taken during these initiations. 25 Then, after having received these initiations, one should train in the practice with attributes (mtshan bcas) before starting the practice without attributes (mtshan med) and being directly introduced to the principle of the Natural State (gnas lugs kyi don la ngo sprod pa). The practice with attributes is mainly aimed at mastering one's mind (sems bzung ba) whereas the yoga without attributes essentially consists in remaining in the state of equanimity known as equipoise or access to equality ( nmyam bzhag).

25

Initiations. vows and engagements are Important elements one should receive and maintain during the covering of the Path. We shall see them elsewhere In the present series of the Zhangzhung Nyengyil Studies.

The Practice with attributes

41

Here we shall explain how to actually perform the practice during a retreat. First of all, the place where one is going to meditate should be isolated, clean and inspiring. Then, before entering the retreat one should wear clean clothes and wash one's whole body carefully. While doing so, one should imagine that all one's sins, misdeeds and obscurations are purified and that one thus becomes pure like a crystal. Then, in order to dispel the obstructing spirits (bgegs bskrad) which stimulate the flow of ordinary subjective thoughts, one should prepare ransoms (glud) and changbu26 and verbally invite these spirits to take away these offerings as a repayment of one's karmic debts. Thus, they should disperse and not remain where one will perform the practice. Then one performs several sessions of practice of one's Yidam in wrathful form, with the recitation of his fierce mantra (drag sngags). In the context of the Zhangzhung Nyengyil cycle, one performs here the practice of Zhangzhung Meri. Then one trains in the Guru-Yoga, imagining that the fivefold rays of light coming from the Master purify all one's passions and obscurations, so that Self-Arisen Wisdom spontaneously dawns within one's continuum.

2. Concentration on the white A This practice directly follows the preliminary steps described above. It should be performed it in a large room and on a comfortable cushion. One should make sure that nobody is going to come around, that no sound is going to come from the outside, etc. One should place a white A painted on a blue background and attach it to a stick of proper length so that the A is at the level of one's eyes when placed in front of oneself. Then with faith and devotion, one takes Refuge, develops the Mind of Perfect Purity and addresses prayers to the lineage.

26

This is a small piece of barley flour and butter that one presses inside the hand and which is offered as a ransom. The actual ransom takes the form of torma cakes.

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2-1. The key point of the body For concentrating on the A, sit in the fivefold posture which is symbolically linked to the Five Buddhas, the purification of the five passions and the realization of the Five Wisdoms: 1. Sitting in the cross-legged position symbolizes the Contemplation of Kunnang Khyabpa. purifies ignorance and leads to the realization of the Wisdom of the Absolute Space free from elaborations. 2. Placing the two hands below the navel with the left one positioned above the right symbolizes the Contemplation of Jedrak Ngome, purifies desire and attachment and ultimately leads to the realization of the Discriminating Wisdom. 3. Keeping the spine straight symbolizes the Contemplation of Selwa Rangjung, purifies hatred and aversion and leads to the realization of the Mirror-like Wisdom. 4. Straightening the shoulders and bending the chin inwards symbolizes the Contemplation of Gelha Garchuk, purifies pride and leads to the realization of the Wisdom of Equality. 5. Directing the eyes towards (not at) the tip of the nose whilst keeping the mouth slightly open (without the lips touching each other) and breathing naturally symbolizes the Contemplation of Gawa Dondrup, purifies jealousy and leads to the realization of the Wisdom of allaccomplishing Actions. Furthermore, the body should not be bent forwards or backwards, nor should you move, even slightly. Leave it as it is, like an unmoving corpse. In this way, the energy of the five elements will be balanced; the power of the five poisons will naturally be appeased; the Five Wisdoms will arise without effort; and the state of the Five Buddhas will dawn in one's continuum.

