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THE SIX LAMPS

Secret Dzogchen Instructions of the Bon Tradition


THE SIX LAMPS

According [0 modern lineage holders of chis cradition. reading


and studying such m3[crial is perfectly fine. but applying jt in
practice requires form al transmission and authorization from a
qualified mam:r.
THE SIX LAMPS
Secret Dzogchen Instructions
ofthe Bon Tradition

Jean-Luc Achard
Wisdom Publications
199 Elm Street
Somerville. MA 02.144 USA
wisdompubs.org

01.017 Jean-Luc Achard Contents


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LibYdry ofCongrrss Cataloging-in-Publication Data


Names: Achard, Jean-Luc, author. I Tapihritsa. 8th ccntury. Sgron rna drug gi gdams
pOl. English.
Tide: The six lamps: secret Dzogchen instructions of the SOn tradition / Jean-Luc
Achard.
Description: Somerville, MA: Wisdom Publications, 1016. I Includcsbibliographical
references and index. I Includes translations from Tibetan.
vii
Identifiers: LeCN 1016019191 (print) I LceN 1016o~p.80 (tbook) I ISBN Acknowledgments
9781614193644 (pbk.: alk. paper) , ISBN 1G141.936·H (pbk.) I ISBN
·n816.<t1.9l804 (ebook) I ISBN 978,61·P.9J804 0 IISBN 16141.9380S 0
Introduction
Subjects: LCSH: Tapihricsa, 8th century. Sgmn ma drug gi gdams pa., Rdzogs.chcn. The Historical Setting 3
I Bon (Tiktan rdigion)-Doctrines. The Teachings ofthe Great Perfection 6
Classification: Lee BQ7980.1 .A1S 1016 (print) I Lce BQ7980.1 (ebook) I DOC
1.9,H/<tt041.3-dc13 The Text ofthe Six Lamps II
LC record available at https:lllccn.loc.govhoI6019191

ISBN 978-.·61+19-}64-4 cbook ISBN 978 .• -61+19-380-4

1.11.0 1918 17
PART ONE. INSTRUCTIONS ON THE SIX LAMPS
S 4 3 1 I

The cover image of Shitro is courtesy of Himalayan Art. himalayanart.org. Cover Extracted from the Oral Transmission of the Great
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Wisdom Publications' books arc primed on add-frce paper and meet the guidelines 39
Preface
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VI CONTENTS

IV. The Water Lamp of the Far-Reaching Lasso 77


V. The Lamp of the Direct Introductions
to the Pure Realms 81
I. The Dir.ct Introduction to the Three Bodies 81
2. Gaining Decisive Certainty Acknowledgments
VI. The Lamp of the Moment of the Bardo
Colophon 10 3

PART Two. COMPLEMENTARY INSTRUCTIONS

VII. Parallels between the Six Lamps and Other Works


of the Zhangzhung Nyengyii 113
I. Teachings Corresponding to the First Lamp he Instructions on the Six Lamps (sGron ma drug gi
2. Teachings Corresponding to the Second Lamp
3· Teachings Corresponding to the Third Lamp
IU

1>6
T gdams pal is one of the main roOt-texts of the Zhang-
zhung Nyengyii series of teachings. It is considered the central
4· Teachings Corresponding to the Fourth Lamp 130 work of the inner cycle (nang skor) of these reachings. mostly
5· Teachings Corresponding to the Fifth Lamp 134 dealing with the principles of the natural state and its visionary
If. Teachings Corresponding to the Sixth Lamp 14t marvels. In this respect. and even though the expressions them-
VIII. The Complementary Works to the Six Lamps 149 selves are not used in the original work, the roOt-text describes
I. The Root-Text 149 the teachings ofTrekcho (khregs chod) and Thogel (thod rgal) as
2. lhe Commentaries 1St they were revealed by Tapihritsa to Gyerpung Nangzher Lopo.
3· The Actual Complementary WOrks In the course of preparing the translation and the material
4· Further Doxographical WOrks making up the present volume. I have been blessed with the gen-
5. lhe Practice Manual erous help of several individuals without whom the book would
never have seen the light of day.
Glossary Foremost among them are Marianne Ginalski and Michael
17S
Bibliography tOI Hunt. who have repeatedly and generously offered their pre-
Index cious time to read and check this volume in its various stages,
>09
About the Author us providing on numerous occasions inspiring improvements, as
well as corrections and suggestions that have greatly contributed
VIII ACKNO\'\' UD ( ,MI-N T ,\

to the legibility of the various partS of this book. Their contribu-


cion to the present volume is thus invaluable.
I would also like to send my heartfelt thanks to Henk Blezer,
Gerd Manusch, and Kurt Keutzer, who kindly and spontane-
ously shared with me some scans of rare editions and manu· Introduction
scripts of the Zhangzhung Nyengyii rhat I would have been
unable [Q access without their generosity. Their works on the
history of the Bonpo tradition as a whole-both in academic
and nonacademic eireles-and on the Zhangzhung Nyrngyii in
particular have also been very inspiring.
My deepest gratitude goes here to the fantasric crew of
the Wisdom Publications staff for their invaluable editing
work, among them Laura Cunningham, Lydia Anderson, Ben
he Instructions on the Six Lamps (sCron ma drug gi
Gleason, Andy Francis, and Daniel Aitken. Thanks also to the
indexer, L. S. Summer. T gdams pal is one of the four major wo rks belonging
to the collection known as the Oral Transmissio n of the Great
It also goes without saying that Yongdzin Rinpoche has
played a decisive role in the diffusion of this text, as well as in its Perfection in Zhangzhung (rDzogs pa chen po zhang zhung
correct, authentic understanding. I would thus like to dedicate snyan rgyut/), the main Dzogchen cycle studied and practiced
the publication of this volume to Rinpoche's long life and to the in the Bonpo school:'
continuation of his teaching activities.
• The first work is the Twelve Son-Tantras (rCyud bu
Jean-Luc Achard chung beu gnyis) from the first division of the Zhang-
Serling Dechen Ritro zhung Nyengyu. Z
• The second corresponds to the present text of the

I. On the coments and structure of the vanous ed itions of chis collection. sec
Achard. La Structure du Zhangzhung Nymgyu. Sec also Kurt Kcutzcr. uxu of
tM ZlJang z}JI.mg In]an rgy"a C]cle ojTea,IJlng; Ach:ud. The BtU;e StructureoJtlu
Zhangzhung Nymgyii According to tIlt Mmrl Edtli(ln.
1.. Sec its critical edition and translation in O. Rossi. The Philosophical View of the
Grt4r Prrficlion ofrhe Bonpos, pp. 79-161.
IN rRODUCTION IN rRODUC 'IION

Six Lamps, the main work of the second division of the experience of rhe natural State (gnas lllgs). its visionary displays.
cycle.' the manner in which one reaches the Fruit of Buddhahood if
• The third is the PrtCtpts in Eight Chapters.' the one one is able to perfect the Parh, and the way in which one errs
and only text of the third division of the cycle.' into conditioned existence if one fails to recognize onc's real
• The fourth is the Twenty-One Seals, the central text of nature in both its abiding and visionary modes_ Other themes
the fourth division of the cycle.' dealt with in detail are cosmological issues, as well as a general
introduction to the bardo stares and the death process.
As one will see below, the main themes of the Instructions on the
Six Lamps are centered around the teachings dealing with the
I. THE HISTORICAL SETTING

J. There already exist several u anslations of this [ext into Western languages. the According to traditional accountS, thc::se teachings were first
first one being the French translation I published in 1991 at Khyung-mkhar revealed by Tapihritsa to Gyerpung Nangzher Lopo in the
(together with the three other root-tex{S of the collection; sc:e the references in
eighth century.- In the history of the lineage, Tapihritsa is said
the bibliogC:1phy under Les QUl1tre Cycle! de Ia Trl1nsmiSIion Omle. pp. }5-S9).
The root-text of the Six Lamps was thcn reprinted alone in Les Instructions sur les to have been a disciple ofTsepung Dawa Gyeltsen,' ,he twenty-
Six Lampn (Khyung-mkhar. 1996). Since then. ocher versions have appeared. I fourth lineage holder of a line of transmission in which all mas-
am aware of Kurt Keutzer's English translation (including [he Tibetan text and
the commenrary by Oru Gyclwa). Inger Olson has alSQ prepared a translation
ters reached Buddhahood in a single lifetime and manifested
of the rOONeXt of the Six lAmps for her PhD (still unpublished and which I the Rainbow Body (Ja'lus) at the end of their life. Having
have not scen at the rime of writing (his note). Giacomdla Orofino has published
received the complete transmission from his master, Tapihritsa
an excellent English [n.nsiacion (including che rOOt-ten and the commenury)
of the sixth chapter. dealing with the bardo states. in [he last part of her Sl1cred decided to practice the secrc::t instructions of Dawa Gydtsen
Tibetan ullchings on Death and Liberation. Recendy. a complete Italian trans- during solitary retreats in the mountains. After nine years of
lation (with a partially nontraditional commentary) has b«n published by G.
Baroeno. in II Libro Tibetano dti Sti Lumi. 1.002..

4- Tr:l.nslatcd with commentary by Jean-luc Achard. 11u Pr«epts in Eighl Chapun. 7. It is r:uher difficult to prove this :assertion since nO'uoace or independent contem-
Zhangzhung Nyengyii Studies. vol. IV. porary references to the tcxt (and the cycle it belongs to) scem to appear before
~. It is .said thac Dru Gyelwa (12.<1-1.-90) wrote a commentary o n chis text but this the eleventh century. All one can say is that the tradition ascribes {he composition
may be a miStake since such a work has not been found yet. It is also possible that of this work (and those making up the ZI)(tngzhllng Nymgyu. with the excep-
Oru Gydwa actually composed such a commentary and that it was lost in the tion of the tWO commentaries on che Six Lllmps. however) to the tWO figures
course of time. This h.u to be checked carefully. On the refercoce to such a com- m~ntioncd abovc. Several anachroniscic probl~ms have hcen noted by modern
mentary. sec the Bon gyi brtm gyur chen mo. vol. IH. p. 2.06.5: myan rgylld leit European scholars regarding the history of che Zhal1gzhllng Nymgyii. Sec. for
M

brgyad pal 'gTel bru rgyal can (..... .1 commcnury on the Oral Transmission's Eighl inscancc. Henk Blezer. "Greatly Perfccted in Space and Time.
Prettpl1. authorro by Dru GydW3. ..... ). 8. And not "Lawa Gyahscn as he is recurrently and wrongly nam~d in the various
6. The English translation and the commentary of this text were completed years printS and rcprints of Tenzin Wangyal's WOllders oj Ihe Natural Mind. Despite
ago in the course of the sc:minary "Histoirc et interpretacion des ccnes et des numerous w2rnings, the translators of the French version havc p<:rpemated this
doctrines" (CNRS. Paris) 2nd will appear in a forthco ming volume. miStake (as well as one about klJyab rig. etc.).
, INTRODUCTION INTRODUCTION

toeal immersion in the principles of the: teachings, Tapihritsa notion of "single transmission" applies. II [n fact. one can only
reached Buddhahood and manifeSted the "Body of the Great presume that the teachings Dawa Gyelcsen gave Tapihritsa were
Transfer" ('pho ba chen POl sku), a special modality of the Rain- more or less similar to those contained in the last three sections
bow Body in which the individual does not manifeSt death in of the Zhangzhung Nyengyu, but given the traditional proto-
any way whatsoever but gains power over his entire existence historical context. it is clearly not the actual contents of these
and can manifest as he wams, when he wams, and in the form texts that were transmitted then. Lopon Tenzin Namdak is of
he wants to choose' Reaching the Rainbow Body would appear the opinion that the first part of the Kagyu Korzhi existed most
as rather "common" compared to this realizacion of the Great probably in a written fotm before Tapihritsa and that the latter
Transfer, since very few individuals are said to have achieved it. received this section from Dawa Gyeltsen. as well as comple~
Among them are Drenpa Namkha and Tsewang Rigdzin." mentary oral teachings. These oral teachings were then later
Apparently, even if he had already given the full transmis- revealed by Tapihritsa to Nangzher Lopo, fotming the three
sion of the teachings of the Great Perfection to Tapihritsa, Tse- remaining sections of the Kagyu Korzh;,
pung Dawa Gyeltsen revealed them again to a later disciple of Accotding to the traditional accounts found in the Zhang-
his, Gyerpung Nangzher Lopo, in violation of the tradition of zhung Nyengyu itself, Gyerpung Chenpo handed over the
transmitting the teaching to a single individual (gcig brgyud). transmission he had received from Tapihritsa to Gyelzik Sec-
One may legitimately wonder if the scheme of the single trans- hung, when the latter was aged seventy-three. He had previ-
mission (gcig brgyud) was maintained in these cwo cases since, ously found OUt chat the best vessel for his transmission was a
most evidently, Dawa Gydrsen gave the complete rransmission three-year-old boy named Mu Tsoge (dMu Tsog gel. However,
to tWO individuals. Or one might presume that he gave one part since the child was toO young. Gyapung gave the transmission
to TapihritSa and another part to Nangzhet. However, with the to Gyelzik Sechung, who was relatively well educated in terms
exception of several texts from the first section of the Zhang- of knowledge and ritual practice. At the time of the transmis-
zhung Nymgyu, the texts of the Kagyu Korzhi forming the core sion, Gyerpung did a retreat lasting five years during which he
of the whole cycle are presented as the works ofTapihritSa and transmitted the teachings to Gyelzik in a very peculiar way. He
Gyerpung, and it is precisely to these and related works that the had a hole pierced in the wall of his remat cell and would insert
a small straw stalk inside the hole so that the other extremity of
the stalk could enter one of Gyelzik's ears. In this way, nobody
9· On the four different kinds of Rainbow Bodies, sec Achard. L~s Corps dAre-m-
dt/ tt leur inttrprelalion Sf/on Dudjom Rinpoeh~, Khyung-mkh3r 1011, pdf edi-
tion.
II. According [0 modern exegesis, several texts belonging to [he first section o f
10. In the Nyingma tradition, masters said to have reached [holt level are Padm3- [he cycle cxisted prior [0 Tapihritsa :md N3ngzher Lopo. whereas most works
sambhava. Vimafamitra, 3nd the Jate·devenrh.century figure Che[sun Senge included in sections 1-4 ace [he (cachin~ of Tapihri[S:1 transeribed by his dis·
Wangchuk. ciple Nangzher Lijpo.
INTRODUCIION

could possibly hear any word of the transmission. It is reported qualified lineage holder." As a collection said to trace its origins
by the later tradition (exemplified by Paton Tengyel Zangpo, into the country of Zhangzhung, it does nOt make use of tra-
but obviously based on previous works) that Gyelzik reached ditional doxographic schemes such as Mind Series (Sems sde),
complete realization when he received the transmission and Space Series (Klong sde), or Precepts Series (Man ngag sde), nor
that he attained full Buddhahood within a year. does it use such typical expressions as Trekcho (khregs chod) and
After a succession of five more masters, the teachings were Thogel (thod rgal), despite the presence of the related practices
14
transmitted to Ponchen Tsenpo, from whom the lineage divided described in some of its texts.
into two branches. After some time, these two branches were The collection is organized in a set of teachings clearly
brought back together by Yangton Sherab Gyeltsen, who played divided into twO complementary corpuses of works:
a crucial role in collating the oral teachings of the Experiential
Transmission (Nyams rgyud) and in the authoring of several • the cycle of Secret Formulas (gsang sngags skor) and
complementary works. • the cycle of Dzogchen {rdzogschen skor)."
The lineage of transmission has remained unbroken down to
the present day, with several distinct lines of masters, both in the The Secret Formulas or tantric instructions associated with the
Eternal Bon (g:yungdrung bon) and in the New Bon (bongsar) Zhangzhung Nyengyu practice are themselves divided into three
12
traditions. main cycles: (I) Secret Formulas (gsang sngags), (,) Knowledge
Formulas (rigs sngags), and (3) what is known as This-ngak (this

2. THE TEACHINGS OF THE GREAT


sngags), a particular cycle of tantric instructions. What should I'
PERFECTION
13. It makes no sense at:tll engage the practice of this cycle if one has not received
'-1. The Zhangzhung Nyengyu to

beforehand the required initiations- the Imtt'alitm to Ih~ D, namism ofAware·


The Oral Transmission of Zhangzhung is a very peculiar set of ness (Rigpa'; rlsal dbang), the Greal Primordial Initiation ( ~dbang chen mo). and
Dzogchen teachings. In the perspective of the practice of the the initiation of the Yidam, Zhangzhung Meri - as well as the direct introduc·
tion to the nature of the mind.
Path, it may well be regarded as entirely sufficient in itself. pro-
14. The expression thod rgal that appears in the Precepts in Twelve Chapters does not
vided oral instructions (and transmissions) are received from a have the same meaning as in the Thogcl practice of Dzogchen. It appears in the
context of the description of the capacities of individuals: instantaneous {cig char
ba), direct (thod rgal ba), or gradual (rimgyis/skyes pa). See also below, p. 14 n. 17.
12. The Menri lineage of [he Zhangzhrmg Nymgyii. is 110[ {he only one (hat exists.
15. Yangton Pelzang, The Extended List containing the Enumeration ofworks belong.
as is usually bdicvcd by Western Bonpas. There arc several important lineages
ing 10 the Oral Transmission oflhe Greal Perftction in Zhangzhung{rDzogs pa chen
still active in Tibet as well as in Dolpo. Of course, each of them is introduced by
po zhang zhung snyan rgyud kyt rlsis byang thems yig rgyas pa), p. 1.
its partisans as the most important one, bur one thing thar is certain is that the
Dolpo lineage goes back to the early Yangton masters and should therefore be 16. The exact meaning of the word This seems to have been lost by modcrn Bonpos.
counted as one of the foremost lines of transmission. This would require furthcr research.
INTRODUCTION INTRODUCTION 9

be remembered is that both Knowledge Formulas and This For- sion. it seems clear that there was not any universal consensus as
mulas actually belong to the "precepts" (man ngag) of the Secret to which text should be included in which cycle. It seems that
Formulas. In other words, Secret Formulas have Tantras (rgyudJ, the tradition mostly exemplified by the Dru lineage has eventu-
special instructions (lung), and precepts (man ngag), the last ally become the classical reference and that its understanding of
division being composed of the second and third category of the proper way of classifying the texts has become predominant.
tantric Formulas listed above. None of these cycles of instruc- However, as one will see in part two of this book, some mas-
tions has been studied in depth or even basically described yet. ters of the Yangton lineage disagree and propose a different way
The reason might be that it seems very difficult to equate the of classifying these texts. This was recently criticized by Shardza
complex subdivisions of these tantric teachings (as given, for Rinpoche in his Treasury of Space and Awareness (dByings rig
instance, in Yangton Peizang'sExtendedList) with actual texts. 17
mdzodJ, in which he established the list as he thinks it should
The Dzogchen section of the Zhangzhung Nyengyu is itself be. He uses convincing arguments based on the following alle-
divided into two sets of works: . I exp Ianatlon:
gonca . "

• the Four Cycles of the Oral Transmission (bKa'rgyud The outer cycle (Phyi skor) is similar to the palace of a king,
skor bzhi), which was transmitted by the Upper lineage whereas the three other cycles are compared to its treasure
(stod lugs), and house (mdzod khang). If one does nOt enter inside the
• the Experiential Transmission (Nyams rgyudJ, which palace of the king, one will not be able to see its treasure
was transmitted by the Lower lineage (smad lugs). IS house. In the same way, if one does not perfect the actual
meaning of the outer cycle (with the Precepts in Twelve
The four root-texts forming the core of the Four Cycles of the Chapters and related works), one will not be able to con-
Oral Transmission have been listed above in the first part of template the mansion of Wisdom (which is compared to
this introduction. These and other complementary texts are the treasure house of the king). The Twelve Son-Timtras
dispatched according to the outer, inner, secret, and innermost and its three ancillary works 20 can then be used to develop
secret cycles or main divisions of the Zhangzhung Nyengyu. It is a deeper familiarization with the View (Ita ba).
impossible to state with any temporal certainty when the repar- In order to enter the treasure house, one needs a key to
tition of these works was undertaken, but upon studying some of open its entrance door and this very key is symbolized by
the doxographical works included in the Experiential Transmis-

19. He later confirmed his own approach in 3. work he has added to the Nyarongver-
17· Yangton Pelzang. The Extended List. p. 3. very laconically says that details should sion of the Zhangzhung Nyengyu. This ten was translated in Achard. La Struc-
be searched elsewhere. ture du Zhangzhung Nyengyu. pp. 35-39·
18. The adjectives Upper and Lower arc geographical. not qualitative. 2.0. On these texts see ibid .. pp. 16-17 (nos. 3-S)·
,. INTRODUl.II()N IN rRODU CTlON
"
the text of the Six Lamps and its ancillary wotks. Once this The second collection of the Dzogchen section of the
door has been opened, one can contemplate the treasures Zhangzhung Nyengyii, known as the Experiential Transmission
hidden within. In a similar way. owing to the instructions (Nyams rgyud), is a generic designation that applies to three
of the inner cycle (nang slwr) contained in the Six Lamps, (and to only three) sets of works:
the visions of Clear-Light can be concretely seen by the
praccitioner. • the extensive version of the Experiential Transmission
At that time, the yogi clearly sees Awareness in its (Nyams rgyud rgyM pal,
nakedness (rig pa geer mthong), which is the putpose of • the intermediate version of this Transmission (Nyams
the Precepts in Eight Chapters. The study of this text- rgyud 'bringpo), and
the only one included in the secret cycle (gsang skor)-is • the condensed version containing miscellaneous works
compated to a child seeing the marvels contained in the (Nyams rgyud bsdus pa thor bu )."
treasure house but who is still unsure about their overall
value. This example indicates thac the practitioner might The first one is further divided into tWO subcycles, known as the
at this stage scill be uncertain about the original nature of Brown Version (sMuggu) and the Grey Version (sKya rII). They
these visions. J I show very similar contents, although the order of the subtextS is
This certainty can be obtained by practicing the princi- not the same in both versions.
ples of the innermost secret cycle (yanggsang skor) as con- The intermediate version contains a set of eight works that
tained in the Twenty-One Seals and its ancillary works. Its should actually be counted as a first, introductory work fol-
practice leads to the exhaustion of the intellect and phe- lowed by seven texts with allegorical titles (using similes of the
nomena (blo zad bon zad) and results in the total realiza- body and itS clothes)."
tion of the Primordial Purity (ka dag) of the natural state.
po NiIPllnna Yoga in Delhi in 1968. Regardingthe story of how Rinpoche secured
This way of classifying the texts was followed by Yongdzin Sangye a copy of the Zhttngzhung Nymgyii during exile. see Achard. Ltt Biogmphi( d(

