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THE PRACTICE
OF DZOGCHEN IN THE

ZHANG·ZHUNG TRADITION
OF TIBET

Translations from the
Bonpo Dzogchen Practice Manual:

The Gyalwa Chaktri of Druchen Gyalwa Yungdrung,
and

The Seven-fold Cycle of the Clear Light

The Dark Retreat Practice from
The Zhang-zhung Nyan-gyud

Translated with Commentaries and Notes by
John Myrdhin Reynolds

Vajra Publications
www. vajrabooks.com.np; www. vajrabookshop

http://avaxhome.ws/blogs/ChrisRedfield

Page 169

166 \ The Practice of Dzogchen in the Zhang-Zhung Tradition of T1bet

nets of the body, speech, and mind are rent assunder. And thereby one

perfects the three energies of the Body, Speech, and Mind. [53] By

way of condensing the two Lamps into one, thereby one will attain

Buddhahood. This represents "the passageway of the hero" (dpa' -bo'i

gseb lam).

Furthermore, one becomes liberated by way of meeting with the

three essential points. At present, one becomes familiar with the real

meaning of the direct introduction, and because one makes inqueries

again and again, one should clearly visualize the process of dying

again and again, and inserts questions well regarding karmic traces,

[54] (becoming well acquainted with karmic traces). Because one

encounters the three-fold Bardo of the Base that abides, one comes to

attain Buddhahood.

According to the gNad-drug, "As for this, (phowa) represents the

forceful method for attaining Buddhahood (sangs-rgyas btsan thabs),

whereas karma and its consequences represent the great lie." So it was

expounded (in the scripture).

At that time, mind is associated (or accompanies) the heat. [55]

From any one of the orifices (bu-ga) located in the upper and lower

parts of the physical body, it (the consciousness) may be expelled. But

when the instructions for the transference of consciousness ('pho-ba

dang gdams-ngag) have been explained, it will be expelled (consciously

and deliberately) through the aperture of Brahma (at the crown of the

head). And so, it will be impossible not to be reborn in a place of

happiness (that is to say, a fortunate rebirth) (bde gnas).

As for the karmic traces lodged in the functional mind (yid kyi

bag-chags), it (mental consciousness) will remain nearby in the vacinity

of the dead physical body, having greater or lesser attachments to it,

for some two or three days. Therefore, until that time, one should not

do anything like cremating or disposing of the corpse (in burial). (One

should postpone ) the full measure of purification (such cremation

or disposal of the corpse for three days, because) subtle experiences

and and visions continue to come forth (to the consciousness of the

deceased). If one asks what is the reason for these karmic traces (coming

into visible manifestation), it is due to an excess of attachments (to

one's former body and former life).

If one does not become liberated from that (condition), the Son

who is Rigpa will dissolve into the vast expanse of the Mother who

is the Kunzhi. Thoughts and memories will go into concealment (and

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