2-2. The key point of the gaze It is important to apply the correct gaze when concentrating on the white A. Indeed, if the eyes are open too widely, then you will

be dispersed in a state in which you cannot actually concentrate

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on the object of meditation (the white A) and the mind will simply wander endlessly. On the contrary, if the eyes are too closed, then you may fall into the defects of drowsiness (bying ba) and torpor ('thibs pa). Similarly, you should not direct the eyes upwards, downwards, or to the sides, etc., but directly concentrate on the A without blinking, as if inserting a thread tnto the eye of a needle, or aiming carefully at a target. While concentrating in this way, the eyes must not move, tremble, etc. and consequently the mind will not be affected by discursive thoughts. As the mind remains quiet, the meditative absorption can arise naturally and you should thus be confronted with the total nakedness of your Awareness.

2-3. The key point of the mind Before being able to reach this state of Awareness the mind should remain free from the thoughts associated with the past and the future, free from dualistic thoughts such as those qualifying the practice as good or bad, analytical introspections, etc. You should let the mind settle in its pure and virgin state of Clarity, without any corruptions, alterations, etc. In this way, both Awareness and the eyes are easily concentrated on the A without being excessively tense or loose. It is important to prevent the mind from wandering in order to avoid corrupting its natural condition with the arising of discursive thoughts, etc. In this manner, you will be able to remain in a condition free from distractions which will provide a base for experiencing the nakedness of your Natural State.

2-4. Supplementary key-points When one opens to the experience of the Natural State, one should ascertain the following points, making sure that: 1. the eyes do not move, 2. the eyebrows do not tremble, 3. the body remains unmoving, 4. saliva is not swallowed and 5. fluids coming from the nose and the mouth are allowed to flow naturally.

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As for the duration of the sessions of concentration, it all depends on the qualification of the individual but as a general rule, at first. each session should last for roughly the equivalent of 200 recitations of the Sale 6 mantra. Then one can increase this duration according to one's dispositions and progress in the practice. The important thing is to cultivate this meditation until the arising of signs (rtags), otherwise if one stops before the obtaining of these signs, one would have just wasted one's time fruitlessly. 27 The best among the practitioners should reach mastery of their mind as soon as the concentration is established whereas it may take much longer for other people. One should at least train for 2-3 days in order to reach these signs. In the Gabpa (Gab pa) 28 , it is said that the training should last for three continuous days, including morning and afternoon sessions.

3. Concentration on sounds If it is still difficult to maintain this kind of concentration and

thus to reach the signs of success, then go to an elevated spot in the mountains and sit there in the fivefold posture, fixating the gaze on the clear blue sky. Thereupon start chanting long A sounds, concentrating the mind on this sound without any distraction. Alternatively, you can use HCun, Hri or Ha sounds which are neutral ones. A perfect session for beginners would require the singing of one hundred such sounds. Then increase the duration to 1.000 sounds, until reaching stability in concentration and mastery over one's mind. This practice with the sound works perfectly for blind people or older practitioners who cannot concentrate unblinkingly on an outer object without avoiding the arising of defects such as drowsiness, etc.

27 28

The signs will be described below. The root-text of the Mind Series (Sems sde) In the Bonpo tradition and probably one of the richest and most Important of all Dzogchen works.

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4. The arising of signs When practicing in this way, many signs occur during and after meditating. These signs can be divided into two categories: inner and outer. 4-1. The inner signs It is said 29 that the following eight signs may arise, indicating

mastery over one's mind: 1. One feels like a tortoise placed in a small basin: this means that when a tortoise is set down in such a basin, it naturally retracts its head and legs and remains motionless: this sign indicates that one does not wish to move from the posture ('dug stangs) used during the practice, that one's mind has been perfectly concentrated and that one experiences a sensation of inner stability. 2. The second sign is that one shivers like a small bird chilled by the wind: just like a small bird coming out of its egg, one's mind hesitates and shivers slightly. 3. The third sign is illustrated by grapes spread out: when one leaves grapes on a table for instance, all the grapes are on the same level; this means that body and mind are simply balanced and stable. 4. The fourth sign is like striking a match: sometimes one succeeds right from the beginning, sometimes not: this means that sometimes one enters the state of concentration very easily from the start and that at other times one simply does not succeed in doing so. 5. The fifth sign is like water flowing continuously through a tube: this means that the condition of mind remains as it is, without any fluctuation. One's mind is very stable and regular, just like the constant flow of water in the tube. 6. The sixth sign is that of a bee intoxicated with nectar: it is very difficult for it to leave the flower from which it gathers nectar. This means that one's mind is entirely concentrated and does not want to leave this state of concentration. 29

In the A khrid Instructions and In Shardza RJnpoche's teachings on The Natural Arising of the Three Bodies (sKu gsum rang sharj.