Tendzin Rinpoche when he compiled one of the most recent Lopon Tenzin Nttmdak Rinpoch(, voL I, pp. 65- 66 .
1}. It is therefore a dramatic doxographical mistake to classify Dru Gyclw:3's aJakIT'
(and probably the most Widely used) vetsions of the collection."
(Pbyag khrid) as belonging to the Experiential Transm ission, as is currendy done
by several younger Bonpo lamas, despite Yongdz;n Rinpoche's recurrent cxplana.
2.1. This m3yof course not be the case, since the Eight Pr(uplJ3rc morc than explicit tions and teachings on this cycle. which he d early associates with [he Oral Trans·
;thou{ the nature of the visions. but {he im;tge of uncenaimy is uKd here in order mission. not with [he Experiential Transmission. On such a mistake and others.
to demonstrate the mcreasingsubdcty within {he Four Cycles. as one moves from sec Achard, "Mesmerizing with [he Useless?"
one {a {he next. 14. The rncaningof these tities is explained by Sh:udza Rinpoche in the fir.sc: volume
H. A pnnt of this version was taken by Yongdzin Lapan Tenzin Namdak Rinpoche of his Twuury ojSpace And Awareness (dBying1 rig mdzod. vol. I. pp. 61-6,). In
into exile and was used for the reprint published in History and Doctrin~ ofBon this section ofShardza Rinpoehe's work. what should be counted as ~Expcriential
Il I NTROl)U(. 1 [ON IN rRODU C nON OJ

The: condensed version is cercainly the most interesting of the impeded by the arising of thoughts), which "knows" its true
entire Experiential Transmission in terms of accual yogic insrruc· nature as being the Absolute Body (bon sku)."
dons for practice. It contains explicit precepts dealing with The nature of onc's Awart~:ness is such that it abides in its
Thogel meditation (although the term Tbogel is not used) and essence (ngo bo) as a totally dear and unimpeded transparency,
extensive instructions on dark retreats (mun mtshams). What is naked and luminous. In its Primotdial Purity, it thus abides as a
dear is chat this condensed version is not a kind of summary of discerning knowledge that has no object except itself. Being free
the two preceding cycles (as its tide might suggest), but rather a from and not obstructed by the movements characterizing dis-
collection containing extra material that was not included in the cursiveness, it simply arises primordially in a nongrasping mode.
extensive and intermediate versions. For instance. it contains a As to mind (>ems), it is simply the discursive process of dual-
long series of "single transmission" (gcigrgyud) texts chac are not istic gtasping based on ignorance (ma rig pa). Its functions are
to be found elsewhere in the cycles of the Experiential Transmis- mainly dualistic and analytical. Reifying this mind as the sole
sion or the collection of the Four Cycles. These texts are of great abiding mode of one's real nature is the perpetuation of delu·
relevance for the practice of the Six Lamps. sian and ignorance. In fact, one can define mind as functioning
accotding to a mode of ignorance (ma rig pa'i ISbul), while the
2.-1. The nature of the Base, Awareness, and Mind nature of the Mind (sems nyid) abides in the mode of one's dis-
In the first chapter of the Instructiom on tbe Six Lamps, one will cerning Awareness (rigpa'i ISbul). When one abides in the mode
read a very clear and simple explanation of what are known as ofignorance. one remains in conditioned existence and the Base
the Universal Base (kun gzhi), Awareness (rig pal, and mind abides as a base of delusion ('kbrul gzhi). On the contrary, when
(sems or blo)." The Base is designated as such because it is the one abides in the mode of Awareness, one remains in the rec-
very ground that can become the Base ofSal)lsara or the Base of ognition of one's natural state and the Base abides as a Base of
Nirval)a, depending upon the realization or nonrealization of Liberation (grol gzbi).
the nature of its manifestations (gzhi snang). Therefore, since time immemorial, one has failed to recog-
This Base is the true essence of one's mind, abiding as the nize one's own nature. For this reason, the manifestations of
union of Emptiness and Clatity (stong gsa!). The knowledge the Base have been apprehended as objectS manifesting from a
of this Base is called Rigpa (rig pal, a totally discerning Aware- source other than oneself (gzhan snang), causing one to enter
ness that is independent from discursive thoughts (but also nOt the path of delusion. To regain knowledge of one's natural state
and avoid the wandering into the pits of safJlsark existence, one

Transmission" is dearly delineated and de f;tcto excludes me Chaktri from this


category or texts.
1.6. On the key identification or Aw;trcness (rigpa) and the Absolute Body (bon tku).
loS· Throughout the cycle, urn! (mind), biD (intellect), and Jid (mental) are used inter- see Achard. 71Je Pr«rpls il1 Eight Chaplers. in whieh explanations ;tre inuoduced
changeably. even if their respective connotations arc maintained when necessary. on this theme. based on the traditional texts of the lineage.
INTRODUCTION INTRODUCTION 1\

should engage in the special practice ofDzogchen. starting with explained in the practice manuals of the Zhangzhung Nyengyu.
the correct understanding and experience of one's own Aware- such as the Chaktri (Phyag khrid) of Dru Gyelwa Yungdrung
ness through Trekcho ptactice. The cortesponding teachings in (1242-90).'" In this context the literal understanding of the
the Six Lamps are described in the first two Lamps as well as in twO expressions appears clearly meaningful as it delineates the
chapters III and IV of Dru Gyelwa's Chaktri and the first chap- correct approach to the practice; it is thus generally said: "If
ters of the Twenty-One Seals. the rigidity has not been cut. then the crest will not be passed
Basically, the practice consists in remaining in the fivefold over" (khregs ma chod na/ thod mi rgal bal). This means that
position. facing a deep blue sky. and breathing normally without if the rigidity of the conditioned mind is not eradicated. then
blockage. Concentrating without tension on the outer sky, after the actual core of the visionary practice of Dzogchen will not
a few days. one will experience the "separation of the pure from be enabled. But it also means mote: it means that Thogel prac-
the impure" (dwangs snyigs dbye ba) in which Awareness dawns tice must be performed within the actual experience ofTrekcho.
spontaneously without being conditioned by anything. When This entails that after an initial familiarization with Trekcho
one reaches a sufficient stabilization of the experience of Aware- alone (in order to stabilize the experience of the natutal state).
ness through this practice. one should then cultivate it without Thiigel should be practiced within the actual experience of the
artifice and integrate it to the key points (gnad) ofThiigel prac- natural state (through Trekchii)."
tice described in the following section. The instructions about Thogel practice are not ordinaty ones
and should not be taught to an unworthy or unqualified vessel.
2-3. Instructions on visionary practice In the last chapter of his Chaktri. Dru Gyelwa says that a proper
The main practice ofDzogchen is concerned with stabilizing the vessel should be:
experience of the natural state and contemplating its dynamic
manifestations in ever increasing visions. These two aspects
of the practice are generally known as Trekchii (khregs chod.
that practitioners of lower capacitks are gUided in a gradu:l1 mode; those ofinter-
Cutting through Rigidity) and Thiigel (thod rgal. Passing over mediate capacities enabling them to skip stages arc guided through the direct
the Crest). These two words are not used in the Zhangrhung revelation of the essence of Wisdom; and those of instantaneous realization :lre
simply t:lught the nondiffcrentiation of appearances :lnd mind (Jnang umJ dby~r
Nyengyu corpus. except for Thiigel but not with the meaning m~d). See Mdn ngdgleu'bcugnyiJ pa, pp. 117-19.
27
intended hete. However, their actual practice is of course
1.8. See Lopon Tenzin Namdak (cd. Gerd Manusch), Th~ Main Dzogchen Practim
and Th~ Mditation on th~ Clear-Light (see bibliography for full references, under
Yongdzin Rinpoche). Kurt Keutzer has also prepared transl:ltlons of the entire
2.7· As mentioned above in note 14. it is used in me context of the gradation ofcapac-
manu:lI ofDru Gyclwa's Chaktri, including the Tibet:ln fext (see the bibliography
ities among practitioners. These are generally classified as gradu:llists (rim gyli pa,
rim Jky~J pal, those able to skip stages (thod rgal ba), and instant:lneists (cig char for complete references).

bal· This classification occurs in the Pr~(~PIJ in Tw~/lJ~ ChapuYJ (Man ngag I~it 1.9. In other words, :lner an initi:ll familiarization with Trekeho alone, Trckcho and
bcu gnyli pa) of the outer section of the Zhangzhung Nyengyu. There, it is said Thogcl should be practiced together.
,-
" I N T RO Du cr l ON INTRODUCTION

... A person endowed with good karma and (spiritual) about the practice of Thogel in Bon texts are included in three
fortune, mainly concerned with the next Iife,3° (possess- chapters ofShardza Rinpoche's Treasury ofSpace and Awareness
ing) diligence and great generosity; his faith and devo- (chaps. '5-'7). The first describes generalities about Thogel,
tion should be associated with (a nawral) compassion; he the second deals with the actual practice itself. and the third is
should gather assiduity and determination. practice aus- entirely dedicated to dark retreats (mun mtshams).
terity and endurance, be flexible in terms of thoughts and Thus in chapter 15 of the Treasury of Space and Awareness,
actions,31 be endowed with mindfulness and vigilance. be one is first introduced to the ten superiorities of Thogd over
of proper (health in terms of his) elements, and be in the Trekcho. 33 These cover subjects such as superiorities in terms
12
prime oflife. of purification of dualistic grasping. purification of conscious-
ness, visions of Clear-Light, stages and paths, etc. Then the
Therefore, to such a rare chalice, the qualified master should author describes in a general way some of the key points of
reach the principles of Thogel without hiding anything or hold- Thogel practice, including the four Channels of Light ('od rtsa
ing back any instructions. The:: most extensive explanations bzhi) and the Four Visions (snang ba bzhi), and gives a lengthy
explanation of the Four Lamps (sgron ma bzhi), as well as sev-
eral other peculiar elements belonging to Thogel practice such
}O. John Reynolds{7he PYACliuojDUJg(hm ...• p. 192.) undcm.andsphJi malllgtsobor
as the visionary manifestations of the Three Bodies along the
'dt-in pa as ·should subsequently be kept:1s the principaJ (diSCiple}." This is wrong.
Phy; mil. fa h:u no adverbial function hc=re and simply means "about the next life," Path, the eternal chains of Awareness {rig pa g.yung drung lu gu
a classical idiom frequently found in traditional texts. Furthermore,glsD bor 'dtin rgyutf}, etc.
I'll docs not me:!.n "to be kept as the principal" but rather "(0 be mostly conc(:rncd
In the next chapter, the author startS with a detailed descrip-
wim."
tion of the key pointsofbody, speech, and mind. The body should
}I. This was nOf correctly understood in Reynolds (ibid.). who uanslates "who is
suit2ble in all his 3ctions according fO plan." The text h3s: bsam sbyor las su rung be placed in one of the five main postures that are described in
ba. hSam sbyor refers to thoughu 3nd anions, to what one thinks 3nd how onc the manuals of the Zhangzhung Nyengyii, namely the pOSitions
acts. Las su rung ba has scver:l.l meanings, such as "acccptable." "proper; somc-
of the Lion (seng gel, the Elephant (glang chen), the Sage (dge
times 31sa -brought under comrol; which could work hcre too. I have chosen
"Aexiblc" because it implies dlat the person described pcrfct:dy controls his mind sbyor), the Swan (ngangmo), and the Antelope (gna'pho). Using
and his actions and is able to manage rhem in a workable manner. these postures is decisive insofar as Wisdom abides within the
p .. This W2S also clearly not understood in Reynolds (ibid.), where it is translated as body. Thus, if the body is not controlled through the use of these
"who can spre2d 2nd abide in wh2t is proper." This rendering docs nOt mean any-
thing. The tat is however very de2r; it S3YS: 'byung rung dar fa hi/b. Reynolds has
postures, then the natural radiance of Awareness will not be seen
taken dar to mean "qm:ad," but here it refers to a young adult. and the classk3.1
expression dar la bah means "in the prime oflifc" and not "spread." Furthermore.
'byung rung has norhing to do with "to abide in what is proper" but rcfers to the 33. Usually only seven are discussed in Nyingm2 works. This is thereforc onc particu.
fact that the practitioner shouldbe healthy 2nd endowed with proper (rung). larity ofBQnpo Dzogchen teachings: to explain these superiorities with a number
equilibmed clements ('byung). of ten mod:alicies.
" INTRODUCTI ON INTRODUCTION

during Contemplation. As [0 speech, the voice should remain and an explanation of how visions arise from the natural state
silent and breathing should be performed through the mouth. itself.
As to the mind, it should be focused on the eyes and these fixed This latter theme is the perfect link for the next secrion of
on visionary Space (dbyings). this chapter. which is concerned with the detailed explanation
Following this (and still in the same chapter), the amhor of the Four Visions (snang ba bzhi), the scheme in Five Visions
describes at length the next four key points (gnad bzhi), namely (snang ba lnga) peculiar to the Zhangzhung Nyengyu being dis-
those oft,) doorways, (2) objects, (3) breath, and (4) Awareness. cussed in the context of dark retreats (mtm mtshams).
The key poine of doorways concerns the orientation of the gazes In conclusion to this chaprer, Shardza Rinpoche describes the
used during the practice and corresponding to the posture one is four final precepts, which contain, among other things, explana-
using. The objects are the supports (rten) of practice such as the tions abom the signs occurring during the practice, etc. These
sky, the rays of the sun, the moon, burrer lamps, and the dark- signs are of tremendous importance in order to clearly identify
ness of a special cell (mun khang). As ro the key point of breath, the stage one has reached in the course of the practice itself.
the air should go through the mouth, with equal inhalations Dark retreats ate one of the main practices performed in
and exhalations. A slight holding of the breath with empty lungs Dzogchen teachings. 36 1hey exist in different forms Ot supports
should also be performed. Shardz. Rinpoche says that without and are practiced either before daylight Thogcl or after, depend-
chis key poine, anyone training in Thoge! will not see the visions ing on the cycle one practices. For instance, in the Zhllngzhung
of the natural state. As to the key poine of Awareness. there are Nyengyu, these retreats are performed before daylight Thogel,
up to six elements to take into accoum: View (Ita ba), Medita- whereas in cycles such as the Rifined Gold ofthe Great Perfoction
tion (sgom pal, Conduct (spyod pal, the three natural radiances (rDzogs ,hen gser zhun), they are performed afterward.
(rang bzhin gyi gdangs gsum ),34 the four clarities (gsal ba bzhi)," Generally speaking, these retreats are given in "Black Guid-
ance" (nag khrid) kind of instructions, but there also exiSts
34·· These are the natural r2diance of the pure sky. the natural radiance o f the (in New Bon and the Nyingma tradition) a special kind of
pure Reality, and the luminous radiance of pure Wisdom. The firsr is simply
dark retreat called "Variegated Guidance" (khra khrid), which
the cdestial purity of the sky that is free from ch:l.r3ctcristics. The second is
the Aw.ucncss of the Path (Iamgyir;gpa) realizing the empty transparency of demands a special cell with openings on the four walls." In a
th~ Awar~ness of the Base (gthi'i rigpa), both fUSing like th~ sky mixing with
th~ sky. The third refers [0 the visions of Wisdom th:u arise as the natural
so far. I h:1VC~n't ~en able to locate th:llt quote in the Ytm cyele itself.
displays offtvefold lights, Thiglis. etc. (dlJyings rigmdwd. II. pp. 2.70-71).
J6. 1htt~ Me also dark retreatSin the comext of the Kilacal.'TIlt4ntra but they do not
}S. These :Ire (.) ,he darity of ,he senses (dbang po) whose doorways ar~ not
lead to visionary devdopm~nts Similar to those ofDzogchen. On this subject. fh~
obSfruct~d by anything; (1.) [h~ duity of the mind ch:u is nO( cov~r~d by the
third Dodrupchen Rinpoche explaim the difference ~twcen the: two. S~e Tony
five poisons: (J) the darity of consciousness (hac is not soiled by dualistic
Duff, About th~ 1hru Lin~J tlw Strjk~ Key Points. pp. 14-1~.
grasping; and (4 ) the darity of the intellect that is free from the cempem o f
discursiveness. The sou rce of th~s ~ four clarities is said to be the Ytln IhlU~/. 37. Yongdzin Rinpochc confirms (privace meeting. Shemen Ling. 1.006) (hat such
which is quoted in the TmuuryofSpactandAwaren~S5 (II. P.1.71.). However. Vari~gated Guidanc~ docs not exist within the teachings of Eternal Bon. Indeed.
:. IN TRODUCTI ON INTRODUCTION

certain sense, retreats based On chis Variegated Guidance are If the practitioner is able co perfect all five visionary stages, then
the core of Dzogchen teachings, combining daylight Thoge! he is certain to reach Buddhahood in his lifetime and to mani-
and dark retreats proper. With the exception of this Variegated fest the Rainbow Body (Ja'lus) at the end of his life. Ifhe fails to
Guidance, dark retreats, which are performed for the duration perfect all those stages and does not reach enlightenment before
of at least seven weeks, can be of the following kinds: death, he will be confronted with the intermediate states {bar-
dos} arising after his demise.
• dark retreats using mostly Tsalung (rtsa rlung) kind of
techniques like in the Seven Cycles of Clear-Light ('Od :z.~•• The arising ofintermediate states
gsal bdun skor) of the Zhangzhung Nyengyu; The Lamp of the Moment of the Bardo (bar do dus kyi sgron
• dark retreats using mostly Peaceful and Wrathful Dei- ma) mentions explicitly only two kinds of bardos but obviously
ties (zhi khro) like those found in the Yang!s< Longchen refers to a third one, given the contents of this Lamp. The twO

or in the Kusum Rangshar; and bardos that are mentioned by name are {I} the Bardo of the
• dark retreats based on two specific yogic instructions Clear-Light of Reality {bon nyid 'od gsal gyi bar do } and (2) the
known as "Pressing the Ocean" (rgya mtsho ar la gtad Bardo of Becoming (srid pa'; bar do). It however clearly refers
pal and "Entering the Glow of the Ocean" (rgya mtsho [0 the Bardo of the Time of Death ('chi ka'; bar do), since it
dUlangs su zhugs pal. extensively describes the moment when body and mind sepa-
rate. In the Chaktri, Dru Gyelwa describes three bardo states in
In the system of the Zhangzhung Nyengyt" by indulging in the the chapter on Conduct (spyod pal. He mentions the Bardo of
practice of dark retreats again and again, the yogi will gradu- the Abiding Base (gnas pa gzh; bar do), as well as the Bardo of
ally experience nve successive visionary stages forming the Five the Clear-Light of Reality and the Empty Bardo of Becoming
Visions (;nangba Inga) mentioned previously and listed as: (stongpa srid pal bar do). From its description, the Batdo of the
Abiding Base appears as identical to the Bardo of the Primordi-
• the Increasing of Visions (;nang ba 'phel ba), ally Pure Absolute Body (ka dagbonsku' bar do), which is rarely
• the Spreading of Visions (;nangba mchedpa), discussed in the sources at our disposal. Most Tibetan schools
• the Intensification of Visions (;nang ba rgyas pal, consider it as a blank or dark state without consciousness. It is
• the Perfection of Visions (;nang ba rdzogs pa), and on the contrary described in Dzogchen teachings as the scate
• the Ultimate Stage of Visions (;nang ba mthar thug). in which one is directly in the experience of the Absolute Body
(bon sku). However, it is also said [0 laS[ as long as one is able to
remain undistracred in the experience of the natural stare. This

so far. 1 have found references to such retreats only in the Nyingma and New
means that ordinary beings and nonadvanced practitioners have
Bon traditions. no actual possibility to recognize it.
I N T RODU(.. I rON INTRODUCTION !\

After its extensive description of the dissolutions of the ele- individuals wander endlessly in rhe cities of rhe six destinies
ments and their winds at the time of death. the text describes without refuge. Their situation rarely provides. if ever. favorable
the mode of liberation (grol t5hu!) of the three main categories circumstances to gather good karma. For this reason, at the end
of practitioners: supuior. medium, and lower ones. of rhis Lamp, Tapihritsa exhom Nangzher Lopo (and through
Those of superior capacities reach enlightenment in this him all practirioners of rhis cycle) to seriously think about the
very life and do not have to pass through the narrow path of Raws of delusion and to give up sal11saric expectations. The time
the bardos. allowed by our karma to keep rhar human rebirth is more than
Those of medium capacities may reach enlightenment after uncertain and for this reason one should wc:lcome all opportu-
the disconnection of rhe mind and the body, but they need ro nities to practice with zeal during serious retreats.
have been deeply familiar with rheir natural state during rheir
lifetime in order to reach Buddhahood at rhar rime. If rheir 2-5' Instructions on the nature of the Fruit
recognition of Awareness is not impeded by the experience of There is no explicit discussion of the nature of rhe Fruir ('bras
death, they will see rhe natural arising of the Three Bodies ar the bu) in rhe roor-rexr itself bur it might certainly be enlighren-
rime of rhe Bardo of Clear-Lighr and will reach enlightenment ing to discuss the result of rhe Path in the larger contexr of
wirhout further delay. Dzogchen teachings. There are. for instance, amazing presenta-
Practitioners of lower capacities are generally unable to rec- rions of rhe Fruir in Shardza Rinpoche's Treasury ofSpace and
ognize rhe Bardo of the Clear-Light of Realiry and are rhus Awarene55 (dByings rig mdzod), as well as in his Fruit chapter
propelled into rhe Bardo of Becoming by rheir own karma. For wirhin rhe Natural Arising of the 1hree Bodies (5Ku g5um rang
some, ir mighr still be possible to perform a postmortem Phowa shar)." Dru Gyelwa has also aurhored a text associared with rhe
(pho ba) ar rhar rime, provided sufficient training in rhis prac- Zhangzhung Nyengyu cycle, entitled Gradual Instructions on the
tice has been obrained during the Iiferime and provided rhey can Decisive Elucidation ofthe 1hree Bodies and the Taking Hold of
recognize their situation as being that of the bardo. remember the Natural State ofthe Fruit ('Bras bl< rang sa bzung zhing 5ku
the instructions, erc. After successfully performing rhis Phowa, gsum dmar thaggcod pa'i khrid rim), from which we shall briefly
they will gain a fortunate rebirth in a pure realm and will reach summarize rhe following dara:
Iiberarion after this ulrimate rebirth. After two initial sections dedicated to examples and direct
Ordinary individuals are helplessly drawn by rheir karma introductions to the natural arising (rang shar) and natural
toward a new matrix and will have to take rebirch according manifestarions (rang snang) of sounds, Iighrs, and rays, Dru
to their past actions. Erring in the six destinies. it will require a

tremendous amount of good karma to regain a human rebirth


}8. 1h~ Union of SaTflIlirll and NirIJtilJll, InslTutllOm on Apprthending 11K Natural
and to engage in the practice of rhe teachings of Eternal Bon. SlaU o/I/'( Fruit ('Bras bu Tang sar bzung ba'; khrid 'khor 'tias mnyam sbyor, sKu
Generally, given rhe negative nature of rheir karma, ordinary !Sum rang shar. pp. IB-170).
I NTRO D UC TI ON INTROIH .; nON