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7. The seventh sign is that of a fish swimming in the ocean: the fish can move within the water but does not go beyond it. This means that one's mind remains perfectly fixated on the A, even if some discursive movements occur. 8. The eighth sign is that of the wind blowing within the atmosphere: there are movements in the air but nothing is being distracted or disrupted. This means that one remains free from attachment towards manifested objects. It is said by some practitioners that all these signs will usually occur gradually. Others say that only a couple of them will occur, while some claim that no signs at all with occur. 4-2. The outer signs

At that time, outer signs will occur in the following manner: 1. the best practitioners will have an experience of motionlessness of the body, remaining perfectly still and unchanging; 2. others will cry, become agitated, dance, run, turning away from the A, be unable to close their eyes or mouth, start sneezing, feel numb, sweat heavily, tremble, fall to the ground, etc. These signs indicate that one's Awareness (rig pa) has been brought under one's control and that the soft winds (]am rlung) have entered the central channel (a ba dhu tQ. For the practitioners whose predominating elements are those of earth and water, the signs will come late but they will be very favorable and constant. For those whose predominating elements are fire and wind, the signs will come very quickly but may later turn into obstacles.

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5. Further instructions on how to impart the teachings If the beginning of the session is good and its end unsuccessful, then one should train more assiduously on the practice with attributes. This is usually a sign indicating that one has previously trained in a similar practice, either during this life or in a previous one, but without reaching its final stage. Someone who has such an obstacle but is nevertheless determined to bring his meditation to completion should reinforce his concentration and practice with much diligence until the signs occur. On the contrary, if the beginning of the session is difficult but its end successful. this is a very positive sign. It means that it will be easy to sow the seed of meditation in such a fresh mind and that the practice should be steady and regular. If the practice with attributes creates obstacles and if the practice without attribute is successful, this means that the practitioner is an excellent one and that he does not need to perform the meditation with attributes. If all is successful - whether with or without attributes -, this means that the signs of success are already within one's continuum. Moreover, if the control of the mind can not be obtained either through training with an object (rdzas khrid), training with sounds (sgra khrid) or searching for the mind (sems tshoij, this means that one should go back to the preliminary practices such as collecting the two accumulations (tshogs gsog) and performing practices for purifying obscurations (sgrib sbyang). One should then acquire initiation from a powerful master and receive instructions in a gradual way, starting from basics. One should also recite prayers for generating faith and devotion, intensifying one's meditation, mastering one's winds, etc. At that stage Yantras ( 'khru.l 'khor'J and specific practices known as "Removing Obstacles" (gegs seO should be performed with much zeal. Without such special methods, it would be impossible to succeed in the practice of mastering one's mind.

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Chapter III The Practices of Disjunctions The Practices of Disjunctions (ru shan dbye ba) or, Rushen in short. are twofold: outer Disjunctions (phyi'i ru shan) and inner Disjunctions (nang gi ru shan).

1. Outer Disjunctions There are three points to explain these outer Disjunctions: 1. preliminary reflection; 2. actual meditation; and 3. purpose. 1-1. Preliminary reflection

In the Tantra of the Principles of the Three Bodies (sKu gsum don rgyud), it is stated that one should remain in an isolated place, such as the wilderness of mountains, where it is certain that nobody lives or passes by. In such a place, you should offer a torma to the local Lord of the Soil (gzhi bdag) so that he does not become upset by the weird behavior you will have during this practice. Then you should raise in your continuum the will to perform these Disjunctions of the three doors for the sake of all sentient beings. Also think that from now on you will not regress again in Samsara and then recite the verses of the development of the Mind of Perfect Purity: " -Just like the exalted Victorious Ones, By the glorious power of virtues accumulated during this life and throughout the three times, In order that all sentient beings may obtain Buddhahood, I generate the supreme Mind of Perfect Purity .• 3o 30

These verses have been translated into English together with Memi Lopon Rinpoche and Michael Hunt durtng the Dzogchen Samten Ling retreat In 2005.

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1-2. Actual meditation The practice itself is divided into the disjunction of the body, the disjunction of speech and the disjunction of the mind.

1-2-1. The Disjunction ojthe body In a perfectly isolated place, reflect on the fact that the creator of all Samsara and Nirvana is none other than your own mind and that therefore everything is created by mind. Similarly, the sufferings of the six destinies are also experienced by your continuum and in order to purify their effect on your mind, you should literally Mcharge" (bkal) your mind with these sufferings and act accordingly. This means either imagining the sufferings of these beings or actually screaming and howling, crawling on the ground out of pain, etc.3I You should mimic the sufferings endured by the denizens in the hot and freezing hells; the pretas enduring thirst and hunger; animals being exploited for their physical force or for food; human beings enduring birth, old age, illness and death; demi-gods constantly losing their battles against the gods; and gods subjected to transmigrations and downfalls. Moreover, you should run, jump, stand still without warning, stand up all of a sudden, pretend performing some act or show, pretend being a dancer and a musician, etc. In short, you should indulge in all kinds of behaviors that you are able to bring to mind.

1-2-2. The Disjunction of speech For this second aspect of the practice, try to speak in the languages of the beings of the six destinies, shout sounds such as Ha! Ha! He/ He/, utter the various mantric sounds of wrathful 31

The necessity to remain In an isolated place appears clearly here. If one limits oneself to simply Imagining these suffering. then one can remain In one·s ordinary environment. but the result of this practice would certainly not be the same.

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deities, etc. If pretending to be such and such an animal. you should behave accordingly and utter corresponding sounds: for example pretending to be a cat. you should mew, etc. Therefore, train in speaking the languages of the beings of the six destinies. as well as wrathful mantric sounds, pure and impure discourses, etc.

1-2-3. The Disjunction of mind

For this third aspect of the outer Disjunctions, let various kinds of thoughts arise in your mind, such as virtuous and nonvirtuous thoughts, ideas based on the five passions, etc. Also visualize yourself as a peaceful or a wrathful deity. pronounce its mantra with a melodious or fearful voice, and generate in your mind the divine pride of this yidam deity. This means that one should sit in the lotus position, keeping the left hand in the equipoise mudra while the right one rests on the right knee, with the fingers pointed towards the ground. 32 Then, imagine that rays of light emanate from your five chakras and are reabsorbed into them, while your speech is engaged in preaching Bon teachings such as the Eight Great Elements (khams chen po brgyad). etc. 33 , and your mind remains absorbed in samadhi. Similarly, visualize yourself as a wrathful god in the attitude of a fearful dance, your speech uttering sounds such as So/ So! and Phet! Phet!, while your mind remains absorbed in the divine pride of this wrathful yidam. Train in this way repeatedly and then carefully check the ensuing mental states (ljes shes).

l-3. The purpose of these Disjunctions To summarize the practice of the outer Disjunctions, the Rushen of the body consists in adopting the conduct of the beings of the six destinies and acting or performing whatever 32 33

This is the earth touching mudra (sa gnon). This cycle is the central Prajftdpdramitd collection of our lineage.

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comes to one's mind insofar as it does not injure oneself or any other sentient being. The Rushen of speech consists in mimicking the languages of the six kinds of beings, gods, demons, etc., and various other sounds. The Rushen of mind means to let one's mind produce all kinds of good, bad and neutral thoughts and to adopt the conduct (spyod pal of a peaceful and a wrathful Yidam. The purpose of the practice is to exhaust the activities of the body. speech and mind and to realize the inherent non-action (byar med) of one's continuum, its inexpressible (brjod med) nature, and its real abiding mode beyond concepts (rtog med). More precisely, the five ordinary purposes in practicing these outer Rushens are: 1. to reverse attachment to the three doors, 2. to purify karmic obscurations, 3. to appease outer. inner and secret obstacles, 4. to help in accomplishing all spiritual activities, 5. to recognize that all actions are simply wonders of one's mind. There are also two ultimate purposes: 1. to prevent the three doors from entering the cities of Samsara, and 2. to liberate these three doors into fully enlightened Body, Speech and Mind. According to the Refined Gold of the Great Perfection (rDzogs chen gser zhun), it is said: • - By performing the practice of the Disjunctions of Samsara and Nirvana, One will not develop attachment for or attraction towards places of rebirth in any of the six destinies'. One will have no fear anymore, even if one encounters murdering butchers. When these (signs) occur, then this is the limit of the Disjunctions of Samsara and Nirvana. • By performing these practices of the three doors, one's body, speech and mind literally become exhausted because of such Disjunctions, to such an extent that the underlying principle of the sensation of the arising of moving thoughts is cut off and