Gyelwa's text discusses the Fruit in terms of the existence of At this level of the Fruit, the natural state retains its sponta-
Buddhahood within oneself and the arising of Bodies (sku) and neous dynamism (rtsal) expressed in sounds, lights, and rays. At
Wisdoms (ye shes). rhar rime one understands (and direcrly experiences) rhem as
Regarding the natural existence of Buddhahood within one's natural visions (rang snang) displayed and Iiberared wirhin
oneself,J9 one's Awareness existing within the sanctuary of the rhe Essence of Awareness (rig pa'; ngo bolo In fact, when one
Brown Cornelian Tent is the Absolute Body existing naturally has reached rhis level of realizarion, rhe five-colored lights rhat
within oneself (bon sku rang chas). The natural dynamism (rang abide as one's fundamental. luminous nature manifest according
rtsal) of Awareness arising and being totally perfect within the to their own characteristics. Thus:
pathway of the channels is the Perfection Body existing natu-
rally within oneself (rdzogs sku rang chas). The spiritual marvels • rhe white light appears as Kunnang Khyabpa in rhe
that arise at the doorway of the Lamps are the Emanation Body central direction. in union with his yum. the goddess of
naturally existing wirhin oneself (sprut sku rang chas). On this the sky element;
theme, the root-text of the Twenty-One Seals says: • the yellow light appears as Selwa Rangjung in the east-
ern direction, in union with his yum, the goddess of
The Absolute Body, which is Self-Awareness, emerges the earch element;
from the expanse of the heart; • the green light appears as Gelha Garchuk in the north-
The Body of natural Perfecrion stands in the pathway of ern direction, in union with his yum, the goddess of
the channels, and the air element;
The Emanation Body emerges naturally ar the doorway • the red light appears as Jedrak Ngome in the western
of rhe Lamps. direcrion, in union with his yum, the goddess of the
fire element; and
In this perspective, the empry essence of Mind itself {sems ny;d) • the blue light appears as Gawa Dondrup in the south-
corresponds to rhe natural existence of the Absolute Body ern direction. in union with his yurn. the goddess of
wirhin oneself. Its perfecr Clarity corresponds to rhe Perfecrion the water element.
Body, and its capacity to manifest itself in an infinite variety of
visionary marvels corresponds to its aspect as Emanation Body.-to

the three Bodies of the P3th (lam gyi sku gsum, namely the actual experience of
these Bodies during the pr.actice of the P.ath and [heir .arising within one's con-
39. This subject is dealt with in derail in Achard, 1h~ Pr~ctpts in Elgin Chaptm.
tinuum) . .and the threc Bodies of the Fruit ('bras bUI skugsum. corresponding to
-40. Oru Gyclwa'scxplanation about Bodi" and W isdoms formerdescribcs the Three their concrete arising in their tot:11 perfection). I will deal with these three aspeets
Bodies in terms of thei r namre abiding:1s the three Bodies of the Bue (gzh/i sku in detail in a forthcoming short work provisionally entitled Ih~ Ihru Bodi~s of
gsum. corresponding to their natural abiding within oneself. as described above), th~ Gr(al Perftctjon and l1uir Exprmion According to the BaJ~, Path. and Fruit.
INTRODUCII()N INTRODU C '(I ON

All those deities appear in a mode that is characteristic of thac Rinpoche in his Treasury of Space and Awareness, che accual
of a central deicy surrounded by an encourage. All of chese also meaning of "Wisdom" (ye shes) is "co know dearly che prin-
appear according to outer. inner. and secret forms. They are of a ciple of primordial Thusness" (ye ci bzhin ma yi don gsal bar
single essence. which manifests itself in one of these three kinds shes pal·
of forms according to the beings to be converted. These Wisdoms arise as che nacural glow (rang mdangs) of
Furthermore. the eight associations of consciousnesses one's visionary Space (dbyings) in a variety of modes chac are
(tshogs brgyad) manifest as che Eighc Primordial Shens (ye gshen all insubstantial. Because of their visionary nature, it is also
hrgyad)41 that. with ocher manifestations such as the five immac· important to differentiate between chese Wisdoms themsdves
ulace deicies, che six subduing Shens, che four ~eens, etc., form and cheir specific lights ('od). The difference between che cwo is
che complex group of the forey.five main peaceful deicies of the chat of gold and the yellow color. Wisdoms also have a sapien-
body, etc. In facc, chere are forty-five inner peaceful deicies and tia! aspect chat is the quintessence of Sublime Knowledge (shes
eighty-six wrachful secret manifestations of male and female rab snying po), namely Awareness itself (rig pal. Therefore, che
deities, abiding as a complete mal)c;lala. relationship between Space (characterized below as empcy),
The fact that these ddties appear as couples in union (yah Wisdoms, and their sapiential aspecc is defined as follows in che
yum) is a symbol illuStracing che union of Methods and Knowl- Tantra of the Initiation to the Dynamism of Awareness (Rig pa
edge, of Claricy and Empciness. etc. The facc chac chey appear rtsal dbanggi tantra):
as a central couple and its entOurage in union symbolizes the
capacity of liberating the mind and its mental events. Further The empty (Space) is endowed wich the quintessence of
explanations are given by Dru Gyelwa regarding cheir manifes- Wisdom (ye shes),
tations in outer. inner. and secret modes; their activities; the Wisdom is endowed wich che quintessence of Knowl-
fact chat chey are endowed wich che fivefold sec of Body, Speech. edge (shes rab), and
Mind. ~lities, and Activities; etc. Knowledge is endowed wich che quintessence of Aware-
The Wisdoms chac form che display of Awareness are che ness (rigpa).
five tradicional Wisdoms (ye shes Inga) chat can be subsumed
co (,) che ultimate Knowledge realizing things as they are Further explanations given by Shardza Rinpoche in his Treasury
and (.) che relative Knowledge realizing the diversicy in oJSpace and Awareness entail a detailed discussion of the three
which chey appear." In general , and as seated by Shardza kinds of Wisdoms, namely:

041. On these and those mentioned hereafter. sec Achard. 7h( Pr(UpfS 111 Eight Chap·
1m. pp. IOSff.
Dru GydwOl'S text. The rest of the discussion given here is based on Shardza
4-2.. The discussion of Wisdoms in the context of the Fruit is not very detailed in Rinpoche's Treasury ofSpace al1d Awar(1tw.
INTRODUCTION INTROD UCTION

• the three Wisdoms of the Absolute Body (Essence. ning of rhe Parh. when one first entered rhe doorway of rhe
Nature. and Compassion). reachings of Ere mal Bon.
• the five Wisdoms of the Perfection Body (Wisdom of
Emptiness. Mirror-Like Wisdom. etc.). and ,-6. The way to perform the practice
• the two Wisdoms of the Emanation Body (Knowledge The actual method for practicing the Instructions on the Six
of the ultimate nature and Knowledge of the relative Lamps is given in the Six Essential Points of Pure and Per-
nature). flct Mind. which goes back to Orgom Kiindiil (eleventh cen-
tury) and Dampa Bumje (eleventh century). the eldest son of
Of course. to counteract the functions and activities of the Yangton Sherab Gyeltsen." The Six Essential Points is one of the
84.000 passions of deluded individuals. Wisdoms can be mul- few manuals of the Zhangzhung Nyengyu. and its structure and
tiplied in as many varieties and modalities as necessary. in an contents have certainly inspired Dru Gyelwa Yungdrung when
increasing mode whose full meaning is that Bodies and Wis- he started to compile materials for the redacrion of his Chak-
doms are combined together in order to concretely work for the tri (Phyag khriJ)." However. in order ro perform rhe practice
benefit of sentient beings through specific activities. of the Six Lamps. one first needs to complere rhe preliminar-
At the base of these activities are three elements of crucial ies (sngon gro) of the Zhangd?Ung Nyengyu rhar are described
importance: (I) a grear compassion. (2) a perfect skill in lib- in rhe Stages of the Nine [Preliminary1Practices of Bon (Bon
erating means. and (3) omniscience. Through the power of spyod dgu rim)." The nine preliminaries ro perform 100.000
a compassion that is equal for all, unceasing and inexhaust- times each are (I) pracricing self-iniriarion. (1) meditaring on
ible. one performs the benefit of migrating beings. Through impermanence. (3) confessing bad deeds. (4) generating the
the skill in liberating means. one is able to guide beings by enlightened mind. (s) taking refuge. (6) offering rhe mal)Qala.
performing specific activities such as appeasing. increasing.
etc .• or any kind of specific activity required for subjugating
beings. And through rhe marvels of omniscience. one displays .04-3. The English translation of this [ext is forthcoming. See :a.lso below n. H·

rhe knowledge of rhe natural stare wirhour anyrhing likely to .04-.04-. On the various practice manuals of the Zhangzhung N,~ngyu, sce Achard: "Mes'
merizing with ,he Uscless ~: pp. I}S-}7. Som< r(SC2rch is necessary to duerminc
remain hidden from one's understanding. without anyching
whether Dru GyelW2'S work is actually based on the Zhangtri (Zhanglthr;tf) com-
lett unclear, etc. These activities are performed on a continu- piled by Zhangton Tsiihrim Loden (see Kvaerne, "The Canon of [he Tibe(an
ous basis without interruption. No effort is required for their Bonpos,~ II. no. T !.6s) or not.

performance since they are done in total, spontaneous perfec- .04-5. A very precisc and literal translation of (his work has becn done by David Ger·
mano in The Exp"i~ntiA/ (sic) Transmi5sion ofDrU~/W4 Yungdrung, Part On~.
tion. Such altruistic capacities are the concrete result of the
Since that tim<, Kveral cranslation5 of this fundamental texc for preliminary prac·
aspirarion to help all sentienr beings formulared ar rhe begin- tices have appeared in various forms and languages. To my knowledgc. another
version is being prep:ucd by Kurt Keurzer.
'.
(7) purifying one's obscurations. (8) offering one's body." and
INTRODUCTION INTRODUCTION

and to the Protectors practice centered on Gyelpo Nyipangse


3'

(9) reciring the prayer to the lineage." and Menmo. At the same time. one should receive the instruc·
Of course, in the traditional context of the practice of the dons on how to perform the Absolute Activities oJKuntuzangpo
Zhangzhung Nyengyii. one is also expecced to perform rhe (Kun bzang don gyi phrin las). which can be used either fot
outer and inner Rushen (Phyi nang ru shan) as forming the spe- daily sadhana practice or as a feaSt offering {tsok.ganacakra) ....
dal prdiminaries ofDzogchen. 4R These Rushen practices do nOt Then one must receive the cwo "Dzogchen" initiations asso-
appear in Dru Gyelwa's Chaktri set of teachings. There are two ciated with this cycle. namely the Tantra ofthe Initiation to the
possible reasons for that: (I) these teachings were considered to Dynamism of Awareness (Rig pa'i rtsal dbang gyi tan tra) and
be highly esoteric and only given orally (until they were even- the Great Primordial Initiation (Ye dbang chen mo) either in
tually put into written form. at least for the inner Rushen);" its Terma (gter mal version or according to that compiled by
or (2) they were included in the curriculum of practices at a Shardza Rinpoche. Obviously the transmission of the lung
later date and were not considered part of the original set of (reading transmission) of the text of the Six Lamps combined
practices. with oral instructions is also compulsory.
There are also several initiations that one needs to receive According to all senior official lineage holders of the Zhang-
before engaging in the formal practices of this cycle. starting zhung Nyengyu. it would not make any sense to Start the prac-
with the initiation to the Yidam practice ofZhangzhung Meri tice of this text without the above~listed prerequisites (in par~
ticular without receiving beforehand one of the cwo initiations
mentioned in the previous paragraph).
46. This ~£~rs (0 3. very simpl<: form of daily Cho (gCoJ) practice. slightly simplined
compared to (he extensive Chii practice performed at dusk. As explained by Yongdzin Rinpoche. the practice can be
47· Relative to the instructions on how to perform these preliminaries. see Achatd. performed in a nonelaborate manner (spros med tshu!) or in an
Th~ DAWII ofAWllrmesJ. pp. 11 - 39. The sole existence of that thirteenth-century elaborate manner (spros beas tshu!). The nonelaborate approach
text by Dru Gyclwa contradicts th~ assertions spr~ad by som~ uneducated indi-
concerns only highly advanced practitioners who remain in
viduals within the Western Bonpo and Nyingma communities regarding the faCt
that preliminaries (sngon iro) w~re coined together;l.t a very late dare (nineteenth the contemplation of their visionary nature without interrup-
cenrury!) and that they have been imposed as a compulsory set of pr3eticcs for tion and who thus continuously abide in what is known as the
Westerners. Thes~ 3Sscrtions are uner nonsense.
Horizon of Day and Night (nyin mtshan ·khoryug). This means
,..8. They arc also described in 1h~ Dawn ojAwarenm, pp_ ,..8-87.

ourer Rfl.s"m~ texts or instructions in the entire SCt of works of the


49· Thett a.rc no M
ZlJangzlJung Nymgyii and Nyamgyu. However, ,hcre is one work (included both so. Explanation and transmission courtesy of Yongdzin Rinpochc. Except for the
in the Npngyii and in the Nyamgyii) describing in detail the pracria of the inner French translation used at the Khyung.mkhar Associ.ation, I don 'f know of any
RuJun, .and there: .also uists a rd.ated prayer rh.ar is to be sung.at the end of rhe other translations of this UXt mat is oferudal importance for the daily practice of
sessions of practice (this prayer is included in me Nyamgyu only, but it c1e.arly the Zhangzhung NJ~nlJu. P:ms of the hidhalla pr2ctice included in this text arc
docs nor belong to it bur rather to general works associated wlrh the collection used or referred to in Shardz.a Rinpoche'$ compil:l.tion of 7h~ Gr~at PrjmortiiaJ
and included in the collection by modern cdimrs). Initiation (Y~ dbang ~h~n mo).
INTRODUC nON INTRODUC nON

that they practice constantly. being entirely focused (without


3. THE TEXT OF THE SIX LAMPS
breaks) on the visions of Thogel. including during their dreams.
Such a level can be achieved only afrer years and years of inten- The text of me Six Lamps comes with a set of o[herworks. four of
sive retreats and is in no way among the possibilities of ordinary which are intimately associated with it, two of these being direct
51
practitioners. commentaries written by medieval masters of the lineage.
The elaborate approach is based on a daily program cover- The /irst is [he Ornament ofSolar Lights. a commentary com-
ing most practices performed on the Path of Bon. This entails posed by Uri Sonam Gyelesen (thirteenth century)." which just
performing on a daily basis the tantric practices (including preceded [he second work. [he Commentary on the Contempla-
Tsok offering) as they are found in the activity manual of [he #ve Meaning 0/ the Six Lamps. a composition by Oru Gyelwa
Zhangzhung Nyengyii ([he Absolute Activi#es ofKuntuzangpo). Yungdrung (U4>-9 0 )."
as well as [he Zhangzhung Meri sadhana and [he invocations The third work is the short practice manual known as
of [he cwo Guardians of [he teachings: Gyelpo Nyipangse and [he Six Essential Points of Pure and Perftct Mind (Byang chub
Menmo. Obviously [his program includes [he performance of sems kyi gnad drug). which explains [he practice of [he Six
[he four daily offerings: fumigations (bsang) in [he morning. Lamps.54 According to the tradition. this manual is attributed
water offering (chu gtor) before noon. burnt food (gsur) in the co Yang[on Sherab Gyelcsen. but [he inner evidence found in
late afrernoon. and Chii (gCocl) afrer sunset. One should also fol-
low [he actual order of practices as they have been established.
51. We will see below in parr tWO another way ofclassifying and describmg the works
for instance. by Om Gyelwa in his Chaktri manual. Yongdzin
surrounding the Six lAmps.
Rinpoche has writeen a detailed program for retreaes. which
51. The full tirle is Tlu Ornament of Solar Lights: A Commentary on the Lamps
can also be followed by serious practitioners. This program is Extracted from the Oral Transmission of the Great P"'fiction in Zhangzhung
of great help for understanding how co actually progress along (rDzogs pa chen po zhang zhung snyan rgyud las sgron mal 'grel nyi 'od rgyan,
Gangs ti se bon gzhung. vol. 1"" pp. 16",-}05). Strangely enough. in his List Enu-
[he Path ofOzogchen. without many obstacles and with a great
merating [the llXts 1ofthe Zhangzhung Nyengyu (rDzogs pa chen po zhang zhung
celerity. This text is not included in his Collected Works. It was snyan rygud kyi rtsis byang). Yangton Pelzangattributes the redaction ofthis work
writeen by Rinpoche during [he winter of 1998-99 in Tricen to Nyagton Ripa Shertsiil (Sherab Tsiilrrim) instead of the laner's disciple, Uri
SOn:l.m Gyehsen. This was also noted by Henk Blezer (~Grearly Perfected, in
Norbutse and consists of five pages. its tide being the Succession
Sp:l.ce and Time; p. 91).
o/Practices for the Dzogchen Training (rDzogs chen khrid sbyong S}. The full tirle of this work is the Commentary on the Contemplative Meaning ofthe
phyag len gyi go rim). Transla[ions in both French and English Six Lamps Extracted.from the Oral Transmission ofthe Great Pnftction in Zhang-
have been published by [he Khyung-mkhar Associa[ion. zhung(rDzogs pa chen po zhangzhung snyan rgyud las sgron ma druggi dgongs don
'gTe1 pa, Gangs ti se bon gzhung, rTse zhigdgon, vol. 1 .... pp. 117-6}).
s.... A translation and exhaustive commentary of the practice h:l.S lx:en published in
Achard. lA Pratique des Six Points Essmtuls de l'Esprit de Pm:Jdite Pureti, volume 1.
Editions Khyung-Lung, 1007. A second volume of instructions is in prepuation.
I NTRODU C n ON IN T RODU CTI ON

the Experiential Transmission {Nyams rgyud}, in particular in • photocopies and photos of the Samling (bSam gling)
the medium-size collection, definitely proves that the teachings manuscript,
were actually compiled by his son, Dampa Bumje O. • the Nyarong xylographic edition prepared by Shardza
The fourth work is the amazing short treatise known as the Rinpoche (1859-1934) and Welter Sang-ngak Lingpa
Six Thiglts (Thig Ie drugpa), which is considered an offshoot of (1864-1959?),
the Six Lamps but which brings forth a number of interesting • the manuscript included in the Welkhyung Gompa
clarifications thac are necessary co embrace the full meaning of Kanjur, as preserved by Kundrol Mongyel Lhase
the root-text itself {i.e., the Six Lamps)." Rinpoche in the reprint of the Kanjur,
The other wotks belonging to the second division of the • the manuscript reprinted in the second edition of the
Zhangzhung Nyengyii pick up specific themes from the Six Kanjur in Chengdu (ca. 1990) known as the Ayong
Lamps such as, for example, instructions on the correct under- Kanjur, and
srandingone must have of the notion of the Universal Base (kun • the recent edition included in volume 24 of the Gangs
gzhi), explained in the Lamp Clarifying the Oral Advice on the ti se bon gzhung collection, which essentially reprints
Universal Base {Kun gzhi zhal shes gsal ba'i sgron ma)." the Nyarong xylographic print.
These various works help provide a better understanding
of the caments of the Six Lamps and the precise instructions
revealed by Tapihritsa. They are of course of great help for the
translator since clarifications are made possible by consulting
chese texts. [n the course of preparing this translation [ have
used the follOWing six versions of the Zhangzhung Nyengyii
containing the root-text:

• the xylographic version prepared by Yongdzin Sangye


Tenzin in Tibet and published in Histvry and Dvctrines
ofBon po N;,panna Yoga,

ss· English translations of all four works havt: bt:cn prt:parcd and will t:Vt:nfUally bt:
pubhsht:d by Editions Khyung-Lung,
56. Thiswork was translatt:d into French. fogcthcr with tWO commcntarics (abridged
and enlll.rgcd ). in Achll.rd. La Lampe ClAriJiant les ComdLs sur lA. BlUe Un;lImelle.
Editions Khyung·Lung. 2.009.
PART ONE
INSTRUCTIONS
ON THE SIX LAMPS

ExtractedJi'om the Oral Transmission


of the Great Perfection in Zhangzhung
Preface

Homage co Kuncuzangpo. the omniscient Self-Awareness!

While the great Gyerpung Nangzher Lapo was residing


West of Draje, in the solitude of his rock cave of Drak
Shawadong,
The Emanation Body of the Lord Tapihritsa came (to him )
And, having subdued (Gyerpung's) arrogant pride,
Revealed to him the abiding mode of Awareness.

Being set free from the chains of all fetters (hindering him),
(Gyerpung) was propelled on the plain of Equality (of the
Base)
And was made to take hold of the natural state of Awareness.

Then, after five years had elapsed,


While Gyerpung Chenpo was living in solitude on the island
of the (Darok) Lake,
In the afternoon of the fifteenth day of the first summer month,
IN\ I RUCTIONS ON THI: ~IX I AM p~ PREFACE

Gyerpung was remaining in contemplation. Ifhe" does not know the ultima« «aching of the 84.000
When he saw in the sky before him doors of Bon.
The Emanation Body of the Lord Tapihritsa. The innermost quintessence of the teachings of the Great

In an immaculate Body. (pure) like the color of white crystal, Perfection,


In a self-arisen Body devoid of adornments. The Precepts of the Nine Blissful Ones of rhe Conremplative
Abiding naked in a Body free from obscurations. Transmission,
The Oral Transmission of the Twenty-Four Masters.

Having generatedfoith and devotion (for the master). The so-called "Six Essential Poinrs of the Pure and Perfect
(Gyerpung) circumambulated and prostrated before him. Mind,"

After which the Lord told him: Then, the master who reveals these precepts
Will be like (someone) displaying objects to a blind person.
o Fortunate Son of Noble Clan! (Therefore). ifhe lacks rhese Precepts.
You who are endowed with the karmic training of previous Even ifhe explains numerous Tantras and Agamas (pc:naining

lifetimes. to) the Great Perfecrion. (his explanations will be)


Listen and be attentive to the revelation of the real meaning! Like a body without heart or like sockets without eyes.
In order to guide the fortunate ones of future generations on a
path without error, Whatever may be his explanarions of the 84.000 doors of Bon.
I shall reveal to you the three partS" of my profound heart advice. They will exhaust rhemselves in the vague formularion of the
conventional meaning
17. The text literally says: ~chree words" (t5higg5um). Here Dru GyclW<J. Yungdrung And none of them will enable one ro direcrly reach ro rhe hearr
(and inddemally Yongdzin Rinpoche, who follows che same explanation) (of the principle)."
describes thesc three "parts" as referring to the inner. secret. and innermost secret
sections of the Zhangzhung Nymgyii. We can sec in the later historical litera-
ture (for instance. in the biography of Lunggom Tokm~. one of Yang ton Shm.b It is for this reason. 0 Son of Noble Clan. rhat these instructions
Gyelrscn's main disciples) that the expression "the three parts of the secret hean
Are called "the Mirror in which one identifies the Universal
advice" (gJangba'; snyinggttlm tw;ggium-the same as che tAb mOl5nyinggttlm
tJhiggsllln of che p~nt (eX(, with the e.xcepcton of che :l.dje([ive profound instead
Base,"
ofurret) definitely refers to the inner. Jecrer. and innermost secret scctiom of thc
Zhangzhung Nymgyii. Onc should notc chat in this conteXt Uri Sogyel docs not
make any reference to the I:m three sections of the collection buc rather consid-
~8. As can be seen below. the subject of this line is "the master who rcveals these
ers the refcrence as being general. and he reads ir as pointing to the transmission
preccprs.~
of thc oral instructions on the nakcd seeing of Awarencss (rig pa gur mlhong gi
gdams ngag. Ornament oJSolar Liglm. p. JS9). This may also imply ch:u he con- ~9· As is evident from the COntext. rhis principle is rhat ofDzogchen ItSelf. Insread of

sidered the Six Lampl to belong to the third (and nor to ,I\c second) section of mying("he:m"). Dru GydW<J.·s Commentary rcadsgrrym ("antidotc'"). which docs
the cycle (;as can be also seen on p. }$6 of his commemary). not fit wim the context. The Nyarong edition reads sny;'lg.
INSTRUCTlON\ ON THE ~IX LAMPS .,
"The Lamp that brings forch the hidden secret of Wisdom," Reveal them co people who aspire to Perfect Purity and deeply
"The Precept laying Awareness bare in its nakedness; fear birchs and deaths,
"The instruction that pierces and cuts through delusion," To those who have faith, are weariless, and "carry" the master
"The heart advice that directly points oue the natural scate," on their head,"
To those who have renounced mundane activities and practice
They shall be revealed in: the profound meaning (of the teachings),
The Lamp of the Abiding Base, being the key poine for idenei- To those who are perfect chalices for such instructions!
fying the Universal Base and the way its Essence abides;
The Lamp of the Flesh-Hearc, being the key poine of the inner Having spoken this way, (Tapihritsa) instructed him in the pre-
arising of Self-Awareness and of the Base on which it abides; cepts ofthe six kinds ofLamps,
The Lamp of the White and Smooth Channel, being the key In the six essential points ofthe Pure and Perfect Mind.
poine of Transparent Wisdom and of the path through May they not decline until the end oftime and may they bring
which it shootS up; benefits to sentient beings!
The Water Lamp of the Far-Reaching Lasso, being the key
poine of the naked vision of Awareness and of the door to Samaya!
which it arises;
The Lamp of Direct Introductions to the Pure Realms, being
the key point of the decisive cercainey regarding the Three
Bodies and the manner to practice the Path; and
The Lamp of the Momene of the Bardo, being the key poine
of the manner in which sarpsara and nirvaQa separate
and of the frontier that is reached between delusion and
realization.

o Son of Noble Clan! Don't even utter a Single word of these


instructions
To egoist people without faith and corrupted with wrong
views,
To distracted people who are uncerrain and despise humbleness,
(bla ma gtJug lu
60. To "carry the lama on one's head" or (0 "place him at the top·
Nor to vulgar and childish people of inferior Vehicles. khur) simply means to have a sincere devotion for the master who so kindly
reveals these iosuucnons.
1. The Lamp of the Abiding Base

Homage to Kuntuzangpo, the primordial Buddha (endowed


with) Self-Awareness!

o Son of Noble Clan!