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that one does not wish to let them arise anymore. Resulting from the fact that all ordinary thinking has been interrupted, this should lead us to the realization that mind is the base or source of Samsara and Nirvana and that its essence is empty (stong pa). As for the duration of these practices, ideally they should be performed in total isolation for three months. If this is not possible, they should at least be done for a whole month. In some texts such as the Golden Needle Tantra (gSer gyi thur ma'i rgyud). it is stated that the body disjunction should be performed for three days, one month of the disjunction of speech, and as many days as needed for signs to arise with the disjunction of mind. However, in traditional retreats, these outer Rushens are performed for three months by the most zealous practitioners. Retreats of one month or one week may not bring about the correct signs (rtags) of the practice (as described above in the quotation from the Refined Gold of the Great Peifection) since in reality the practice should be continued until signs occur. 34

2. Inner Disjunctions 2-1. The abridged presentation It is said in the Supreme Peak of the Great Peifection (rDzogs chen yang rtse) that the practice of Inner Disjunctions consists in perfectly filling (khrig gis gang) the realms of the six destinies

within one's six sanctuaries (gnas drug) with the manifestations of the Six Subduing Shens. In this way, one should perform the proper purification activities by purifying the seeds of each destiny located within the six wheels ( 'khor lo) inside one's body. The practice is said to be performed for 49 days during a specific retreat on this theme. Actually, the practice must be conducted until the signs of purification arise within oneself.

34

This means that the duration of the practice actually depends on the capacities of the practitioner and this is probably why the three months retreat is usually favored for such Rushens.

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The actual purpose of these Inner Disjunctions is to purify the seeds leading to rebirth in the six destinies and to prepare for a perfect rebirth in the Pure Realm (zhing khams) of a Buddha where one will follow his teachings for a duration of five hundred years before eventually obtaining ultimate Buddhahood. Regarding the nature of the six destinies, Lopon Tenzin Namdak Rinpoche stressed that these are not psychological states of one's mind. Interviewed specifically on this subject, Lopon denied any doctrinal validity in presenting these destinies as one's depressed or exalted states of mind. These are altered concessions to some Western way of approaching the teachings, a way which has dramatic consequences from a pure doctrinal perspective since presenting them as states of one's mind denies the objective existence of these realms and their karmic associations. It is indeed ignorance and karma which lead one to a given rebirth and by implying the non-existence of these realms, one strongly suggests that karmic retributions do not operate. This is a doctrinal mistake which leads its advocates to complete heterodoxy.

2-2. The extended explanation When one has completed the practice of the Outer Disjunctions, one should proceed with the Inner Disjunctions of Samsara and Nirvana (nang ltar 'khor 'das ru shan dbye ba) which have three main parts: 1. the preliminaries; 2. the main practice; and 3. the signs of purification.

2-2-1. The preliminaries Firstly, prepare a torma offering, with tsatsas, water offerings, ransoms, etc. You should also cut all links with other beings, remain isolated and not utter a single ordinary word. Then, sit in the fivefold position and recite a prayer to the Masters of the lineage. Thereafter, reflect on impermanence and Visualize a throne supported by lions standing above your head at a distance of one cubit. On this throne are a lotus, a sun and

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a moon. Then recite the mantra A Mu Ye A Kar A Ni A and imagine that a white A appears from sp~ce and l~ds on the throne. At that time, utter the mantra A Om Hum! A A Kar Sale 6 A yang Om Du and imagine that rays of light are emitted from the A. purifying the outer Vessels and inner Elixirs. 35 As these rays are brought back, imagine that they purify one's obscurations and those of all other beings. At that moment, the A dissolves into light which transforms into Kiinzang Shenlha, non-differentiated from one's root master. The color of his body is similar to crystal and he wears the ornaments of peaceful deities. Above his head are the Masters of the root-lineage while the four objects of Refuge are displayed in the four directions around him. Rays of light are then emitted from these visualized beings in order to invite the authentic Blissful Ones to merge in one's visualization. At that time, they become Active Spiritual Heroes. After this series of visualizations, generate the enlightened attitude by reciting the verses of Bodhicitta. Then perform the Refuge. the purification of obscurations, the offering of the mandala, and the prayer to the lineage Masters, exhorting them to turn the Wheel of the teachings. In the end, dedicate the merits, dissolve the mandala, and pray again to the Masters of the lineage, requesting the transmission of their blessings. Then, imagine that the letters Ram, Yam and Mam emanate from the Heart of these Objects of Refuge, entering your head and that of all beings. From the Ram blazes a fire of Wisdom which burns all your karmic traces, sins and obscurations accumulated since lives without beginnings. From the Yam blows the powerful wind of Wisdom which dissipates the remaining ashes of these bad actions, while from the Mam flows the water of Wisdom which utterly purifies your body which is then envisioned as similar to a crystal vase, liable to receive all initiations and blessings. Then from the three places of the Objects of Refuge emanate the syllables A. Om and Hum which enter your three places and

35

The various worlds and their inhabitants.

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those of other beings: you should then imagine that you have received all the blessings and initiations of the Body, Speech and Mind of the Masters.Finally, imagine that the Objects of Refuge dissolve into lights which are reabsorbed within Shenlha Okar. Eventually, Shenlha himself dissolves into lights which are absorbed into yourself.

2-2-2. The main practice The main practice (dngos gzhi) is divided into two principal parts: the general practice of the three absorptions or samadhis, and the specific purification of each destiny. [1). The three absorptions Firstly, remain in a state of Emptiness free from any kind of thoughts. This is the Samadhi of Suchness (de bzhin nyid kyi ting nge 'dzin). Then comes the All-illuminating Samadhi (kWl tu snang ba'i ting nge 'dzin) in which you enter into the state of Emptiness itself, cultivating the four Immeasurables: 1. in this state you cultivate Compassion for all beings suffering in Samsara; 2. you develop Love for them; 3. you let Joy arise; and 4. you behave with Equanimity. In this state, you decide to meditate on the Six Subduing Shens for the sake of all beings. Then for the third Samadhi, the Causal Samadhi (rgyu'i ting nge 'dzin). imagine that you instantaneously appear as Shenlha Okar, the main deity of the Perfection Body (rdzogs sku), of white complexion, with the thirteen ornaments of peaceful deities, etc., holding a wish-fulfilling Jewel in his hands.

[2). The Purification of the six destinies The purification of the six destinies includes that of the Bardo. Since each purification is performed during one week, there are thus seven weeks of retreat to practice.

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[2-1). First week: purification of the hell realms This section has three parts: the purification of the field, the visualization of the deities and their entourage and finally the training into the actual practice.

a. The purification of the field of merit

For one entire session, meditate with an infinite compassion for the beings of the cold and hot hells. Then visualize yourself as Shenlha Okar with the three syllables Ram, Yam and Mam blazing within your heart and imagine that from the Ram blazes a fire of Wisdom which entirely burns the eighteen fields which make up the hell realms. At that time recite Akar Ame Dutrisu Nakpo Zhizhi Melmel six hundred times. Then imagine that from the Yam blows the wind of Wisdom which scatters the remaining ashes. After this recite again Akar Ame Dutrisu Nakpo Zhizhi Melmel six hundred times. Thereafter imagine that from the Mam flows the water of Wisdom which purifies all the scattered remains and recite Akar Arne Dutrisu Nakpo Zhizhi Melmel six hundred times. Finally, imagine that the outer environment is transformed into a divine citadel standing in the center of the Pure Realm of Infinite Love. while the consciousnesses of sentient beings are transformed into Bodies of light. Again, recite Akar Arne Dutrisu Nakpo Zhizhi Melmel six hundred times.