"The Lamp of the Abiding Base"
Explains the natural state of the Essence of the Base
And the manner in which sarpsara and nirvaQ.a separate.

I. THE NATURAL STATE OF THE BASE

As to the explanation of the natural state of the Base,


Know that it is expressed according to three (themes, namely,)
The Universal Base, Awareness, and the intellect.

I-I. The Universal Base


As for the Universal Base, the Pure and Perfect Mind,
It is the empty Clear-Light, uncorrected and unaltered.
I N~ 1' R.u e TlON\ ON I HI-- \IX I A MI) ~ THEABIDING (\A\L

Ies Great Primordial Purity or Absolute Body While it is undifferentiated according to the real meaning.
Is totally immaculate and unaffected by limitations. Abiding as the Single Great Thigle.

Its Spontaneous Nature or Body of Perfection Samaya!


Is entirely perfect. fully perfect. totally perfect.

Its undetermined and neutral Emanation Body


Arises in all kinds of impartial marvels. J.2.. Awareness
The "Wisdom of Awareness
(Yet this Base) is not divided into individual (partialities): Is the Awareness arising from within the expanse of the
Just like the sky entirely (embraces) manifested existence. Universal Base
It encompasses the whole of sarpsara-nirvary.a. In the same way the sun (shines) in the expanse of the sky.

Its unique celestial Clarity embraces everything Luminous in its Essence while empty in its Nature.
In a clear sky free from partialities. This knowing Awareness is free from concepts.

Everything arises from its unique. great Expanse. In it61 arises the threefold dynamism of visions.
An empty Expanse that has no dimension. Namely that of sounds. lights. and rays:
It" arises as lights in the clear sky.
Everything abides in its unique and great Space. (Reverberates as) self-arisen sounds from within the empty
An equal Space that is neither high nor low. Expanse.
And projects itself as the rays of nondual Awareness.
Thus it is called the "Pure and Perfect Mind;
Which is explained as being threefold according to the conven- and Uri Sogyel follow the traditional interpretation of the actual meaning associ·

61 ated with the example (dpe, i.e., the sky), the principle (don, i.e., Reality), and the
tional meaning. sign (rIngs, i.e., Mind itself). It is however clear that both explanations amount to
the same meaning. On the three modalities of example, principle, and sign, see P.
Kvaerne, The Stages ofA-khrid Meditation. pp. xvii-xviii. 44-4S. See also Achard,
61. Yongdzin Rinpoche defincs this threefold mode as that of thc Universal B;lse
The Instructions on the Primordial A. p. 3S.
(kun gzhi), Awareness (rigpa), and the mind (blo or sems). Oru Gyelwa and Uri
Sogyel define that mode as that of the Sky (mkha'), Reality (bon nyid), and M ind
6l. Or Mfrom it~ (de/as) if one is to follow Dru Gyelwa's reading of the root·text.Thc
reading "in it" (de In) is retained by Uri.
(sems nyid). Yongdzin Rinpoche places his interpretation in the perspective of the
structure of the first part of this chapter ( indeed, dealing with the Universal Base, 63. The subject of the entire passage is, as cxpectcd, the threcfold dynamism of
Awareness, and the mind as forming in reality the Single Thigle). Oru Gyelwa Awareness itself.
IN S rR U CTIONS ON THI: ~IX LAMP ~ 1HE ABIDING BA~I

This (dynamism) is known as that of the "manifested objects." (Thus.) through the link between lights and Awareness.
(Yet.) these objects and Awateness are not separated. It becomes the Base of (Buddha) Bodies and (ordinary) bodies.
Since they are linked as an inseparable pair. Through the link between sounds and Awareness.
Which is called the Wisdom of Awareness. It becomes the Base of the Speech (of the Buddhas) and (ordi-
The Universal Base of the continuity of wakeful Awateness. nary) speech.
The Base of the ~alities of the Mirror-Like Wisdom. And through the link between rays and Awareness.
The Consciousness of [he Universal Base or Base of propensicies. It becomes the Basis of the (Buddha) Mind and the (ordinary)
mind.
In its total and unmixed perfection.
The (Wisdom) of Awareness arises in the mental continuum of Samaya!
each (being)."
The Universal Base6S is neutral and free from conceptions.
And even though its Essence is primordially pure and
immaculate. 1-3' The intellect
It still abides as the Base of both Sal)lSara and nirva!)a. defects As to the "ordinary thinking mind;""
and qualities. Even though the King of wakeful Awareness is free from
conceptions.
It is still the Base in which arises the diversity of thoughts and
recollecdons:
6
64. This verse uses the rare expression rigpa'isnm ("the mind of Awareness All ver-
).
(Therefore.) just like luminous rays (emanating) from the
sions of the text that I have used have indeed rigpa'i stms (Uri Sogyd's Commen-
tary also h3s the same reading), although Oru Gyclwa's Commentary explicitly dynamism of the sun.
reads this verse as "the Wisdom of Awareness arises in each mental continuum~ The intellect arises from the dynamism of Awareness.
(rig pal yt slm St11lJ rgyud so sor shar), which is by far more explicit. The expres-
sion rig pa'; ums or rig pal stms rgyud also occurs in the Lamp Clarifying ,ht
OT,d Adviu on rht UllilJ(TJaI Bast, as well as in rhe Twenty-Ont Stab. It is not The various thoughts and recollections are [hen involved with
th3t diffused or frequendy used in general Ozogchen literature. I have chosen objects
Dru Gyclwa's rendering in the translation since the literal meaning of Tigplf'i urns
And the six. associations67 ari se as the dynamism (apprehend-
rgyud so sor ShifT might induce a wrong understanding of the principle th:u is
being described. ing) the six objects (of the senses).
lOS. As shown by Uri's CommmlAry, the Universal Base (kun gzhi) and fhe Wisdom
of AW:l.reness (rig pai'yt ma) arc one, i.e., they arc two interch:l.nge2blc cxpres· 66. Literally "mind of the intellect" (blo'i umJ ).
sion~ in this conteXt.
67.0fconsciousn(:sst:s.
;0 [N~ rK LCn ON~ ON rH .. ~IX LAMPS TH E ABIDIN G IIA \I: ;'

This is called the "thinking intellect." 2 THE SEPARATION BETWEEN SAMSARA


It is named "recollection" because it remembers and under. AND NIRVANA
stands (things)
And "mind" since it is involved with objects. As for me manner in which saC}lsara and nirvaQa separated.
How did Kuntuzangpo primordially awaken himself?
Samaya! And how did sentient beings (start to) wander in sams.ra
because of theif karma?
It is because of his realization that Kuntuzangpo primordially
awakened himself.
1-4. The summary And it is owing to theif nonrealizarion that sentient beings err

If we sum this up. it is as follows: in sarpsara bc:cause of their karma.

What we call Universal Base, Awareness, and intellect, The Universal Base and Awareness are the basis for realization

Base, essence, and marvels. and delusion;


Mother, Son, and Dynamism, The three manifested objectS are the circumstances (leading to)

As well as mind and Mind itself. realization and delusion;

Abide in the following manner, without union or disunion The consciousness that knows and recolleccs is the cause for

In the continuum of an individual: realization and delusion.

The Universal Base is like the extent of the sky, (However,) the Universal Base and Awareness are (in reality)

Awareness is like the quintessence of the sun, free from realization and delusion;

The intellect is like the luminous rays of the sun, They do nOt part in dichotomies (such as) sams.ra and nirvaQa;

Sounds appear in a self-arisen dynamism. It is therefore to the intellect that recollects


Lights are like domes of rainbows and solar lights, and That realization and delusion occur

Rays (spread in) the mode of networks of solar rays. And that saIJIsara and nirvaQa arise as twO (distinct modes).

Such is the natural scare of the primordial condirion.


As for the reason (explaining) how realization occurs,
Samaya! When the dynamism of the three manifeSted objects arises,"
The mind consciousness thac chinks and recoUeccs
Sees them clearly as illusory self-manifestations.

68. 1h~se rhre~ manifesr~d obj~crs (snang ba'j yul gsum} arc sounds, lighrs, and r:l.yS.
" INSTRUCTIONS O N T HE SIX LAMPS THE ABIDING I~A\I;

Because of these self-manifested objects. As to the reasons (explaining) how sentient beings have
Awareness appears in all irs bare nakedness and become deluded.
The Universal Base is clearly realized as being untainted. When the three manifested objects concretely appeared.
Their mind consciousness chat chinks and recollects became
Owing co chis realization, Awareness remains in its natural mistaken about (these) objects:
state; Ignoring these self-manifestations to be illusory. (beings) saw
It no longer follows after the traces of manifested objects chern really as manifestations coming from somewhere else
And, at chat time, concretely manifests its own power over (than themselves)
itself. And thus covered the principle of Awareness with a mind see-
ing (things as being something) else (than they are).
The emanations ofNirval)a (then appearing)
Arise naturally wirhour (having to be) accomplished. Not recognizing their Self-Awareness. they did not realize rhe
By virtue of rhe links berween lights and Awareness. principle of the Universal Base
All rhe emanarions of rhe Body arise; And rhis formed rhe simultaneously born ignorance.
By virtue of rhe links berween sounds and Awareness.
All the emanarions of Speech arise; and Because of chis ignorance. their consciousness moved toward
By vireuc: of the links between rays and Awareness. objects
All rhe emanations of the Mind arise. So that they examined manifested objects and grasped at
them:
From this threefold dynamism of Body. Speech. and Mind. This is what is designated as "the mental consciousness."
~alities and Activities arise spontaneously; Because it moved toward objects. consciousness was not con-
(However.) this is not (the result of) collecting the two trolled.
accumulations,69 Since consciousness was not controlled. it disturbed the three
Since it in fact arises spontaneously due to the power of manifested objects.
realization. Since the rhree manifested objects were disturbed. the five
causal elements arose.'
Samaya! With the arising of these five causal elements. the manifesta-
tions of the five objc:cts arose .... ·

70. These are fire, water. e3ah. wind. and space.

69· Accumulation of merit and wisdom. 71. These are forms. sounds. smdls. C:lsces. and touch.
INSTRUCTION') ON fHr SIX LAM(/\ THE ABIDING BA SI-

With the arising of the manifestations of the five objects. thc The six collections of consciousnesses are the agents collecting
consciousnesses of the five doors arose.72 karmic propensities.
Thus the six associations {ofconsciousnesses)7l scrutinized While karma and passions (cause) the accumulation of mul-
objectS and fragmented them into a multiple variety (of tiple karmic propensities
phenomena). Grasped by the defiled mind. which does not let them go away.
Such is the concepcual ignorance.
Because of this conceptual ignorance. they grasped at self and As the power of these karmic propensities intensified.
others. Mental bodies made of discursive thoughtS were concretely
And because of this grasping at self and others. the five poisons produced
74
of the passions arose. And strayed into the Formless Realm because of delusion."
This constitutes the consciousness of affiicced mind.
When the power of these karmic propensities intensified and
By the power of che five poisons. conditioned activities arose, became coarser than before.
And because of chese activities and passions. karmic propensi. Bodies oflighrs made of visionary appearances were concretely
ties were collected on the Base. produced
And strayed cyclically into the Form Realm because of anger.
(Thus.) the nonconceptual Universal Base" (becomes) the
Base whete karmic propensities are collected.~' When the power of these karmic propensities intensified
(even) more than that.

71. These .are eyes. e.ars, nose. tongue, .and body consciousness.

73· This refers to the consdousnesses of the five senses to which is .added the mcnc.al
consciousness.

74· These .arc desire and attachment. wr:uh and aversion, pride. jealousy. and
answer to questions asking how the primordi:tlly pure B.:I.sc of the natur:tl state can
delusion.
become the base of delusion.
75· Yongd2in Rinpoche explains here that the Universal Base is nonconceptual (rlog
77. gTt mug is rendered here as delusion. which is a form of very gross stupidity
mnl). just like the eonsciousnesses of the five senses. It does not function with or or :absence of understanding. Some uansl:nors render it as ignorance. but thu5
depend on concepts at aU. Iknusc of this neutraliry and bcc.ausc of ignorance. it
[he difference between gti mug (mt>ha) :l.nd ma rig pa (liu;JYfI) is lost. Igno-
becomes the "placet where karmic uacc=5 arc stored.
n.nce (ouidYIl) is the inC:l.p:acity to recognize the dynamism of the natural st:l.ce
76. This whole process is described at length in Achard.LA Lam~ ClArifoml I~s Con- and :l.pprehending it as :I. nunifeSt:l.tion having another souree than o neself
uib sur IJI BlUe Uniun'$e"~. which contains:l. translation and twO comment:l.ries on (gzhan snang). Delusion (moha) is a form of wandering due to attachment to
(he Kiln pi zhal shes gSAI ba'j sgron md.:l.n appendix to the Six Lamps. $:l.mten condieioned existence. Cosmologically, ignor:l.nce comes first. and then delu-
Karmay (7J" G~al Perftction, p. 183) was the first to note that this essential idea sion :l.ppe.ars. together with desire .and hatred (or. in the c:l.se of the five poisons.
of Imn gzhi bc:coming the ground where karmic traces :l.re stored is the perfect together with desire. hatred. je:tlousy. :l.nd pride).
INSTRUCTION'} ON rHi- !)IX I AMP !:! THE ABIDING I\A\l:.

Macerial bodies made of flesh and blood were concrecely Because Awareness is connected to lights. the Vessels. and Elix-
produced irs. bodies and minds emerged.
And strayed into the Desire Realm because of desire-
attachm(nt. As to the way in which [he worlds of the outer Vessels arose
Then, becaus( of the connection between the three (manif(sta- from" the mind.
tions}- sounds.lights. and rays-and Awareness. Owing to the connec[ion becween [he ligh[ of [he sky and
Body. speech. and mind-these three (doors}-were concretely Awareness.
produced. A flickering wind appeared. moving here and [here;
From the power of its movemems. a ho[ fire appeared;
Because of the karmic propensities accumulated by the six From the fights between lire and wind. hot and cold. humidity
8
associations (of consciousnesses). the/ strayed into the appeared as water.
manifestations of the six destinies. From the dixir of water, the earth that was generated served as
a basis.
Because of the live poisons of the passions. they strayed into
the five saq1saric paths. 7t All the worlds of the (outer) Vessels were produced from
this.
From the four elements (acting as) causes and conditions,1K) With the emergc:nce of the manifc:stations of the five objects&4
four kinds of births were produced." from the elixir of the elements (acting as their) five causes.
Such is the way in which the worlds of the outer Vessels
From flesh. blood. heat. and breath arose the (illnesses of the) emerged from" the mind.
four kinds of constituents.1l
As to the way in which sentient beings forming the Inner Elix-
irs arose from&6 the mind •
•. Thc= rc=fcrc=nt here is "the three doors" (Jgo gJum), in othc=r words. thc= triple con·
nnuum of the individual.

79. The:se: correspond to the desti nies of (I) <kniZ(ns ofhdls. (1) hungry ghostS, (})
animals. ( . ) hum:!.n beings. and ('j) both <kmigods and gods.

80. "Acting as great causes" (rgrll dMn) according to the n~ading of (he Ny:arong vcr· 8+ Forms. sounds. smells. taSte. and touch.
sion (p. z.o 6}. ln this case:, mI!SC: "great causes" are {he four dementS themselvC$ 8i· Again comctingfa to flU.
(nnh. warer, 6rc, and air).
86. Most v~rsions of the text haveumJ la shar ("aro~ to the mind"). which does nO[
81. Births from eggs, miraclcs, wombs, and he:.u (or moisture).
make much sense:. The correCt re:ading is give:n .at [he: e:nd of this section. with [h~
81. This refers to illnesses associatc=d wirh wind, bile:, phlegm. and their combination. text s.ayingstms /41 shar ("arose from the mind"). 5e:e: Nyaronged., p. 10 6.
s. I ) r Rl) CT10NS ON THI- ~IX LAMPS TH [ ABIDING BASi-

Ikcaus< of the connection between the light of the sky and Because the sky is connected to the: mind. anger was generated;
Awareness. Because the breath is connected to the mind. pride was
The thinking mind and the moving winds appeared. generated;
Because heat is connected to the mind, jealousy was generated;
Because the winds and mind are connected, the swirling breath Because blood is connected to the: mind, desire was generated;
appeared. Because flesh is connected co the mind, stupidity'" was
From the power of breath arose heat, the element of fire. generated.

Because of the aggregation of breath and heat arose blood, the Because the five poisons are connected co the five elements, the
dement of water. five kinds of aggregates were generated:
From the elixir of blood arose flesh, the element of earth. Because anger is connected to the sky, the aggregate of con·
sciousness was generated;
Becaus< the body and mind are connected, the five essential Ikcause pride is connected to the breath. the aggregate of
organs were created formations was generated;
And established as the supports of the five kinds of elements. Because jealousy is connected to heat, the aggregate of cogni-
tions was generated:
From the five limbs also emerged the dynamism of the five ele- Ikcause desire is connected to blood, the aggregate of sensa-
ments (while) tions was generated;
The dixir of the: five elements was collected inw the five inner Because stupidity is connected to flesh. the aggregate ofform
cavities. was generated.
The doors of the five elements also opened in the five sense Because of the connection between the five aggregates and the
organs (while) five poisons,
The five dynamisms of the five consciounesses developed Various conditioned actions88 and conducts appeared.
individually.
Grasping and enjoying individually the five objects.
Such is (the way) sentient beings-the inner Elixirs-arose
from the mind. 8,. As we have seen, generally. most English translators do not differentiate between
ma rigpa (ignorance) andgli mug (srupidity, delusion, etc.). Both have, however,
specific semantic fields and are not the same. See above in note ,..,.
Because the five elements arc: connected to the mind, the five
88. 'du by~d (kyi) 141. formational or volitional actions that concretely correspond co
poisons of the passions were generated: the second of the twelve links (on which see nOte 91below).
611 INSTRUCTIONS ON THl: ')[X LAMP ~ THE ABJDIN(, BA~L 61

From the cause and condition linkingll9 actions and passions, They are (actually) manifestations perceived by minds that are
The general and specific sufferings of sal)lsara appeared. either realized or not realized.
In reality. sarpsara and nirval)a are not dually separated
Since times withom beginnings and in endless s<lIT1sara, But abide as the Single Thigl", the great Equality.
We have taken up bodies in the five (destinies of) migration,
cyclically (roaming in) the three Realm,," The Lamp oflhe Abiding Base is hereby completed.
The twelve links of dependent origination" turned the wheel
of existence. Samaya!
Not propelled by evil actions but appearing through the power
of ignorance.
Thus. even though sarpsara and nirvaQ.a emerge as two (sepa·
rate modes),

8,. Correcting 'brei bas fO 'brl/ ba'j according to the Nyarong version (fol. 6b).

90. The three: RC21ms (lthamsgJum) are du: Ralm ofDcsirc ('dod k/JIJ.mJ). the Realm
ofFonn (gzup khl1.ms). and tiu: Formless Realm pgs muJ qi !tIMms). The live
dcsrini(S of migu.tion arc (I) {h~ of the denizens ofhdls. (1.) {ho~ of hungry
ghosts, (l) those ofanimals, (4) thoscofhuman beings. and (5) thoscofboth gods
and demigods. Some versions of the root-text have the six dcstinies of migration
in which, as we have seen, the destinies of demigods and gods arc distinguished.
Otherwise, the meaning is actually the same.

91. The links are (I) ignorance, (1) formation, (3) consciousness, (4) name and
form;,(s) the six sense sources, (6) contact, 6) sensation, (8) craving, (9) grasp-
ing, (10) becoming. (II) birth, and (11) old age and death. The Base of the n:1turai
state of the Mind is spontaneously endowed with :1 dynamism (rtsal) manifeSting
in what is deSignated as the manifestations of the Base (gzhi snang). When these
manifestations arc not recognized for what they are, thetc is ignoranu. Bec3use
ofignorance, chere isfol71ullion of karma. This karma causes the manifc:stations
of the comcioumas in the ncxt rebirth. Through this rebirth, onc:'s consciousness
acquires '~a"u And form. This form is endowed with sense f:acuities, which are
the six unu sourus. Through the functions of these: senses. one emers imo (on·
til" with object$, which gcncmes craving and su~quendy grasping. Because of
this grasping. one produces the: o.u~s of /u(oming th:ar Iuds to a new exiStence.
Through this becoming. one: endurltS "birth in a particular destiny in which one
eventually suffers from old agt and dtath.
II. The Lamp of the Flesh-Heart

Homage to Kuntuzangpo. the natural Awareness arising from


within!

o Son of Noble Clan!