b. The visualization of the deities and their entourage

On the sole of the right foot, visualize the Wheel of the Water element, of dark blue color, with nine spokes. On the sole of the left foot, visualize the Wheel of the Fire element. of dark red color, also with nine spokes. In the center of the right Wheel stands a red A. while a dark blue Du syllable appears on each of the nine spokes. The Du syllables are those to be purified. On the side of the Wheel is the mantric formula which purifies the corresponding passion and which surrounds the other syllables.

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In the center of the left Wheel stands a blue A while a dark red Du syllable appears on each of the nine spokes. These Du syllables are those to be purified. As for the right Wheel, on the side of the Wheel is the mantric formula which purifies the corresponding passion and which surrounds the other syllables. Then imagine that below those two wheels is a Yam letter of green color. As you utter A A. imagine that the A on the sole of the right foot is transformed into the Subduing Shen Sangwa Ngang-ring, of red complexion: he wears a golden crown and a dress of blazing silk. His right hand holds the stick which guides sentient beings while his left hand holds the Wheel of fire. Similarly imagine that the A on the sole of the left foot is transformed into the Subduing Shen Sangwa Ngang-ring of blue complexion, wearing a crystal crown and a dress of water-silk. In his right hand he holds the stick which guides sentient beings while in the left he holds the Wheel of water.

c. The training in the actual practice

The training in the actual practice has three sections: the recitation of the mantra: the aspiration prayer: and the perfection Phase. c-1. The recitation of the mantra First recite A Du Yam Sang Sang, imagining that numberless

rays of lights emanate from the deities and the mantras, collecting all the defects associated with the anger of the hell beings and dissolving them into the eighteen Du syllables located on the spokes of the two Wheels. Then visualize numberless subtle A letters emanating from the two A syllables on the two Wheels. These letters transform the consciousness of the hell beings into the Subduing Shen Sangwa Ngang-ring. At that time, recite the mantra Akar Ame Dutrisu Nakpo Zhizhi Melmel A Du Yam Sang Sang Soha three hundred times. Thereafter, imagine that from the two Yam letters below the Wheels arise blue and red rays of light which strike the Du letters on the spokes of the Wheels, purifying anger and aversion. Imagine that the power of infmite enlightened Love is obtained and that you realize the Wisdom of Emptiness.

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Then recite again Akar Ame Dutrisu Nakpo Zhizhi Melmel A Du Yam Sang Sang Soha three hundred times and visualize rays emanating from the main deity. Sangwa Ngang-ring, inviting the Blissful Ones from Space to merge into those you have visualized and to transform them into Activity Beings striving tirelessly for the sake of all sentient beings. Finally, recite the mantra Akar Arne Dutrisu Nakpo Zhizhi Melmel A Du Yam Sang Sang Soha four hundred times.

c-2. The aspiration prayer Then chant the following prayer: Emaho! Jampa Chenpo Tsadrang Nyelwa Oren Kudok Ngonmar Mechii Khorlo Nam Sangwa Ngang-ring Thukjei Thutob Chen Nyidkyi Trinle Nyelwa Tongpar Oren Lii-ngak Yidsum Giipai Solwa Oep Nyelwai Netong Zhedang Gyiidak Ching Tsamme Lokta Seche Dribjang Ne Jampa Chenpo Yingsu Sangye sho " - Emaho! 0 you who. with your immense Love, guide the beings from hot and cold hells, You with a Body of blue and red complexion, holding the Wheels of Fire and Water. 0 Sangwa Ngang-ring. endowed with the power of Compassion, You whose activities lead to the emptying of the hell realms, I address you this prayer with the devotion of my body. speech and mind: Please, empty the hell realms. purify the mind from anger and aversion, And. when the obscurations linked to the inexpiable crimes. to erroneous views and to murders have been purified, May we all reach Buddhahood in the Space of immense Love! •

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c-3. The Perfection Phase For the. Perfection Phase, imagine that the hell realms are dissolved into lights and that these dissolve into the subduing Shens. These Shens then turn into lights which dissolve into the mantric formulas. These mantras transform into lights which dissolve into the Yam below the spokes. Then these Yam dissolve into lights which merge into the two Subduing Shens. In turn they respectively transform into a blue A and red A which mix together into two thigles of white and red colors. Then as these disappear like a rainbow in the sky, remain in a state naturally free from discursive thoughts.