Here is the (explanation of) the Lamp of the Flesh-Heart, the
Base on which (Awareness) abides, the so-called "key point
of the inner arising of natural Awareness" :92

92.. The teachings associated with each Lamp form a key poim (gnad) in themselves.
dealing with specific themes. Here. the teachings associated with the Lamp of the
Flesh-Heart (tsiua sha'i sgron ma) actually make up what is known as the ~kcy
point of the innc=r arising of natural Awareness." The Lamp of the Flcsh-Hc:I.rt is
thus to be understood as a Base (gzhi) from which Awareness naruraIly arises. As
we shall sec, the m:xt bmp will be considered to be a Path (lam). or nnher a p.ath
way. for the arising of Transparent Wisdom (ye shes zang thal). The fourth Lamp
will be described as the arising door (charsgo) of this Wisdom, whil~ th~ I1fth
will corr~spond to its vision:uy m:uvds. Th~ last on~ is the k~y point ~xpounding
bardo t~achings.
INS T RUC nO N\ ON fHI \IA [AM I') THE FLESH HEART

Thus, since realization and delusion appear dually co the think- However. even though the Universal Base entirely embraces
ingmind, the body, like the sky,
Sa",sara and nirva!)a emerge in a dual (mode); however, It is obscured by the clouds of delusion and does not radiate,
The Universal Base and Awareness do not experience delusion (While at the same time), like a cloudless sky, in the ceneer of
or realization the heart,
Throughout past, presene, and future. Wisdom abides as the Great Luminous Expanse.
They therefore do not experience being separated into saf!lsara
and nirvaQa. Even though Awareness abides as entirely pervading the body,
like the sun,
Well then, on which Base presently abides It is obscured by the darkness of discursive thoughts and does
This quintessence. which expresses itself since the beginning not radiate.
As the Universal Base that has never experienced (While at the same time), like a sun free from darkness, in the
obscurations center of the heart,
And as Awareness that has never experienced delusion? Self-Awareness abides as the "Great Inner Arising."

It dwells in the luminous matrix of space, the radiane sky, Just like the sun shining in a cloudless sky,
Which is the Brown Cornelian Tene with cry"al beams, They abide in the center of the heart, in the mode of the undif-
The Luminous Tent of Clear Visions. ferentiated Mother and Son.

(This sanctuary) is called Shethun TIadzin, "Holding the (On its side,) the thinking mind, similar co the luminous rays
Channels of the Heart." of the sun,
Outwardly, it abides as an eight-cornered jewel, while inwardly Ascends the pathway of the channels, relying on the heart:
it abides as an eight-petaled locus It thus enjoys and grasps objects through the doorway of the
In the ceneer of which the five lights abide like a pitched rain- senses.
bow tent.
How then do the illusory body and the mind unite and
In that (vast) expanse, the Universal Base and Awareness separate?
Are not mixed with anything but abide immaculate as the The Universal Base is like the sky: it embraces everything;
Great Primordial Purity. Awareness is like a bird: it abides in its own dimension in the
sky.
IN) rRUCTlON':I ON rHI' ~IX LA MPS THE FLESH - HLART

The intellect is like the wings of the bird: it drives it every- The shackles. the man, and the horse unite and separate, but
93
where. They do not unite with and separate from the space of the
The body is like a trap: it holds the feathered bird in the trap. ground,
The bird and the trap unite and then separate but For (the latter) does nOt rdy o n anything but abides as all-
They do not unite with and separate from the space of the sky," embracing.
For {the latter} does not rely on anything but abides as a1l-
embracing.9s The Universal Base is like the ocean, embracing everything;
Awareness is like a fish, abiding there in its own place:
{Similarly,} the Universal Base is like the ground: it embraces The intellect is like the /ish's /ins, enabling it to move every-
everything; where.
Awareness is like a man, abiding there in his own place. The body is like a net, so that the /ish is ensnared in the nero
The intellect is like a horse, leading him everywhere. The net and the /ish unite and separate but
The body is like shackles, so that the man can hold the horse They do not unite with Ot separate from the space of the ocean,
prisoner. For {the latter} does not rely on anything but abides as a11-
embracing,

9}. Some: ve:Nions of the: {e:u have {he: ve:rbJpyoainnead of bJJeyoJ. This 1m reading
(bJ1yoJ) appc=ars in {he: Nyarong vc=rsion, which is gene:ra.lly more: rdiabk The: Thus he spoke.
verb bJ1tytJdis connrme:d by Dru Gyelwa in his Commmtilry (p. 1~3) . Urj's Com.
mentary is less systematic with {his pan of the root-reu, since it docs not quote
The Lamp ofthe Flesh-Heart is hereby completed.
the text litel'211y (bypassing the possible confusion with Jpyod 3.nd bJcytJd). In
fact, Dru Gyelwa is not consistent eithe:r whe:n commeming o n this section of
the root-text, since he combines the three series of similes rhat arc used he:rc. Samaya!
commenting on them collectivdy instead of basing his discourse on a line-by-
line 3.ppr03ch. However. the verb bskyod can still be found in this section of his
CommtntA.TJ.

94· Thi.s line is missing from the Wdkhyung Kanjurversion of the: te:xt (p. l.o6).1t is
p rese-nt in all other versions consulted. Moreover. the: last tWO line:s of [he three
similes given in this pan of the text appear as a leirm(){if. which proves [hat the
3.bst:nce of this line in the Kanjur version is indeed a misuke (implying that the
c=xistence of [his line in other vcnions is not an interpolation (h3.t was added and
copkd in ulce:rior editions of the: text).

9S· Following [hc or~ tcxhings of Yongdzin Rinpoche. these: obscucc= line:s simply
mean m3.t JUSt as the bird and the trap unite and st:paratc within a spxe: which
is that of the sky. Similarly the mind and the body unite and st:paracc within thc
Sp3.ce of the: Universal Base-, not else-where.
III. The Lamp of the White
and Smooth Channel

Homage to Kuntuzangpo, the Body of Transparent Wisdom!

o Son of Noble Clan!


Here is the Lamp of the White and Smooth Channel, the Path
through which (Awareness) arises,
The so-called "key point of the Transparent Wisdom":

Because this primordially abiding quintessence, (which consists


of) the Universal Base and Awareness,
Has a sanctuary ]ocaccd in the center of the heart and
A path emerging in a self-arisen mode in the pathway of the
channels,
The explanation of the way body and mind arise from" the
Pure and Perfect Mind is as follows:

96. Here again one should correcr IA into Ia;. This reading is confirmed by [he Nya-
rongxylogn.ph (fol. 8a.s).
'0 IN\ '[ RUCTJ ON~ ON T HI· \]X LAMPS nl WHITE ANI) ,),\.IOOTH CHANNI [
E
-,
When the bo<ly and the mind unite in the mother's womb. And its (upper) doot comes forth in the pute aperture" on the
The sky makes space for them. while the earth generates and crown of the head:
supports (their union): This is the Pathway ofNirval)a.
Water unites them as one and also nourishes them;
The heat offire sublimates the body and the mind (while) The downward eliminating wind opens the cavity of the central
The wind separates purity from impurity and cleanses the cay. channel further down.
ity of the channels. passing through the ceneer of the Wheel of Emanations in the
navel.
The existence of the outer body is then produced from the It pierces through the ladder of the sacrum (connecting) the
navel. joints (of the vertebrae)
While the existence of the inner mind emerges from the And its (lower) door comes forth in the Wheel ofMetho<ls
heart: and Knowledge. in the secret place:
The heart (itself) is first produced from the mixture of the This is the Pathway of Saljlsara.
white and red (Thigles) From the ladder of the sacrum (connecting) the joints (of the
And is the suppOrt of the sky element. vertebrae)
The cwo channels of sarpsara and nirval)3 branch out from the
Then. in" the center of the heart. through the dynamism of central channel:
lights and Awareness. Supported on the right and left.
The wind of the sky element emerges. They pass through the opening of the occiput.
Opening the doorway of the channel of the heart. Journey through the membrane of the brain.
And draw in downward at the level of" the tWO eyebrows.
From there. the upward moving wind opens the cavity of the (Eventually) opening in the twO nostrils.
central channel further up.
PaSSing through the cencer of the Wheel of Enjoyment in the 98. lfrJi gbug tmangs pal bu ga can also lK undcnrood as [he: Brahma (tmangs pal
throat. oJX'ning on (he crown of the head. Generally in Ihe BOn tradilion this Brahma
aperrure (fs},allgs pn'; bu ga, skI. brahmamndrol) is not defined as being associ
It pierces through the Wheel of Great Bliss. on the top of the ated with Brahma (uhangs pal bur is understood literally as being endowed with
head a pure quality (tshangs Pd, same word). This is the justification for the present
choice of translation (bur in any case, both meanings refer to the same opening.
even though the second interpretation favors a Hinduist influence that is not
relevant here).

97. Some: versions (such;lS the Gangs ri sc bongzhung, p. 109) have ~from · (ntU). oor 99.literuly "from between me juncture of the tWO eyebrows" (lm j" mlsham1 gn)i1
here I follow me rudinggivcn in [he: Nyarongxylograph (fol. ab.I). nas).
INSTRUCTION\ ON rHI. ~I>.. I AMPS THE \'fHITE AND SMOOrH (.HAN N l l

The right one is the channel of saIJ'lsara, (in which) Then, from the five vital organs,
Flow the impure Thigl's of the physical constituents Arise the five winds of the branch elements,
And the wind of passions, (causing) the arising of a multitude Which open the cavities of channels so that the five branch
of defects. dements come out.

The leli: one is the channel of nirviiJ)a, (in which) From there. the winds of the secondary dements separate into
Flow the pure Thigl"s of the mind and the wind of Wisdom, (two) fivefold sets:
(Causing) the arising of a multitude of qualities. In the head they branch into the five sense organs,
WhOe in the four limbs, they divide into the fivefold sets of
No defect or quality whatsoever moves through the central fingers (and toes).
channel,
(Thus letting) Awareness arise in its Great Primordial Then, from the five vital organs,
Purity. The five winds of the pure dements arise:
Opening the cavities of channels upward,
These three channels constitute the channels of the sky of the They let the doorways of the five elements come forth as the
Universal Base. doorways of the five sense supports
The heart abides like a pitched tent while So that the doorways of the five elements can shine over their
The three channels abide in the mode of its main poles. "" five objects.
Then, in the center of the heart,
Through the dynamism of lights and Awareness, Inside the cavity of rhese five channds
Arise the four winds of the elements (Glows) the radiance of the five lights
Opening the cavities of channels, From which the pure essence of the five elements arise in the
Like pulling the topes of a tent in the four directions: respective (sense organs);
The four vital organs being then formed, This generates the dynamism through which the five conscious-
They are established as the supporrs of the four dements. nesses investigate the five objects,
And this is what one calls "the five sense organs."

Then, from the five vital organs


Arise the five winds of the impure elements:

100. Sroglhing.litcnlly"life.tru."rcfernngro the Ixamsor poles used when pitching


:atem.
·, I \ rRU<..TIONS ON rHi:, ~IX LAMPS "'HIT!: AND \MOOrH CHANi\11
THE '\¥

Opening [he cavities of channels downward. . bscured by the darkness of discursive thoughts and does
It 15 0
They produce [he five kinds of encrails. which are [he vessels of not radiate.
the dements. (However.) in the pathway of the central channel. which is like
lnside of these move lOI the five samaya substances. which are a sun free from darkness,
the elixir of the five elements. Self.Awareness arises in its Great Primordial Purity.

Thus, the three channels constitute the trunk. Like the sun shining in a cloudless sky.
Those channels of the elements form its branches. The Mother and the Son emerge in the central pathway in an
Which divide into 360 limbs. inseparable mode.
Separating into 2.1,000 secondary limbs.
Thus he spoke.
With those dividing into 84.000 leaves.
The dynamism of consciousness appears multifarious. The Lamp ofthe White and Smooth Channel is hereby
(ompleted.
Thus. even though channels arise in manifold ways.
(What one calls) "Lamp of the Channel" is the central Samaya!
channel.
And even though the Universal Base
Entirely embraces the channels. like the sky.
It is obscured by the clouds of delusion and does not radiate.
(However.) in the pathway of the central channel. its Wisdom
shines forth
In a total transparency. like in a cloudless sky.

Even though Awareness abides as entirely pervading


The channels. like [he sun (shining in the sky).

101. rgyu is the verb that has bc:cn fC(3.incd for {he rransl:uion. The Nyarongcdirion
gives [he reading chagJ. If this latrer rC2ding is the co r~c r one, then t~ line muse
be corrected [0: "Inside of chese afCproduced the nvc samaya substances, which
an: the dixir of (he five clcmcnts.~
r
IV. The Water Lamp of the
Far-Reaching Lasso

Homage to Kuntuzangpo. the Body of naturally arising Wisdom!

o Son of Noble Clan!


Here is the Water Lamp of the Far-Reaching Lasso. the door-
way to which (Awareness) arises.
The so-called "key point through which one sees Awareness in
its nakedness":

Thus. this quintessence. which abides since the beginning (as)


the Universal Base and Awareness,
Has a ground located in the center of the heart
And a Path that. having ascended the way of the channels.
Arises to its door, the Water Lamp;
IN.'> 'r RU C TlON5 ON T HI .'>I X I ""''''-[[IS THE FAR REA C HING LAS')O
"'
In the middle of the brain. in the Conch Mansion. As CO rays. they are the natural rays of Awareness.
Is a channel known as Tsangri Purlang'" (branching) from the Shining in visions in the manner of nets of solar rays.
central (channel).
Its single roOt divides into two extremities, which open within Thus, the quintessence that abides in this way since the
the eyes: I03
beginning
The doors of this channel appear like blossoming sesame flowers Arises clearly and concretely at the doorway of the senses
And are the doorways through which the visions of Awareness And. not being produced by the intellect.
come forth.
(Shines) without fluctuation at the door of the Lamps.
From the cavity of this channel.
It is consequenrly known as the "key point of the naked vision
The five lights shine like peacock feathers. of Awareness."
To the door where these lights are contemplated.
The sky-like Mother'04 -the Universal Base- [1hus he spoke.]''''
Shines as the all-pervasive Wisdom devoid of outer and inner
(distinctions).
1he w"ter Lamp ofthe Far-Reaching Lasso is hereby completed.

As to Awareness, it arises to its visionary door like the quintes- Samaya!


sencellJ'.5 of the sun, without concept.

As to the intellect. being like the rays of the sun.


(It manifests) in various thought patterns engaged (in grasping
at) objects.

As to the lights. they are the natural lights of Awareness.


Shining in the sky in the manner of rainbow abodes.

102. Tsang ri means Mchanncl" in the Zhll.ngzhung language ll.nd Purlang means
~hell.d.~ Therefore Tsangr; Purlang mell.ns "the chll.nncl of the head.
H

10}. The section ~which opens within the eyes" is missing in the Nyarong version
(fol. loa.2).

104· The term "Mother" (ma) is missing in the Nyarongversion (ibid.). 106. This is missing in all editions used. The omission is certainly due to the fact that
the previous line ends up with us bya'o. which is rendered by quotation mll.rks
lOS· "~intessence" is missing in the Nyarongversion.
" "-and adding any U5 50 or us gsungs so might have appell.rcd redundam.
v. The Lamp of the Direct
Introductions to the Pure Realms

Homage to Kuntuzangpo. Self-Awareness arising concretely!

o Son of Noble Clan!


Here is the Lamp of the Direct Introductions to the Pure
Realms,
(Explaining) how to practice the Path
(and forming) the so-called "key point of gaining decisive
certainty regarding the Three Bodies"; (it is divided
into)
The direct introduction to the Three Bodies and
Gaining decisive certainty.

1. THE DIRECT INTRODUCTION TO THE


THREE BODIES

Here is what the direct introduction consists of:


THE DIRECT INTRODUCTlON~ ro rHI- PURF RI~ AI M'i
IN S TRUCTlON~ ON I HI:: ~IX LAMPS
"
o Son of Noble Clan, Is the pure Realm of Ogmin/ 08 which cannot be transcended;
The natural state,107 the Universal Base that is this Pure and The fact that in this Sanctuary, the Wisdom of our
Perfect Mind itself, Awareness
This great all-encompassing display without partiality, Is spontaneously accomplished as sounds, rays, and lights,
Is the Space of Reality, And that the whole of sarpsara and nirval).a is spontaneously
And the fact that, in this sanctuary, one's Awareness abides as perfected there,
the Great Primordial Purity (Means that) the Body of Perfection arises within oneself and
(Means that) the Absolute Body arises naturally within oneself consequently
and consequently That the pure realms of the Perfection Body abide within
That the pure realm of the Absolute Body abides within oneself,
oneself, But when they are not realized (as such), they arise as deluded
However, even though (this Body) accompanies us continu- realms.
ously (throughout) the three times,
It is said to (abide as) not being recognized.

0, Son of Noble Clan!


The sanctuary that is complete with its three channels, six
kinds of Wheels,
o Son of Noble Clan! Trunk, branches, limbs, and secondary limbs
This Sanctuary, the Brown Cornelian Tent with crystal beams, Is the pure realm of the perfect Wheel of Letters;
This brilliant Citadel oflight, In that sanctuary, the Wisdom of one'sl(l1l Awareness (is
endowed with a)
Dynamism that emerges in the six objects of the six
consciousnesses;
107· The term "natural state~ (gnaJ /ugJ) is missing in the Nyarong version (fol.
lob.l.). Then, if this reading is the correct one, the whole pass;l.ge should be The fact that it performs the manifold activities of body,
rendered as: "The Universal Base, the Mind of Perfect Purity itself,! This great speech, and mind
all-encompassing displ;l.y without partiality/ Is the SpaceofReality/,~ etc. How-
ever, in his Commmlary, Oru Gyelwa reads the line with "natural state" (gnaJ
lUgJ), while Uri Sogyel reads it with "sanctuary" (gnaJ) only. In his quote of this
passage of the text in his TmlJury ofSpau and Awarmm (II, p. 356), Shardza
J08. Akani~~a, the highest Buddhafield of the Form Realm, a sanctuary that is never
Rinpoche gives the follOWing simpler reading:"O Son of Noble Clan! The Bo15C,
(this) great ail-encompassing display" (rigJ kyi bu gzhi khyab bdal chm po phyIW destroyed at the cnd ofkalpas.
riJ m~dpd nil. . .). 109. "One's" (rang) is missing in the Nyarongversion (fol. IIa.I ).
.. IN YnWCTlON~ ON rHl .'lIX LAM PS
rHE DI
RECT IN fROnUl.T ION 'i 10 fHi; PURL RfALM \

(Means that) the Emanation Body emerges within oneself and


consequently
That the pure realms of the Emanation Body abide within oneself o Son of Noble Clan!
But if they are not realized (as such). they arise as the manifes_ For identl'fy'tog tease.
h B 112
tacions of the six destinies. Leave the Lamps in their own place
And when consciousness is left in its own place.
Without examining objects.
2, GAINING DECISIVE CERTAINTY
This consciousness does not anaIyze '" 0 b'Jects anymore
As co the decisive certainty regarding the Three Bodies And abides as being unpolluted by objects,'"
During the direct introduction to the Awareness of the Essence
irsdf,110 At that time, within the empty and luminous Universal
One gains decisive certainty regarding the Absolute Body, Base.
Clearly radiating without being covered by obscurations.
During the direct introduccion to the Awareness of Superior The manifestations of objects are that which abides clearly
Insight. Like: reflections emerging on a mirror.
One gains decisive certainty regarding the Form Bodies.
At that time, Awareness
The Awareness of the Essence irselfis introduced with three Abides as being limpid without thoughts
Lamps: And open without fixations.
With the Lamp of the Abiding Base. the Base is identified; Maintained without grasping and
With the Lamp ofIJIustrative Examples. itS allegorical prin- Abiding naked without concepts.
ciples arc illustrated; While the manifestations of objects are that which arises
With the Lamp of the Signs of Wisdom. the signs arc directly vividly
introduced. 111 Like reAections appearing in a crystal sphere,

110. Awareness of the Essence itself (ngo bo nyitl It]; rig pA) simply means our own
intrinsic AW:1rcness. In [his state. one directly and clearly discerns (rig) the pri-
m .. As we have seen in the first Lamp. notions rclatt:d to the Base cover tht: specific
mordially pure Essence (ngo bo) of our own primordial condition. not as an
representations associated with the Universal Base (kun gzhi). Awart:ness (rig
object but as the sclf-rcRexivc knowledgc of this m,tc ifself.
pa). and the mind or intellect (blo).
III. The detail rcg,uding the practicc of thest: three Lamps is given in the following
113. Most venions have dpyad (analyze) but some have spyad (engage).
paragraphs, starting with tht: identificanon of the Base, tht: direct introduction
to examples. 2nd the direct introduction to signs. 114 . CorrectingyulDi siltS ptf to Jlllgyis shes pa.
I N H RI..I CflON~ ON [HI "1:\ LAM I)S THE D IRECT INTRODUc.. [ION!' [0 I HI: PURl. RI--ALMS
"
As co the intellect, it corresponds co those manifold memories To the doorway of the Lamps. the Universal Base (appears)
and thoughts that distinguish and differentiate objects Free from any thick obscuration whatsoever,
individually. And its Wisdom radiates purely in its own natural clarity.

A lotus. even though abiding in the mud.


Is not polluted by the impurity of the mud
o Son of Noble Clan! But remains nakedly immaculate.
As to the illustration of these principles with examples. Thus. to the doorway of the Lamps. the Universal Base l!6
A butter lamp illustrates the natural clarity of Wisdom; Is not polluted by any impurity whatsoever
A lotus illustrates its immaculate Primordial Purity; But remains naked in its Primordial Purity.
The heart of the sun illustrates its spontaneous Clear-Light;
A mirror illustrates its natural clarity without obscuration; Not created by anyone. the sun
A crystal sphere illustrates its transparent nakedness; and Shines forth resplendently since the beginning in its great
The sky illustrates its omnipervasive Wisdom. radiating light.
(In the same way). the Universal Base. (which arises)
At the doorway of the Lamps and which nobody has created.
Is spontaneously accomplished since the beginning as the great
o Son of Noble Clan! Clear-Light.
As to the direct introduction to signs, Arising resplendently as the great Self-Arisen Wisdom.
There are the direct introductions to the principle of the Uni·
versal Base and to that of Awareness. On a mirror, which radiates without being covered by
obscurations.
Regarding the direct introduction to the principle of the Uni- All reRections arise in a nonobscured way.
versal Base, (Similarly.) to the doorway of the Lamps. the Universal Base
(One first uses) a butter lamp that radiates purely in its own Radiates as a self-emerging Wisdom not covered by any
natural clarity, obscurations
Being free from the thick obscurity of darkness.1IS And on which all manifestations of outer objects arise in a
nonobscured way.
liS. The Nyarong version (fo!. Ilb.4) adds here: -The Universal Base. being free from
the thick darkness of ignorancel Abides purdy in its own natural clarity." This
is probably a case of dittography, since these twO lines do not show up in the
commentaries. 116. This line is missing in the Nyarong version (fo!. l2.a.I).
. IN sr RUC rJONS ON 1 HI 'IX l AMl'S TH F DIRECT I NTRODUCTIONS TO THE PURE REALM\

A crystal sphere. devoid of a cloth likely to cover it and to Leave thoughts and concepts without grasping at the traces of
obscure it, what is without traces!
Abides in its bare and naked transparency. Leave the mind in irs great Equality. in which (discursive)
(In the same way.) to the doorway of the Lamps. the Universal Base movements do not abound!
Is free from any cloth likely to cover and obscure it Prolong that innate state without cutting the stream of
And abides as the bare and naked Transparent Wisdom. Awareness!
The outer Vessels and inner Elixirs. sal'flsara and nirvalJa.
Just as the sky entirely embraces (everything) without outer Or All these are false. sources of errors that flow into the
inner (distinctions). mind.
At the doorway of the Lamps. the Universal Bas< Thus. by gaining decisive certainty about the fact that all with-
Entirely embraces (all) without outer or inner (distinctions). as out exception is the Pure and Perfect Mind,
the great Transparent Wisdom, ll'? Manifest Buddhahood is reached right now. without one being
deceived by delusion.

o Son of Noble Clan!


As to the direct introduction ro the principle of Awareness, o Son of Noble Clan!
Just as the Universal Bas< abides. With the direct introduction to the Awareness of Superior
Awareness abides thus (in the vety same way). Insight.
Here is how to gain decisive certainty regarding the Form
As for gaining a decisive certainty regarding its principle, Bodies:
Let Wisdom be naked. without vesting it with the mantle of Move the great Ocean upward.
discursive thoughts! Focus on the expanse of the dark iron mountains,
Leave Awareness in its bare (nature), not contaminated by the And in the visionary matrix ofluminous appearances,
intellect filled with hate and desires! You will see nets of magical rays
Leave the mind in its unaltered natural state. not fabricating Similar to intricate cobwebs and necklaces.
anything!
In the pitch blackness of the darkness endowed with tays.
You will see luminous citadels. bright and cleat.
"7. These two lines art read as follows in the Nyarongversion (n.b.I): ~A( (he door·
ways ofthe Lamps. the Universal Base. free from outer and inner (distinctions).1
Similar to rainbows shining in the sky.
Entirely embraces (everyrhing) as the Primordial Wisdom."
., JN~TRUCTlON~ ON rHE SI X LAM PS THE DIRECT INTRODU C TION S TO THE PURl- Rf-ALM,I,
"
In ,he middle of ,he swirling conch lake Direct the mirror of Awareness chat illuminates all
Arises ,he doorway of ,he sound of ,he emp'y expanse. Onto the dep'hs of ,he luminous sky.
From the secret cavities of the sound in the half.moons.
Rc:vcrbc:raccs the: roar of sc:lf-arisc:n sound. FocuS ,he spear of ,he thinking and concep,ual mind
Rumbling in an unceasing Row. On'o ,he luminous shields of visions.

Subjugate ,he moving mind on sounds. A, ,hat ,ime. you will see the seeds of ,he Form Bodies
Hold ,he 'hinking mind on lights. Like constella,ions glowing in ,he sky.
And train the: three dynamisms of Awareness over rays.
As you get familiar and acquain,ed wi,h ,his.
By training ,his triple dynamism on rays. Five: kinds of particular familiarizations will appear:
The maz:tdalas of ,he Three Bodies will arise in oneself. First, the: visions will increase
Emp'y marvels will appear as visions And you will see {manifestations} like mercury {drops} scatter-
To ,he emp'y and sdRess Mind itself. ing and collec'ing.

The Wisdom of Self. Awareness has no form bu, Then. ,he visions will spread
The Form Bodies of Superior Insigh' are ,he dynamism of And you will see things larger than ,he sun and ,he moon in
Awareness {itself}. the sky:
Like ,he drawing of a rainbow in ,he sky. You will see ,he wheels of light of Awareness
Like an unfolded do,h of brocade. As well as the domes of light made up ofThigles.
Like reflections appearing in a mirror. Then ,he visions will intensify
And you will see ,he maz:tdalas of ,he Perfec,ion Bodies of ,he
As to ,he explana'ion of ,he me,hods for training in ,his Five Clans.
dynamism,
Catch in ,he net ofligh' of ,he dark cell Then the visions will become: complete
The golden fish ,ha, move. "' And you will see the maryQalas of spontaneous seals)'"

119. Uri's Commmttlry clearly shows that this refers [0 a phase when Thigtk appear
118. The Engtish language docs nO[ have a plul'2l (orm forfob bU[ here it should be as garlands of pearts in which Bodies appear. This means rim Bodies of deities or
clear [hat fish is to be understood as plural. Buddhas appear in each of these Thigles.
JN S TRU CTlON ~ ON THI:. SIX LAMPS TH E DIRECT I NTRODU<.. r lO N S TO T HE PURl: IH A I ~'I ~
"
As well as pure realms (lill<d wi[h) visionary ligh<s I[ will turn intO a poison for those who are deluded.
And marvels free from fluctuations. Thus do not reveal it <0 all, but keep i[ seere< and hidden.

Then will come the ul[ima<e nage of visions: (at that nage,) This milk of a white lioness
Ligh<s are (seen as) the namralligh<s of Awareness, Should be poured into fortunate chalices.
Empty namralligh<s (appearing) in the mode of rainbows. To the unfortunate oncs who are not proper chalices.
Hold it like the jewel in the throat of a makara'"
Sounds are (heard as) the namral sounds of Awareness, And do no[ let it dissipate for a thousand kalpas!
Empty namral sounds (appearing) in [he mode of echoes.
1hus he spoke.
Rays are (experienced as) the namral rays of Awareness,
Emp[y marvels (appeadng) in [he mode of rellections. 1he Lamp ofthe Direct Introductions to the Pure Realms is
hmby completed!
Bodies are (seen as) the natural form of Awareness,
Emp[y relleC[ions (appearing) in [he mode of water moons.' '" Samaya!

The erroneous source of manifestations is then exhausted in


the mind
And Form Bodies are decisively ascertained within the mind.
The source of delusion is eradicated. and it is therefore impos-
sible (<0 err again) into delusion.
The Three Bodies are concretely actualized righ[ now:
(This is why) the power of karma, of cause and fruit, is a great
lie
And this i<self'" is the poworful method of [he Buddhas.

This instruction on the ultimate principle


Is the panacea of those endowed with (proper) [[aining, but

!:t.O. I.e.. reRections of [he moon in water.

111. 1.( .. the: Thagd methods explained <above. Ill.. Lc.. likc a jewd [hat is beyond [he Inch o( ordinary beings.
VI. The Lamp of the Moment
of the Bardo

Homage to Kuntuzangpo. our Self-Awareness and Manifest


Buddhahood!

o Son of Noble Clan!

Here is the Lamp of the Moment of the Bardo.


The frontier where delusion and realization meet,
The so-called "key point of the way in which sal)lsara and
nirviiI)a separate";
I will reveal you the way the physical aggregates and the mind
separate,
The explanation of the way one liberates if one realizes (one's
nature).
And the way one becomes deluded if one does not realize it.

The manner in which body and mind separate is twofold:


The way elements are destroyed and how they fuse together.
. INSTRUCTIONS ON THI' .\ IX LA MI)S THE MOMENT or rHF HARD O
,.
The explanation of the way the elements are destroyed is as
follows:
(When) rhe spleen and rhe earth element degenerare. The explanarion of rhe way rhe dements fuse togerher is as
Your body cannot feel contacts anymore. follows:
You cannOt raise your left arm As earth dissolves into warer. you lose your physical Strength;
And rhe defilements of the nine orifices pour out. As warer dissolves into fire. you also los< your physical luster;
As fire dissolves into air. you also lose your physical hear;
(When) rhe kidneys and the warer element degenerare. As air dissolvl:s into thl: mind.
Your ears cannot hear sounds any longer. You also lose rhe capaciry to hold your breath;
You cannor raise your leI! leg As the mind dissolves into rhe Universal Base.
And you cannor hold your urine anymore. The brearh stOpS and the body and rhe mind separare.

(When) rhe liver and rhe fire element degenerare. This moment of death is the fronrier berween bliss and suffering.
Your tongue cannot feel taStes any longer. Since (ar rhar rime). the propelling power of good and bad
You cannot raise your right arm thoughts is grear.
And blood (rakta}'" drips from your nose. Onl: should impact inscruccions without I:rror, adapting to chI:
capaciry of rhe individual.
(When) rhe lungs and rhe air element degenerare.
Your nose cannoe sense smdls anymore. o Son of Noble Clan!
You cannOt raise your right leg The manner in which liberarion (occurs) if one realizes (one's
And you cannor even hold your feces back. narure. depends on) rhe superior. medium. and lower
(capacities of rhe individuals).
(When) rhe heart and rhe sky element degenerate.
Your eyes cannot perceive forms anymore. Just like Garuda chicks or lion cubs. individuals of superior
You cannot raise your head capacity
And your sperm drips in rhe secror place. I" Complete righr now rhe three dynamisms and rherefore. as
soon as rheir body and mind separare.

12.}. The text indeed uses ,he Sanskrit {crm 'AIlIa (blood), while [he "common"
Zh:mgzhung l:mguagc cquiV':l.lcnn arc gc=ncrally"t. ng /tun. and ~g linin. (1) .... and Ih~ JP~rm O/YOUT M(T~t {piau/ dripJ oUI."The general meaning is how-
12.4. Given the locative tiling bar or the genitive g11mg ba'j readings. the mC2ning of ever very clear and refers to the fact thac at that time the seminal es~nce cannot
this line changes slightly: (I) ..... and your Jpnm dripJ oul in th~ mnl {plau/,M or be held back and spontaneously leaks out without control.
. IN ST RUCT IONS ON T H E SIX LA MPS TH E MOMENrO F TH~BARI)O
••
The purity and impurity of their dements are differentiated: Since the gods' eye is perfectly purified. you know pure and
Sarpsara is stirred up from its depths impure realms;
And delusion is purified in its own place. When the visions of sounds, lights, and rays arise,
In the sky-like Space of their Universal Base, free from You know that this is the Bardo of the Clear-light of Reality.
partialities. Since you have been directly introduced to the Essence itself,'''
The sun-like Wisdom of Awareness shines in an all-embracing You know that the Three Bodies are spontaneously accom-
way plished in your own mind.
While the marvels of the Three Bodies, similar to the rays of Since you have been directly introduced to Superior Insight, ",
the sun, arise without exhaustion. You know that the natural manifestations of the sounds, lights,
Continuously performing the good of migrating beings. and rays are the visions of the Three Bodies.

As to (individuals of) medium capacities. at that time, As to the six rememberings,


The: outer manifestations of fire:. water. earth. and air s[QP First you remember that you transmigrate from this lifej
And the visions of sounds, lights, and rays arise. Then you remember that this is the bardo;
Having separated from the material body made of Resh and Then you remember that your Awareness abides without
blood, support;
Awareness remains naked. without support. Then you remember the oral instructions of your maSter;
The hosts of karma. passions. and erroneous concepts having Then you remember that sounds. lights. and rays are your own
ceased. manifestations;
The Universal Base remains uncovered by obscuracions. And then you remember that your mind is the Buddha.
At that time, owing to the direct introductions to the (Aware.
ness) of the Essence and of Superior Insight and the (subse- You see Awareness in its bare nakedness
quent) familiarization with them, And you realize dearly the Universal Base without
Six foreknowledges and six rememberings having arisen. one obscuration.
reaehes full Buddhahood. Having realized (this), Awareness ,akes hold of its natural place
And you don't follow afcer the traces of manifestations.
As to the six foreknowledges. By not following the traces of manifestations, these manifesta-
Since Awareness remains without support. you know past and tions liberate as one's illusory self-manifestations.
future lives;
Since the Universal Base remains without obscuration. you Il.S· I.e.. to Awareness of [he Essence itself(ngo bo nyid Ityi rig pa),
know the causes and fruits of karma; 116. I.e .. [0 Awareness ofSupcnor Insighe (thag tnthong gl ng pal.
,0, I NST RUC TI ONS ON THI:. )IX LA MIIS ,.,
And as these manifestations liberate as one's self· The moving winds (of concepts) arise and agitate the lake of
manifestations. Awareness,
Delusion is purified in a natural way. Troubled by the ripples of karmic traces and waves of
Since delusion is purified in this natural way. the Three Bodies discursiveness.
emerge in their natural arising.
Since the Three Bodies emerge in their natural arising. they The sky of the Universal Base is covered by the clouds of
will have the power to spontaneously perform the good of delusion.
migrating beings. While the sun of Awareness is veiled by the darkness of passions.

As to (individuals of) lower capacities. Sounds. lights. and rays are truly seen as extrinsic manifestations.
Even though they have entered the porch of these instructions. And visual manifestations arise as dual because of virtuous and
Because of their feeble understanding and realization. they sinful karmas.
have not recognized the Bardo of the Clear-Ught of Reality
And are deluded into the karmic Bardo of Becoming. Endowed with a mental body. (these beings) see it as their past
form.
By the power of these instructions. they will obtain a body in And with all complere senses. their mind moves without
fortunate destinies obstacle.
And. rhrough the purity of their karmic propensities.
They will awaken their previous karmic traces Having no place of support. they also have no protection for
And will (eventually) obtain liberation within a Single birth. refuge.
Like children abandoned by their mother.
o Son of Noble Clan!
As to the explanation of the way in which delusion (occurs Enveloped in the d arkness of delusion. an bcean of suffering
because of) non realization, wells forth
Ordinary individuals who have not entered the porch of these While they are like fish left behind on hot sand.
instructions
Do not recognize their natural state because of the negative The wind of karmic traces rises and they err in the cities of the
power of their karma. six destinies.
Continuously circling like a water-mill or the wheel of a
chariot.
I O! JN~T RUl. nON S ON rH I: <) I X LAMPS

How pitiful are these three Realms in which there is no pos-


sibility for protection!
How exhausting are these fatiguing (rebirths) in which there is
never any opportunity for liberation!
Colophon
Think of the flaws of delusion and turn your back to the world!
Generate zeal for the Path. 0 Fortunate Son of Noble Clan!
Thus the frontier between Buddhahood consecutive to
realization
And erring in sarpsara consecutive to non realization
Is reached during the bardo; therefore.
This is the key point concerning the way sarpsara and nirvaQa
separate.1 Zi'
o Son of Noble Clan!
These six essential points of the Pure and Perfect Mind
AIe precepts that lead to realization for those who have not
(previously) realized their mind; (they are like)
A lamp for those who have no (understanding of the) mind.
A mirror for those who have not seen their mind,
A hook for fleeting minds.
A seal for minds gone astray.
11.7. One would expect here the same literary pattern occurring at the end of the pre-
vious chapters. which would be in the context of this last Lamp: "Thm h~ spokt. A clarification for dull minds.
Th~ Lamp oftht Mom~nt ofth~ Bardo is htrtby compltud. Samaya!" (zhts bya'ol An improvement for stiff minds,
bar do dm ky; sgron ma rdzogs so/sa ma ya/). However. this does not occur many
A yoke for rigid minds.
of the available editions. This potential line is also missing in the commentaries
by Uri Sonam Gydtsen and Dru Gydwa. On the other hand. the followmg sec- And a key for locked minds; because of this.
tion would have to be considered to be the ultimate part of the sixth chapter. but o Son of Noble Clan.
since it is a recapitulation of the nature of the entire text. this is rather unlikely.
Evaluate (carefully) in future times if you should impart (these
The absenee of the literary pattern mentioned above probably means that the
absence of this pattern in the last chapter was already noticeable in the earliest teachings) or keep them.
versions of the root-text. We will see in the tr:mslations of their respective com- And. in accord with the vessel's faculties.
mentaries that Uri Sogyel and Dru Gyelwa used similar versions of the root-text
but not identical ones. There thus already existed variants of the text as early as
Guide fortunate individuals on a Path without error!
the mid-thirteenth century.
IN .~TRUCTlON) ON n-If. ~IX LAMPS 10 ;
'" COLOPHON

Thus he spoke. Who taught it to Mu Tsotang, '"


Who taught it to Mu Shotram,
Who taught it to Mu Gyelwa Lodro,
Who taught it to Pon Ts<npo, '"
1h< Emanation Body (ofTapihritsa) th<n b«am< invisibk Who taught it to Gug< Sh«ab Loden,
Iik< a rainbow disappearing in the sky. Who taught it to Purong Kunga Ripa, '"
Gurub Nangzher Lopo himself Who taught it to Neljor S«hok,
Decisively ascertained his Awareness and then mastered the Who taught it to Lama Khyungji,
supreme and manifold ordinary accomplishments. WI. Who taught it to Tsi D<wa Ringmo,
Who taught it to Ronggom'" Tokme Zhigpo,
The Instructions on the Six Lamps of the Great Perfection_ Who taught it to Lama Ya-ngelwa. ".
th< Oral Transmission that has nOt been infiltrated by From him it was gradually transmitted and th<n handed over
th< int«polations of the words of men-are (he«by) to me. 137
compl<t<d. '" Virtue! Virtue! Virtue!
Mayall b< auspicious!'"

'll. Erroneously spelled slong (instead of Slang) in the xylograph. The same spelling
occurs in the Ayong Kanjur, vol. 110 f. lib (see bt:low).
Ill. He is traditionally regarded as me individual who mnsbted the Zhangzhung
[ULTIMATE COLOPHON, Nymgyu from its original furm in me Zhangiliunglangu.1ge into Tibetan. However.
as aIrctdy noted by Henk Blezc:r. nothing of the son ean be found in his biography
ACCORDING TO THE NYARONG PRINT]
(Blczc=r, "Grcacly Perfected, in Space and Time; p. 87). This must therefore come
&om another source. Ponchen Tsenpo is also considered the compiler of the roO[
Gurub'" Nangzh« Lopo taught it to Phawa Gyelzik S«hung "nugic wheds~ (rtsa bal 'khru1 'Ichor) of the ZMngzJJUng Nymgyu's yogic training.

Who taught it to Mu Tsog<, 134. Otherwise known as Kunga Ringmo (Kun dg.1' ringmo).
'}S. Erronc=ously spdled Tang sgom insrc:ld of rong sgom.

118. The Kanjur version (vol. 17 J, p. J.l9) rC:l.ds rdzu phTu/ (magical displays) inncad 1]6. From the colophon of the text included in the Ayong Kanjur. It would .1ppear

of dngoJ grub (siddhis. 2ccomplishmcncs). The same rC:l.ding occurs in the Nya· that this Ltma Ya.ngdwa was D:lmpa Bumje 0, the eldest son of Yangron
rongxylographtc print (fol. J6b). Ctw:npo. On the meaning ofYa.ngcl .1$ referring to the lamas of the Yang ston
dan in Dolpo.sce Snellgrove. The Nine ways o/&n. pp. .. -s.
11',. The Nyarong xylographic print (fol. 16b) reads: rdtogJ dun JgTon 11M rdugs SD
("End of the u.mps of the Great Pcrkction-). In· 1 h:lve nocxplicit information yet as (0 who this "me" might be. However. from the
colophon of the Ayong Kanjur. it would appear that mu individual was Ya.ngcl
The colophon of the Deege xytographic edition of [he text is idcnunl.
Bharu. He is most evidently the s.vnc as Y~. ngcl Blusu who appears in me rGynl
IJO.

I JI. The xylograph rcadsgu Tug. but this is a mistake since no dan of this name exists. gshm ya ngalVi gdung mbs (pp. 96-91) 3$ me son ofY3JlgtOn l....ama Ngakpa (him·
It is rather either g/l rub org1l rib. sc1fthecldcst son ofYangton Tashl GycltsCn. the younger bromer of Dampa Bumj~).
IN~ fRUCTIONS ON THE SIX LAMPS COLOPHON 10 '

Ya.ngaI Drangsong.'41 Both transmitted it to Gomchen Sherab


Tsilltrim. The latter transmitted it to Zhangton Sonam Rin-
[ULTIMATE COLOPHON. ACCORDING TO THE chen. The latter transmitted it to me. I 'll
AYONG KANJUR ]' Ja Moreover. according to another transmission lineage. Lung-
gom Tokme requested (the text) from Gongtrawa Chenpo. He
Having spoken thusly. the Emanation Body (of Tapihritsa) then transmitted it to Lato Lama Triilyo.l43 The latter transmit-
became invisible. like a rainbow disappearing in the sky. Gyer. ted it to Nyakgom Ringpo. The latrer transmitted it to Uring
pung Gurub Nangzher Lopo himself decisively ascertained Gomchen. And in the course of the transmission. Gomchen
his Awareness and mastered numerous supernormal powers Trinpa (Sherab Tsiiltrim) requested it from Zhangton (Sonam
through his supreme and ordinary accomplishments. Rinchen).
Gyerpung Gurub Nangzher Lopo transmitted (the text) to
Phawa Gyelzig Sechung. The latter transmitted it ro Mu Tsoge.
The latter transmitted it to Mu Tsotong (=Tsotang). The lat·
ter transmitted it to Mu Shotrampa. The latter transmitted it to [ULTIMATE COLOPHON
Mu Gyelwai Lodro. The latter transmitted it to Pon Tsonpo (= ACCORDING TO THE KANJUR MANUSCRIPT
Ponchen Tsenpo). The latter transmitted it to Lama Khyungji. OF WELKHYUNG MONASTERY]
The lamr transmitted it to Guge Sherab Loden. The latter
transmitted it to Purang Kiinga Ringmo. The latter transmit- These profound oral insrructions were gradually transmitted
ted it to Neljor Sechok. The latter transmitted it to Khyungji through the six Siddhas of Zhangzhung. such as Phawa Gyeltig
Muthur. The latter transmitted it to Tsi Dewa Ringmo. The lat· (=Gyelzik Sechung)."· etc .. and through the six Triilzhiks.'"
ter transmitted it to Ronggom Zhikpo. The latter transmitted it
to Lama Yangngel Gongtrawa Chenpo (=Dampa Bumje 0).'"
The latter transmitted it to Ya·ngel Bharu. The latter transmit·
I..p. I. haven't identified them with certainty at th~ time of writing this not(:, but they
ted it to Ya-ngd Tcingo. 140 The latter transmitted it to the twO ar~ probably Tokdcn Nyakgom and Lama Trlilme. This n~eds further research
and confirmation.

138. This colophon h:a.s been wl.nslituated in Dan M:min (~t al.), A Catalogueo/the I,p.. Th~ "me" ref~rs to the anonymous author who compil~d this colophon.

lkn KanjuT (see under t~xt nos. IIO ~ 19 of th~ cacaloguc:). 1.4]. His name should be corr~ct(d to uma Trulmc (Bla rna 'khrul med). a disciple
1}9. Generally, modern Banros identify Ya.ng<:1 Gongtrawa Chenpo with Yangton of Ya-ngel Tongo and Tokdcn Nyakgom (who was also a discipl~ of Tongo
Shcrab Gycltsen, but this is a mi s[ak~ since Gonrrawa Chenpo is dearly identi- IUnpoche).
!led with Dampa Bumjc (Yangton's cld~[ son) in the Nyamgyii. I .... These ~re Pawa Gyclzik Sedmng. Mushen Tsogc, Gycrchen Tsotang, Mu
140. He was the third son ofYa ngd Phurpa Kyab (~e rG]lllphm]1I nglllgylgdung ShOtnm Chenpo, Mu Gyclwa Lodro. and Panchen Tsenpo.
mbs, p. 100). I .. S· Yogis who have destroyed illusion.
10' IN,\, I RUCTIONS ON THE SIX LAMPS COLOPHON 10 ?

such as Guge Loden, ecc.'46 I, Gydtsen, have requested it from scn, Sharwa Drangsong Tsiiltrim Pdzang, Lama Tsawa Gangpa
Segom Yeshe Zangpo. Sherab Ozer. From him, my root·master Tokden Rinchen
Sherab Gyamtso (received it). And in the presence of the latter,
II ," requested (the transmission). having practiced austerities.
I dedicate all the virtues that have been produced by this copy
[ULTIMATE COLOPHON to the welfare of all sentient beings (whose number) embraces
ACCORDING TO THE SAM LING the sky, starting with my benevolent father and mother. Mayall
MANUSCRIPT ]"- migrating beings swiftly obtain Buddhahood! May everything
be endowed with the principle of auspiciousness! So be it! This
Gurub Nangzher Lopo, having decisively ascertained his Aware· was proofread and checked.
ness, mastered numerous ordinary and supreme accomplishments.
Gurub Nangzher Lopo transmitted these profound instruc·
tions to Phawa Gyeltig (= Gydzig) Sechung. The latter trans·
mitted them to Mushen Tsoge. The latter transmitted them
to Mu Tsocang. The lactee transmitted them to Mu Shotram.
The latter transmitted them to Mu Gyelwa Lodro. The latter
transmitted them to Ponchen Tsenpo. The latter rransmin:ed
them to Khyungji Muthur. The latter transmitted them to Tsi
Dewa Ringmo. The latter transmitted them to Rong Tolon.
Zhikpo. The latter transmitted them to Lama Ya.ngd Sherab
Gydtsen. The latter transmitted them to Ya.ngd Bumje O. The
latter transmitted them to Ya-ngel Tongo. The latter transmit-
ted them to Tokden Nyakgom. The latter transmitted them to
Lama Triilme. The latter transmitted them to Lama Ripa Sherab
Lodro. From him, (the text) was gradually transmitted to
Gattsa Sonam Lodro, Pa Tengyel Zangpo, Lopon Trawo Gyelt.