[2-2]. Second week: purification of the realm of the hungry ghosts This section is divided into three parts: the purification of the field, the visualization of the deities and their entourage, and the training into actual practice.

a. The purification of the fteld of merit

For one entire meditation session, meditate with an infinite compassion for the beings of the hungry ghosts realm who endure the torments of hunger and thirst. Visualize yourself as Shenlha Okar, with the three syllables Ram, Yam and Mam blazing within your luminous heart and imagine that from the Ram blazes a fire of wisdom which entirely burns the three kinds of hungry ghosts. While doing so, recite Akar Ame Dutrisu Nakpo Zhizhi Melmel six hundred times. Then, imagine that from the Yam blows the wind of Wisdom which scatters all the remaining ashes. After this recite again Akar Ame Dutrisu Nakpo Zhizhi Melmel six hundred times. Thereafter imagine that from the Mam flows the water of Wisdom which purifies the scattered remains and recite Akar Ame Dutrisu Nakpo Zhizhi Melmel six hundred times.

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Finally imagine that the outer environment is transformed into a divine citadel standing in the center of the Pure Realm of Infinite Generosity, while the consciousnesses of sentient beings are transformed into Bodies of light. Again, recite Akar Ame Dutrisu Nakpo Zhizhi Melmel six hundred times.

b. The visualization of the deities and their entourage

In the secret place, visualize the Wheel of the Fire element, of red color, with three spokes and a reddish-green A in its center. On the three spokes are the three red Tri letters which are the syllables to be purified. On the side of the Wheel is the mantric formula which purifies the corresponding passion and which surrounds the other syllables. Then imagine that below this wheel is a Ram letter of dark red color. As you utter A A. imagine that the A in the center of the wheel is transformed into the Subduing Shen Mucho Demdruk of red complexion: he wears a crystal crown and a dress of rainbow lights. His right hand holds medicine while his left hand holds a vase filled with nectar.

c. The training in the actual practice The training in the actual practice has three sections: the recitation of the mantra; the aspiration prayer; and the perfection Phase. c-1. The recitation of the mantra Recite A Tri Ram Sang Sang, imagining that numberless rays of

lights emanate from the deity and the mantra, collecting all the defects associated with the desires of the hungry ghosts and dissolving them into the three Tri syllables located on the spokes of the Wheel. Then visualize numberless subtle A letters emanating from the A syllable on the Wheel. These letters transform the consciousness of the hungry ghosts into the Subduing Shen

The Practices of Disjunctions

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Mucho Demdruk. At that time, recite the mantra Akar Ame Dutrisu Nakpo Zhizhi Melmel A Tri Ram Sang Sang Soha three hundred times. Thereafter imagine that from the Ram letter below the Wheel artse red and green rays of light which strike the Tri letters on the spokes of the Wheel, transforming them into individual green Ram syllables and purifying desire and attachment. Imagine that the power of infinite enlightened Generosity is obtained and that you realize the Discriminative Wisdom. Then recite again Akar Ame Dutrisu Nakpo Zhizhi Melmel A Tri Ram Sang Sang Soha three hundred times and visualize that rays emanate in order to invite the Blissful Ones from Space to merge into those you have visualized. They are thus transformed into Activity Beings striving tirelessly for the sake of all sentient beings. Finally, recite the mantra Akar Ame Dutrisu Nakpo Zhizhi Melmel A Tri Ram Sang Sang Soha four hundred times.

c-2. The aspiration prayer Then chant the following prayer: Emaho I Jinpa Chenpo Trekom Yidak Oren Kudok Mrujang Zhelze Terbum Nam Mucho Demdruk Thukjei Thutob Chen Nyidkyi Trinle Yidak Tongpar Oren Lii-ngak Yidsum Giipai S