146. These wc~ Guge Shi rah Lod~n. Purang Kung.. Ringmo, Ndd;or SCchok.
Khyungji Muthur. Tsi Dewa Ringmo. and Ronggom Tokmc Zhikpo.
147. This colophon is similar to, bur nor exactly identical With. [hat of the Ayong
Kanjur. 1-48. Not identified yet.
PART TWO
COMPLEMENTARY
INSTRUCTIONS
VII. Parallels between
the Six Lamps and Other Works
of the Zhangzhung Nyengyu

T here exist obvious parallels between the various


texts making up the collection of the Zhangzhung
Nyengyu. They do not constitute overlappings but rather
complementary approaches to specific subjects, presented in
slightly parallel modes. I" In fact. as can be seen in the Method
for Teaching the Four Cycles of the Aural Lineage from the Oral
Transmission ofthe Great Perfection in Zhangzhung,lSO the entire
inner, secret, and innermost secret sections of the Zhangzhung
Nyengyu can be explained and taught according to the basic
scheme of the Six Lamps {sgron ma drug}.I" Reading the cor-
responding teachings after the study of each of the six chapters

149- On the comparison between the Six Lamps and other Boopa works. such as the
mDzod. sec Blczcr, "'Light' on the Human Body," pp. 117- 68.
150 . rDzogs pa chm pozhangzhungmyan rgyud kyi Ma'rgyud skorbzhi'i 'chad thabs.
K:tnjur (A yongbKa' :O'l4red.), vol. 110, pp. 17-54.
151. The expression "Six Lamps~ refers here to the subject or theme itself, not to the
title of the eponymous text.
' I' C O M PI rMLNTAR Y IN~ I'RU( l IONS fHE S/,\ LAMP ~ AND OTI-Il:R \'(IORK~ HI

of the Six Lamps will undoubtedly provide a deeper insight into of the Lamps (the eyes) should be lefi: in their natural state, nei-
the meaning of the text itself and enable one to develop a wider ther too open nor too closed, the important thing being that the
understanding of its various themes. pupils of the eyes remain without moving and clearly focused on
the intermediate space (bar mang, the atmosphere). For the key
point of the mind, the consciousness should be lefi: without grasp-
I. TEACHINGS CORRESPONDING TO
ing at outer objects. analyzing the inner Awareness, or following
THE FIRST LAMP
thoughts of the past and future, etc. Rather, the mind should be
The first Lamp, the Lamp of the Abiding Base (gnas pa gzhiZ lefi: in a state free from any form of grasping. Afi:er a while, the
sgron ma), covers teachings expounded in: pure and impure aspects that are normally affecting the mind wUl
separate from one another and the pracddoner will experience
• the first practice of the Six Essential Points (gNad drug), the Clear-Light of his own natural state.
• the first chapter of the Precepts in Eight Chapters (Man Thus when the experience of the knowledge of the natural
ngag leu brgyad pal, but also in state arises, one is directly introduced to the nonduality of Clar-
• the first and second Wheels of the Four Wheels (Khor ity and Emptiness. The Mother or Universal Base is introduced
10 bzhi), as well as in as being the unborn Space of the natural state and the Son or
• the first five Seals of the Twenty-One Seals. Awareness as the luminous Wisdom of this state. The experi-
ence of the nonduality of the Mother and the Son (i.e., ofEmp-
[r]. The purpose of the first practice of the Six Essential Points tiness and Clarity) is the direct introduction to the Absolute
is to clearly identify the Universal Base (kun gzhi). This is done Body (bon sku). When this experience of the Clarity and Empti-
when one is direcdy introduced co the natural state, and when one ness of the natural state arises in the condnuum. the pracddoner
clearly discovers the tcue nature of delusion. The direct introduc- becomes endowed with a confidence equal to the limitless sky.
tion to the natural state is given to an individual showing special At that dme, it is important to resume the practice according to
qualities. such as a natural rejection for saf!1saric activities. devo- the way it is explained by Nangzher Liipo in his Commentary to
tion to the master, etc. This fortunate individual should remain the Twenty-One Seals.
in an isolated place and perform his practice in total solitariness. According to the practice of the Six Essential Points, one
He should first take refuge, generate the Pure and Perfect Mind should furthermore resolve the nature of delusion by first iden-
(bodhicitta), meditate on impermanence, offer the maJ)dala, etc. tifying its causes and conditions, and then by recognizing the
Then, on a comfortable cushion, he should apply the key point actual nature of manifestations associated with delusion. The
of the body by remaining in the fivefold posture, controlling his base of delusion ('khrul gzhi) is the nonunderscanding of the
breath and holding it gently, by pressing the upper wind and pull- nature of the Universal Base and of Awareness. The secondary
ing the lower one. As to the key point of the gaze, the doorways causes that lead to delusion are expressed in the nonrecognition
'" LOMPLLM I: N "IAR) IN Y I RUe n O NS THE SIX LAMI'S AND 0 I HUt WO RK \

of the nature of the sounds, rays, and lights. The actual cause [.l. The first chapter of the Precepts in Eight Chapters is also
of delusion is the incapacity co realize the nature of Awareness. concerned with the direct incroduccion to the natural state of
Thus, when the sounds, rays, and lights arise, they are generally the Mind (sems nyid). In this text, Tapihritsa explains that [he
noc recognized as the expression of the dynamism of Awareness Absolute Body (bon sku) abides in the center of the heart, while
(rig pa'j rtsal) and are rather considered outer manifestations the Body of the Transparent Wisdom (ye shes zang thalgyi sku)
separated from ourselves. This is actual delusion ('khru! pa).It abides in the two eyes. Similarly, the Perfection Body (rdzogs
is compared to the incapacity co recognize one's reRection in a sku) abides in the brain, and the Emanation Body (sprul sku)
mirror as being onc's own reRection and nothing else. By grasp- abides in the spine. Another Body, that of the Self-Arisen Thi-
ing at the three root manifestations (of sounds, rays, and lights) gUs (thig Ie rang 'byunggi sku), is presented as abiding in all the
as other induced appearances (gzhan snang), the nakedness of channels of the body.
Awareness becomes covered with the clothes of conceptual In the course of this initial chapter, Tapihritsa explains that
mind, just like the sun is covered by clouds. This incapacity to there is no difference between Awareness (rigpa) and the Abso-
discern the true nature of the dynamism of Awareness is called lute Body (bon sku). Awareness radiates in the form of a lumi-
"simulcaneously born ignorance" (Ihan skyes kyi ma rig pal, i.e., nous body (od kyi Ius) and abides in a transparent mode that is
a form of ignorance that appears simultaneously with the non- contemplated through the eyes. This, according to Tapihritsa,
recognition of the nature of the three root manifestations. Ie is conseitutes Buddhahood itself, the arising of the Absolute Body
because of this ignorance chat all the manifestacions of delusion endowed with Wisdoms (ye shes). At that seage, in the text of
occur. the Eight Precepts, there is an interlinear note (mchan) that sum-
However. in the actual experience of Reality, the Universal marizes the principles revealed in this chapter. It says:
Base is similar to the empty sky and Awareness is similar to the
atmosphere. This means that there is no base of delusion estab~ In the center of the heart of all sentient beings, the immu-
lished by itself: this base of delusion does not exist by itself bur table Absolute Body arises as the quintessence of Wisdom
appears only because of nonrecognition. When one remains in that abides as the five clear and vivid Wisdoms. From
the actual essence of the Mind, then by applying the oral pre- these five Wisdoms, the five lights come forth, with a
cepts (man ngag) associated with the three roOt manifestations Clarity expressed in lights. As to their pure manifestation,
and by contemplating the related visions, all this appears as self- these visions of Wisdom arise impartially and abide with-
manifestations (rang snang) ariSing naturally as illusions. At that out declining.1S)
cime am: understands that delusion has never occurred, and that
it is similar to the death of a child in a dream. 1U have children : their potential dearh ca nno ~ even exist. This IS the precise lde.a
behind this simile.

152.· This image of the death of a child during a dream is even clearer if one docs not lB. Sec Achard, 1he Precepls in Eight Chaptas, p. ,..... The authorship of [his note
THE SIX LAMPS AND 0 I H I:R WORt... ~
"' COMPL EMI:.N rARY IN'iTRUCn O NS
'"
This essence th., abides in the center of the heart of all beings Before there arose time limitations and dualities such as
is the immutable Essence of Awareness (rigpat ngo bo) narurally SaJ11sara and nirvaQa, the natural state of the Universal Base
endowed with an unceasing Compassion. The: luminous cadi. remained like the sky, free from any partiality. In this space-like
anee of this Essence manifests without any paniality. It is the state. Awareness arose namraUy in the vast expanse of the Base,
Body of Buddhahood (Ulngs rgyas leyi sku) free from e1abora_ shining like the sun in the sky. Both Base and Awareness were
cions and conceptions, manifesting in the splendors of the five- in a state of nondual perfection, abiding as the nonduality of
fold clusters of the Blissful Couples of the five Clans. The natu- Space (dbyings) and Wisdom (ye shes). This corresponds to what
ral radiance of this Essence: shines in the center of the heart and is described as the "mal)Qala of the Space of the Absolute Body"
enters a light channel connecting the heart to the eyes. There- (bon ,ku dbyings kyi dkyil '!thor).
fore, this radiance illuminates the pupils of the eyes and its OUter
clarity appears in unceasing visions in the sky. This process actu- Within this nondual Space of the Universal Base and Aware-
ally explains the source, path, and dimension of manifestations ness, the three main manifeStations (sounds, rays, and lights)
of the Thogel visions, which are simply the natural radiance .,ose spontaneously: the lights displayed themselves in five-
(rang gdangs) of Awareness. This radiance manifests as Peaceful fold modes arising as luminous mansions or domes of light; the
Bodies (zhi bat sku) in the heart and as Wrathful Bodies (lthro sounds resonated as the narural sound of Reality throughout
bot sku) in the Conch Mansion (dung Ithang, the brain), while the infinite expanse of the Base; and the rays manifested as Thi-
Emanation Bodies (sprul pat sku) manifest in the spinal cord. gle., Citadels, Bodies, etc.
All these Bodies project luminous rays, filling up the entire body Since these three manifestations are connected to the Kingof
of the practitioner. its channels, wheels. etc. Awareness (rig pat rgyal po), an unceasing potential of sponta-
neous arising manifested itself as the mal).Qala of the Perfection
[J J. The first and second Wheels of the Four Wheels have themes Body (rdzogs sku'i dleyil '!thor), embracing everything.
that are directly related to the contents of the first Lamp. The first Similarly, because of the nondual nature of Space and Wis-
of these Wheels explains in particular the arising of the mal)Qalas dom and the unceasing arising of the three main manifestations,
of the Three Bodies (sleugsumgyi dkyi/ 'khor), as follows: various marvels linked to the reaJization or nonrealization of
this state arose in the form of what is designated as the maQQala
is unknown [0 me. It is also clear [h:n it is nOt always considered a note (or even of the Emanation Body (sprul pa'i ,ku'i dkyil 'khor).
present either as a !lOte: or as a parr or [he main texc) in other versions of the
Eight PrmplJ. Ie is not included in (h~ A yong version of the Kanjur. vol. 110. p.
The second Wheel describes the circumstances leading to real-
1.39a. In [he bSam gling manuscript (p. 813). it is included boc:h In [he rooe·eexe ization (rtogs) or delusion ('khrut). In this respect, if one realizes
itself and as a dinographic. defective interhne.ar nOte. It is clearly imegrated in that the unceasing potential of manifestations (which is sponta-
the rooe-eext itself in the edition of the dBal khyung dgon version of che Kanjur
(vol. 171, p. 1.79). the noce itselfis lacking also in the Nyarong xylographic ver-
neously accomplished within the state of Awareness) forms our
sion (sccgDams pa It'u brgJadpa. fo!' +b). own manifestations (rang snang) , then this display manifests as
,2. CO MPLE M EN T ARY I NST RUL II O N~ THE SJ.\ LAMI' \ AND OTt-Il:R WORK, '!J

nirviJ:ta. If one fails to reach such a realization, then one enters the sarpsara and nirval).a arise as marvels coming from the Mind
mode of dualistic grasping characterizing sarpsara. itself. whereas the designations "sarpsara" and "nirvaQa" do not
As to realization, when the three manifestations arise con- exist by themselves but are simply the results of the circum-
cretely, the mental consciousness recognizes chern as its Own stances leading either to realization or delusion.
nacural manifeseacions (rang mang) and cherefore che seace of
Awareness is recognized. One does not fol1ow after appearances. [4]' The first five Seals of the Twenty-One Seals cover similar
chus enabling che King of Awareness co subjugace and gain con- subjects associated with the Universal Base (kun gzhi), Aware-
trol over these appearances. At thac time. all manifests in nve- ness (rigpa), and the mind (ums). They are actually more prac-
fold modes chac are direccly connecced co che nirvanic aspecc tice oriented. inViting the practitioner to remain in an isolate
of che nacural seace, with fivefold lights, Bodies, pure realms, place in order to be able to easily identify the Universal Base
Wisdoms, ece. and Awareness. The practice itselfis described in its most simple
On the contrary. when the nature of the three manifesta- aspectS, consisting in Sitting in a comfortable position while
tions is not recognized. chen one enters the mode of delusion, breathing normally and keeping the eyes without movements.
apprehending sounds, rays, and lights as objects of the incel- In this pure condition, one should noc follow thoughts of the
lect (bIoi J"l). Thus, being miseaken regarding che true nature three times. At a certain moment, the experience of Awareness
of these manifestations, one seizes chern as endowed with theif will arise in all its nakedness, and when all discursive thoughts
own characceristics,ls.4 so chat this lack of understanding causes have finally disappeared, one will contemplate the Wisdom (ye
the entrance into dualistic grasping. Then, when the manifesta- shes) of the natural state in all its splendor. Ar that time one will
tions of delusion arise, they obscure the capacity to realize the experience the Universal Base, which is (I) without concep-
true nature of the mind, and becaus<: of ignorance. one's con- tions, (» the source of everything, (3) neutral, and (4) arising in
sciousness is guided tOward objects. grasping at them. analyzing an unceasing manner. According to the first Seat it will be easy
chern, etc. At that time. one follows the characteristics of the to culcivate that stare by giving up all kinds of distractions and
manifestations and loses control over them. enabling the cir- by remaining in the natural ease {mal ma} that characterizes the
cumStances leading to saI'flsara to take over. Then. all manifests natural condition of the mind. It is important to he able to culti-
in fivefold deluded modes, such as vessels (snod, i.e., universes), vate that state without altering it with ordinary thoughts and to
elements, senses, organs. etc. This is how sentient beings come become familiar with its dynamism (rual) in order to reach the
to err within sa1l1sara. Fruit ('bras bu) withouc ever regressing from it.
Therefore, depending upon the realization or the nonrealiza- In che second Seal, Tapihritsa explains that one should train
tion of the nature of the manifestations arising from the Base. in the practice of sounds, rays, and lights in order co develop
visions that are the spontaneous expression of the natural state
IS4. As If rh~y had [heir own inh~r~nc ~xist~nc~. in its dynamic aspect. At that time it is important to practice
122 C OMPLLMLN rAR )' IN'> rR U Tr O NS niESIX LAMPS AND OTHER WO RKS 12 3

in retreat until the Five Visions are reached,l55 The visions arise [d. In the second practice of the Six Essential Points, the text
within the Space of Reality (bon nyid kyi dbying') , described in describes how the Base free from obscurations and Awareness
the third Seal as being a synonym of the Universal Base. The free from delusion abide in the practitioner. This actually refers
visions themselves are che manifestations of the Wisdom of ,0 the sanctuary (gnas) where rhe natural state really abides
Awareness (rigpa'iyeshes) mentioned in the fourth Seal. within ourselves. This sanctuary is known as the Brown Cor~
Finally, the fifth Seal describes what is known as the Thumb- ndian Tent (mchong gur ,mug po), which is also called Shetiin
Sized Absolute Body (bon ,ku tshon gang) or Phalanx of the Tsadzin (,he thun rt'a 'dzin) in the Zhangzhung language, refer-
Dharmakaya. It is an aspect of Wisdom free from limitations, ring to the heart (tsi tta).'"
names, colors, etc. This Wisdom is endowed with lights that Even though it is nOt limited by spatial characteristics, this
are noc limited to colors or dimensions. It is in fact the Abso~ sanctuary appears outwardly as an eight~cornered jewel and
lute Body itself, the primordial state existing before the advent inwardly as an eight-petalled lotus. In ics very center abides our
of Buddhas and sentient beings. sarpsara and nirval).a, etc. This own natural state in the mode of the Great Primordial Purity
state is known as the Self-Arisen Wisdom (rang byung y< shes), (ka dag chen po).
free from causes and conditions. beginning or end. etc. The typical Dzogchen expression referring to this state
is "Thumb-Sized Luminous Wisdom" (g,al bal ye ,hes tshon
gang), described as being similar to a butter-lamp placed within
a sealed vase that contains the sounds. lights. and rays arising
naturally from this radiating Wisdom.
2. TEA C HINGS CORRESPONDING TO
In order to contemplate the visionary marvels of this state,
THE SECOND LAMP
which is nothing other than Self-Awareness (rang rig) itself, one
In a similar way, the Lamp of the Flesh-Heart (tsi ta sha'i 'gron needs to apply the key points of practice, relaxing the doorway
ma) covers teachings corresponding to: of the Lamps and gazing directly inro one's own Essence. In this
way one will concretely see the natural Clarity of Awareness in
• the second practice of the Six Essential Points, itS ungraspable mode.
• the second chapter of the Precepts in Eight Chapters,
and [> J. In ,he second chapter of the Eight Precept', similar instruc-
• the ninth Seal of the Twenty-One Seals. tions are revealed by Tapihrirsa regarding the abiding mode

156. O n [his poim. Yongdz.in Rinpoehe ~ys: "The natural state itsclf embraces our
emire body. speech. and mind. but it is more particularly located within the
155. The Five Visions arc a rrademark o f the Zhangzhung Nyengyu teachings. heart."
124 LOMPll=MI-N JAR'! IN.., rR UCriONS lHESIX LAIHP.\ AND O T HI: R \X Oln, S 12;

of Buddhahood within our own continuum. Basically, the At the time of death, the visions of the natural state will
natural state abides within the heart in the mode of Bodies (sku) emerge as various lights and. as Awareness springs out from
and Wisdoms (ye shes) expressing the true essence of our own the eyes,lSS it will merge within its own essence as the Abso-
Awareness. This state manifc.srs itself in the mode: of the Three: lute Body itself. This constitutes the direa encounter with the
Bodies (sku gyum), namely: Mother (rna) or Reality (bon nyid). Even during the lifetime, as
one is engaged in the main practice (dngos gzhi) of Dzogchen,
• the Absolute Body (bon sku) abiding as an unceasing the contemplation of the visions of Bodies and Wisdoms con-
and unobstructed Clarity endowed with Wisdoms dis- stitutes the direct vision of Buddhahood itself. In this respect,
played in the: visions of Awareness, training so as to become familiar with the sounds. lights. and
• the Perfection Body (rdzogs sku) manifeSting in the rays through Thogel is the core ofDzogchen practice leading to
form of Buddhas with characteristics of the five clans Buddhahood in this very life.
(rigs Inga), etc .. and
• the Emanation Body (sprul sku) arising in fivefold [3]. In the ninth chapter from the Twenty-One Seals, Tapihritsa
lights, etc., forming what is known as the marvels of describes the same sanctuary of Awareness using several similes.
Awareness (rig pa'i ,ho 'phru!). The Base (gzhi) is thus des<:ribed as being similar to space and
the ocean, in terms of vastness and infinite depths. The lights
All the visions contemplated in this way manifest as per~ that naturally rise from this state appear as tents or domes of
vading both the outer Space w and the whole of our body, in five-colored rainbows. The sanctuary within our body, hosting
a transparent (zang tha!) manner, embracing channels, eyes, that state and its dynamic. visionary displays. is compared to a
consciousness, etc. In this way. the luminous nature of the vase filled with precious jewels. The natural Wisdom manifest-
Buddha within ourselves cannot be obscured by the mate- ing in this state is like a butter-lamp within a vase. The sounds.
riality of the aggregates since it itself manifests in a totally lights, and rays emerging from this state are like the rays of lights
transparent and unblocked mode. The natural radiance of emitted by this lamp.
this state located within the heart arises and springs from the Thus, according to Tapihritsa. it is crucial to understand
eyeballs in a mode enabling the direct contemplation of its that Awareness arises from within. that the Base abides in the
visionary displays. As the arising door of Awareness, the eyes mode of Emptiness. that visions arise as the dynamic expres-
are therefore also an important sanctuary of Buddhahood sion of Awareness itself. and that everything else is nothing
within ourselves. but illusions.

157. This refers to the vision:uy Space (dbJings), not the outer dement or IS8. It is its r:Jdiance that is arising in this way. Awareness remaming immutable
atmosphere. within the sanctuary of the heart.
126 COMPU:MEN1ARY IN,)TR U C T IONS THE Sl.l' I.AMPSAND OTHII{ WORKS 127

The abiding mode of Buddhahood within oneself is subjects of the sanctuary of Awareness within oneself and of
also described as a cdcstial Treasure that has been obscured the arising visions forming the dynamic expression (rtsal) of
throughout our infinite rebirths in sarp.sara, due to ignorance chis Awareness within the pathway of the channels. The var-
causing duaHstlc grasping. This Treasure has no entrance door ied nature of the channels explains the variety of the visions of
and therefore its contentS cannot be seen like outer mate· Awareness that one contemplates during practice. The special
rial objects. However, upon opening the invisible door of anatomy that is mentioned in this text describes our main chan-
the Treasure (through the actual practice of Thiigel), then its nels and wheels, etc., as follows: "Since there are thus three main
innermost contents and visionary marvels are revealed to the channels. six wheels. one trunk. and five main branches. 360 sec-
practitioner. ondary branches, 21.000 minor branches separated into 84.000
leaves and petals, the dynamism of consciousness appears (natu-
rally) manifold."
Therefore. to lower practltioners and ordinary beings, this
3. TEACHINGS CORRESPONDING TO spontaneous dynamism appears in the mode of erroneous
THE THIRD LAMP conceptions, while for thos< who are advanced on the Path, it
appc:ars as a continuous Row of experiences and realizations.
As to the Lamp of the White and Smooth Channel (dkar 'jam Furthermore, for thos< who are fully enlightened, it arises as the
rtsa'j sgron ma). similar teachings arc described in: spontaneous. impartial, and unceasing dynamism of their own
Wisdom (ye shes).
• the third practice of the Six Essmtial Points, The most important of the channels abiding in the body is
• the third Wheel of the Four Whuls, and the channel of the Lamps (sgron ma'i rtsa), namely the central
• the tenth Seal of the Twenty-One Seals. channel in which Awareness manifests in its unobstructed mode
of Transparent Wisdom (ye shes zang thaI), the true expression
There is no corresponding teaching in the Eight Prectpts of Emptiness and Clarity.
though. I " When one engages in the practice, the winds, mind, and
Thigles are caused to enter and to dissolve within the central
[I]. In the Six Essential Points, the author comes back to the channel so that infinite visions of Clear-Light, experiences, and
realizations arise. The practice itself is at that time based on
the following method: one should sit in the cross-legged pos-
J59.Despi[(~ (he fact that rh~ teachings of this third Lamp have no parallels in the
ture and pull the stomach against the spine, placing the tongue
Eight Prucpes. instructiom regarding the sanctuary of Aw;ucm:ss and its dyna.
mism arc of course ccnnal themcs of the emire secret section of the ZhAngzhung
against the palate and turning the eyes upward. The winds
Nymgyu. See Achard. 1he Precepts in Eight Chapters. should be pushed downward from the tWO lateral channels, so
128 l.OM1' LLMLNTAR) lN~ I Rue nO NS THE SIX LAMPS AND OTHI:R \\!' ORI\ \ 119

as CO cause: them to enter the central channel itself. At that time, doorways are [hat of the eyes. As one is directly introduced to
onc imagines thac the mind and winds are fused inco a single the visionary displays of Awareness. one also understands what
Thigle, which moves upward within the central channel and we base of delusion is. its circumstances. and its essence itself If.
bursts our through the rop of the head. Then, one imagines that at that time. one realizes that this entire process actually mani-
this ThigIe is propelled through the infinite sky, like a shooting fests within the natural state itself (and not in a mode existing
star, and chat it eventually dissolves in the sky, as one keeps onc's by itself),I60 then one realizes the actual essence of the Pure and
focus on the outer blue sky. This method is the forceful tcch- Perfect Mind (byang chub sems) and one does not err any lon-
nique that will enable one ro separate the pure Mind from the ger within the confines of conditioned existence. On the con-
impure mind and enter direccly into the experience of Aware- tcary. one will promptly reach liberation without having to pass
ness itself. At that rime, one will remain free from the discursive through the narrow path of the bardo.
mind and one will experience the dawn of Self-Arisen Wisdom
(rang byungye shes). [3]. In the tenth chapter of [he Twmty-One Seals, similar
instructions are compiled by Tapihritsa in a more direct style of
[1]. In the third chapter of [he Four Wheels, i[ is explained [hat [eaching. There, he says [hat from [he Thumb-Sized Wisdom of
although Awareness embraces the: entire body. it is morc par- Self-Awareness arises a fivefold effulgence displayed in visionary
cicularly located within the: heart itself There, its sanctuary is lights. He adds: "From [hem come [he five (original) radiances
described as an eight-petalled lotus hoSting the natural radiance and from these the five kinds of impurities. The twenty-five
of the five elements. A channel, thin like a whitt silk thread, con- (pure and impure elements combined together) generate body
nects the heart to the eyes, thus enabling the direct contempla- and mind."
tion of Awareness in its visionaty marvels (snang ba'i cho ~hruf). Awareness manifeSts itself within the body by pervading the
In order to illustrate the true abiding mode of the natural channels (rtsa). The central channel is conceived as having an
srate, the texts State that the Universal Base (kun gzhi) is like a upper section that is the Path ofNirval)a. while its lower section
cloudless sky in which Awareness (rig pal atises as a sun unob- is described as [he Path of SafJlsiira. The right channel is associ-
scured by darkness. Sounds, rays, and lights (sgra 'od zer gsum) ated with defects (skyon), while the leli: one is considered to be
are compared to [he sra[e of a burrer lamp placed within a sealed the channel of~alities (yon tan).
vase, while mental consciousness arises like the rays of the sun. In a furrher derailed explana[ion, Tapihritsa srates that the
When all these elements are directly connecred to accuai prac~ central channel is the nondual path of sarpsara and nirval)a,
tice, one understands that the natural state's sanctuary is the hosting the dynamism of Awareness that thus arises from this
center of the heart, that its pathway is that of the central chan· pathway. The visions of Awareness then emerge in the empty
nel (and more precisely that of [he white and smooth channel
similar to a silk thread within [he central channel), and that its 160. Just like reflections appear in a mirror without altering its surface:.
CO MPLEMENTARY INSTRU C lI O NS TH E SIX L/IMPS AND OTHeR W OR"~ II I

Space of the Universal Base, in various visions of luminous ness is described as located in the center of the heart. its pathway
spheres, etc. When the visions of the natural state are contem_ being that of the channels. while ics arising door ('char sgo) is
pla[ed in [his way. [he [eX[ says [hac "The king of Awareness thus the Water Lamp (cbu'i sgron rna) itself. Thus. when one remains
shines nakedly. stripped from [he intellectual rags of discursive perkctly scable in the experience of Awareness. the eyes and con-
thoughts." It is at that precise time that one directly sees the sciousness remain in their natural condition, without fluctuations.
true. actual essence of [he Self-Arisen Wisdom. free from the At that time, one can see the Essence of Awareness or experience
darkness of ignotance: with this contemplation. all potential it as being unborn, luminous, endowed with an infinite Wisdom,
regressions in the saql.Saric mode of conditioned existence are etc. The experience that arises at that time is devoid of any limita-
emptied. while the Three Bodies (sku gsum) arise naturally by tions and one compares it to the sky free from partialities. 161
themselves. According to the second theme, one should use special means
to cause the arising of the visions of Clear-Light in the following
manner: one should press the Water Lamps with the fingers and
hold the breath. In this way. when visions oflights and rays arise.
4. TEACHINGS CORRESPONDING TO one contemplates one's own natural radiance and when one
THE FOURTH LAMP releases the pressures of the lingers. one sees fivefold lights. rain-
bows. etc. Eventually. when one finally exhales the air. one con-
As to [he Water Lamp of the Far-Reaching Lasso (rgyang zhags templates the visions until they naturally disappear. This is the
cbu'i sgron rna). related teachings are expounded in: direct or forceful method applied to cause the direct introduc-
tion to the natural dynamism of Awareness (rigpa'i rangrtsal).
• the fourth practice of the Six Essential Points.
• the fourth chapter of the Eigbt Precepts. and [,]. In the fourth chapter of the Eight Precepts. the main theme
• the eleventh Seal of the Twenty-One Seals. is not really thac of the fourth Lamp bu[ rather that of the char-
acteristics of the Absolute Body (bon sku). But as one shall see.
[1]. In the fourth chapter of the Six Essential Points. the teach- this is not entirely separated from notions dealing with the
ings associaced with this fourth Lamp-the Water Lamp of the Water Lamp itself. since it nevertheless insists on the eyes as
Far-Reaching Lasso-are actually expounded according to tWO the sanctuary of the unceasing Clarity (gsal ba) of the visions of
main themes: seeing o ne's Essence in its nakedness and seeing the Buddhas. These visions are described as arising within the
the visions of Clear-Light in their nakedness.
According to the first of these themes, the direct introduction
16 1. This eXJKnence is differcnc from che first formless Jhana-known as the "limickss
to one's Essence starts by considering again the location of Aware- sky" (nam mkha'mtha'yas) - in che sense chac in the present context. it is endowed
ness within the body. its pathway. and its doorway. Thus. Aware- with Awareness and Wisdom. which is noc me case with the first formless Jhana.
<..OMPI HHN1ARY IN~ nwc nONS THE 51X LA,HPS AND (YI HI-R WORK\ 0 .\

utterly pure Expanse of Reality (bon nyid kyi klong) in the form knoW that) when you let your mind (abide) in Reality, you
of pure realms expressing the actual Essence of Awareness. know concepts as being empty. you know that this Emptiness is
When describing the Absolute Body, Tapihricsa seaces that Reality, and when you know that concepts are Reality, then you
it abides as the Single Thigl': (thig Ie nyag gcig) endowed with reach Buddhahood without duality."'"
characteristics. These characteristics are the five Wisdoms (ye In case one is not able-for what~v~r outer circumstances-
'he,lnga) manifesting the five lights (od Inga). He further says: to perfect the entire path of the practice, then at the time of
"In the cenrer of your heart, thc Absolute Body, the Single death, the visions of Reality will manifest naturally, and if one is
Sphere, abides as the five Wisdoms (endowed with) the character. able to recognize this display as one's own Wisdom manifesting
iseics of the five Iighcs; it abides in the middle of the five lights of in a visionary mode, then one will undoubtedly reach enlighten·
the five Wisdoms. These five lights remain vibrant in your heart." 'N ment at that time.
In order to explain how the radiance of Awareness arises as
visions at the doorway of the Lamps, he explains that a silk· like [3]' Finally, in the eleventh chapter of the Twenty.One Seals,
channel extends from the center of the heart to the center of the Tapihritsa does not only describe the Water Lamp but all the
eyes. This channel is supple, devoid of blood and lymph, and principles centered upon the Wisdom of Self·Awareness (rang
only hostS the radiance (rndang,) of Awareness itself. rigye ,hal as well as the path of visions arising at the doorways
Thus, in the cenrer of the heart, the Absolute Body abides of the Lamps. There, he lists four Lamps that differ from the
naturally as the five Buddhas endowed with the five Wisdoms standard presentation of the Four Lamps ('gron ma bzhi)'6S and
and dearly manifesting in an unceasing mode of luminous that are here associated with the dispelling of darkness:
visions that are contemplated within the Sky.163
At the same time, the objeccs of the senses are seill being • the Water Lamp of the Far·Reaching Lasso (rgyang
perceived and thoughcs are also likely to arise: everything thus zhag, chu'i sgron rna), which dispels mundane darkness,
arises. expresses itself. and finally dissolves within the state of • the Lamp that manifestS Superior Insight (lhag mthong
Awareness. In this context. Tapihritsa anticipates a potential snang ba'i 'gron mal, which dispels intellectual dark·
question; he says: "If you think: Is there no distinction between ness associated with those who stress a nihilist form of
concepts and Wisdom? Are concepts OUf own Wisdom? {Then emptiness.

16 ... Ach:ud, 1h~ Pr«~Pt1 in Eight Chapurs. p. S7.


161. Achard, 7Iu Pr«epts in E;ght Chdptus. p. 56. 16S. The standard list of {he Four Umps enumerates: (I) the Water tamp of the Far~
16}. These atC nOt objea,s of the senses, and the sky should bt: considered merely as 3 Reaching lasso (rD"ngzhAp (hu'; won rna). (1) the Lamp of utterly pure Sp:lIce
mirror for the rdl.eetions of the visions of Awareness. Thcse: visions only dispb.y (db)inp rndm dagl; Jgrtm mal.( 3) the Lamp of Empty ThigICs (thig'~ Jlong ptll
as one remains in thc natural state and they arc nor outer S(:nsory objects. This is Jgron mil ), and ( .. ) the Lamp of the Self·Arisen Sublime Knowledge (JheJ Ttlb
proven by the flet that they are only contemplated by the practitioner. rdngbyunggi Jgron mal.
I), <...OMPLEMENTAfU' lNSTRU C'IIO N ~ THE 5 /X I.AMI'.\' AN D 0 fHlR \'(IORK ~

• tho Lamp of the Wisdom of Self-Awar<n«s (rang rig • tho fifth practice of tho Six Essential Points. as wdl as
ye shes sgron mal. which dispds tho darkn«s of igno- • the twdfth. thirteenth. fourtoonth. fifteenth. six-
rance, and teenth. and seventeenth Seals of tho Twenty-One
• tho Lamp of the Space of the Universal Bas< (kun gzhi'i Seals.
dbyings kyi sgron ma). which dispels tho darkness of the
intellect grasping at partialities. [d. Tho teachings concerned with the description of the pure
realms or visions of Thogd in tho fifth chaptet of tho Pre-
To sum up the process of visionary arising. Tapihritsa states cepts in Eight Chapters ar< a natural doctrinal d<vdopment
in this 5001: of the previous instructions dealing with the Base. its abiding
mode. its sanctuary. its pathway. and its doorway. When the
"The King of Awareness shines in visual perceptions; visions reach a cerrain level of development. they appear as
It shin« in the empty sky of tho Universal Base. organized according to the four dire:ccions. in a mode cor·
In tho sheath of visionary lights. responding to the natural display of the five Buddhas within
At tho doorway of tho all-illuminating Lamps; tho heart with :
As a lotus extracting from the mud.
The King of Awareness gush« out from tho shoath. • Kiinnang Khyabpa in tho cont«.
Liko tho sun free from obscurity. • Sdwa Rangjung in the east.
The King of Awarenoss is dovoid of gloom murkin«s. ,.. • Ghdha Garchuk in tho north.
• Jodrak Ngome in the w«t. and
• Gawa Dondrup in tho south.

S. TEACHINGS CORRESPONDING TO In the Conch Mansion (dung khang) are the manifestations
THE FIFTH LAMP of tho Wrathful Deities of Wisdom with:

Regarding tho fili:h Lamp. the Lamp of the Direct Introduction • Tsochok Khangying in the conter.
to the Pure Roolms (zhingkhams ngo sprodkyi sgron mal. similar • Trosc in the east,
teachings are revealed in: • Ngamse in the north.
• Wdsc in the west, and
• the fifth. sixth. and «venth chapters of the Eight Precepts. • Tumsc in the: south.

166. Achard. thr Twenty.On~&als. forthcom ing.


<...O~\'IPLH1ENTARY iHE SIX LAMPS AN [) OTHER \'(IORKS
'" INSTRU C n ONS

In the typical style of the secret cycle of the Zhangzhung Opening the Treasury of marvels means applying the meth·
Nyengyu. Tapihritsa describes the process of visionary arising as ods of Thogel so that the Clarity of Awareness is perceived
follows: unceasingly in the celestial visions forming the essence of Aware-
ness. In a stricter sense, and depending on their intensity. these
Since the heart and eyes are connected with a channel and visions pertain to the display of the Perfection and Emanation
since the eyes are connected with the brain, (owing to the Bodies (rdzogs sku and spml sku).'"
fact that) the assembly of fierce deities supported in the Similar explanations are given by Tapihrirsa at the beginning
head abides within the brain, their Clarity shines to your of the sixth chapter of the Precepts in Eight Chapters, where he
own eye·consciousness while they move through your advises Nangzher Lopo to practice in the following way:
marrow and gush out from the secret door. 161
If you wish to see the Body of the Buddha, gaze into the
In fact, it is the entire mal)Qala of the Peaceful and Wrath. fivefold rainbows! The Buddha is the Body of Transparent
ful Deities (zhi khro) that appears in visionary mode because Wisdom whose suppOrt is in your own body. Irs sanctuary
of the location of these deities within the body. In this respect, abides in the center of (each) eye and irs Clarity radiates
what is seen "outwardly" is simply a reRection of what manifests unceasingly. Recognizing this unceasing Clarity seen by
"inwardly."'61 These visions occur when one carefully applies your very eyes is Buddhahood itself. '"
the methods of Thogel practice through its specific key points
Ignad). In the Eight Preupts, Tapihritsa summarizes the process The beginning of the seventh chapter of the same text con-
as follows : tains a synthesis of the previous teachings. which ate then put
into the context of the instructions for the bardo. At that rime.
Furchermore. when one opens the door to the Treasury of the five lights arise in modes and colors similar to those of rain-
marvels, the billions of myriad Bodies of Buddhas shine bows and manifest in the sky before the dying person. At that
through and this very unceasing Clarity of your Aware- point, Tapihritsa states:
ness is Full Enlightenment.'"
In the center of these iridescent fivefold lights arise the five-
fold clusters of Buddha Bodies filling (Space). Recognizing
" 7. Me Achard. 1ht Prt<tplJ in Bghl Ollrplm. p. 61. Sec also ibid .. p. lOS n. 114.
whac Ihis sec('Ct door (pJng 190) is idenrified with the Water lamp according
to Shardza Rinpoche's explanations.
170. For a discu$5ion of ,he visions of the Perfccdon Body and o f the Emanad on
168. Ofcoum thc distinction between oueer and inner is not valid but remains help- Body and their parallel with the four actual visions ofThogd, sec Achard. &Jtjf4
ful for a convcndonal cxplan;uion. Newdmn. no. 11 (january l O U ) , p. 3.

169. Achard, ibid., p. 61. Sec ~so ibid., p. 106. 171. Achard, The Preupls in Eight Chaptm, p. 63; $CC also pp. 10 1 - 8.
'Ii c... OM I'I.E~'I ENTARY INSTRUCTIONS THE SIX LAMPj AND 0 I'HLR WORK~

the Essence of your Self-Awareness as manifesting in the • the key point of the mind (sem, kyi gnad). consiSting in
nature of these clusters, you will dissolve within these visions letting the mind contemplate the visions of Awareness,
offivefOld clusters and reach Buddhahood without duality. In without visualizations, projections. etc.

At char time. the mere realization of chis principle is suf- When one trains cortectly while applying these key points. one
ficient ro liberate from conditioned existence. In this respect, will see the visions of Clear-Light display like the multitude of
there is strictly nothing to medicate upon, since recognizing this stars illuminating the sky. At that time. the practice will progress
visionary reality of the natural state is liberating in itself. through the five following Visions (snang ba Inga) :'"

[,J. In the fifi:h chaprer of the Six EssentialPoints. the practice of • the Increasing of Visions (snang ba 'phel ba).
the Path is combined with the complete elucidation of the nature • the Spreading of Visions (snang ba mched pal.
of the Three Bodies (sku gsum). It is Structured around succes- • the Intensification of Visions (snang ba rgyM pal.
sive direct introductions (ngo sprod) followed by clarifications • the Perfection of Visions (snangba rdzogs pal. and
and by a condensed description of the actual practice itself. '" In • the Ultimate Stage of Visions (>nang ba mthar thug).'"
this text, previous instructions are given for the context of dark
retreats (mun mlShams). but here they actually describe the sky- Each of them is divided into "outer'" vIsionary experiences
gazing technique. which has similat key points such as: (snang nyam,) and "inner" sapiential experiences (,hes nyams).
It is interesting to note that the text here says:
• the key point of the body (Ius kyi gnad). referring to
postures (like those of the Lion. Elephant. Sage. etc.). As to the time necessary to reach that ultimate limit .
• the key point of the senses (dbangpo'i gnad). referring to Superior practitioners will do so in seven days.
appropriate gazes (upward. sideward. and downward). Intermediate practitioners will do so in twenty-one days.
• the key point of breath (dung gi gnad). consisting in and
breathing through the mouth. without blocking. and Ordinary practitioners will reach this ultimate limit in one
month and ten days.

171. Ibid., p. 65.

17). The details of the prac[/cc are co be fou nd in the Chalelri $(: [ of instructions.
The most fasdn;1.(i ng c.lI planacions on this practice published so fa r in Eng-
lish arc two volumes by Yongdl.ln Rinpoche (cd. by Gerd Manusch) enritled: IH. These constitute an exclusive characterlSric of the Zhangzl)Ung Nyengyu in

1h~ Main DUJgchm Pracllus and 71)( M~dilation on t"~ Cl~ar-Lig"t. See the
which rhe standard second Vision ofThogd is divided inro twO visionary stages.

bibliography for full references. They provide the practitioner with extensive '7S· The details regarding these visions arc given in Yongdzin Rinpoche. The M~ditll­
explanations on how to conduct rhe practice o f Clear-Light ('odgill!) itself. tion on the C/~ar.L'gIJl (cd. Gerd Manusch).
LOMPI FMI NTAR'I I NS rRU C TI ON S rH~ SIX LA,HPS AND OTH LR \'('ORI\:~
'"
This clearly applies to the best practitioners among the best (rab The five visionary lights are the Base of the pure realms
kyi rab), to the medium among the best (rab kyi 'bring), and to ma"c;lalas,
the lower among the best (rab kyi thn rna). It should be noted The tents of luminous spheres are the Citadels of the Five
that it took Tapihritsa nine years in complete solitude to reach Clans,
that ultimate stage. a remark that is a good reference to mea- On the Bodies of Superior InSight emerges a multitude of
sure one's own level and avoid fantasizing about contemplating Form Bodies,
a couple of translucent Thigles. The duration to which the text The threefold union is the emanation Base of the Three
refers concerns highly advanced practitioners only. In conclu. Bodies (while)
sian of this section, the text of the Six Essential Points says: The fivefold deities, Bodies, Clans, Wisdoms,
Couples of main (deities) and their entourage are emana·
Thus, one should understand that all that arises, such rions that cannot be fathomed by thought.
as the sounds, rays, and lights, the threads of Thigles,
the Form Bodies and their Citadels, the pure realms, To synthesize the entire perspective given in the text. Tapihritsa
ma"c;lalas, etc., are the arising mode of the dynamism of states in Seal fourteen: ''All this is perfected within the Single
Awareness. and onc should have in mind the certainty ThiglC:." This means that everything occurs within the natural
that they are devoid ofinherent nature. state. expresses itself within that state, and eventually dissolves
within that state. This is the very reason why this natural state
[,]. In Seals twelve and thirteen, the visions of Awareness aris· is designated as the 'Single Thigle" (thig It nyag gcig) in typical
ing during the practice of Thogel are described as the spontane· Dzogchen terminology.
ous dynamism of Awareness itself and as forming the ma"cjala When one reaches the ultimate stage of visionary practice.
of the Three Bodies. In this respect, the twelfth Seal says: one enters the level of exhaustion (zad sa) in which everything
dissolves back into the natural State: everything gradually resorbs
The Absolute Body, which is self·Awareness, emerges from in the primordial state until there is only the empty luminous
the expanse of the heart; Space of Reality. This condition is however nOt nihilistic. since it
The Body of natural Perfection stands in the pathway of the is endowed with a potencial or dynamism (rtsal) likely to lee vari·
channels; and ous emanations arise, such as pure realms (zhingkhams). in order
The Emanation Body emerges naturally at the doorway of to host our Emanation Bodi(s for the sake ofsentient beings. etc.
the Lamps. Before that, Tapihritsa describes the end of the exhaustion stage,
saying that 'sounds, lights, and rays dissolve into the Space of
In a similar way. the next Seal says with more details: Awareness and the entirety of sarpsara and nirvaQ.a dissolves into
the Mind of Perfect Purity." He adds in conclusion:
COMPI EMENTARY I NS TR UCTIO NS
'" fHE SIX LAMPS AND 0 rH I:.R WORK \

This exhaustion of manifestacions is not the cessation of pal. In its nature abiding as free from physical characteristics,
nihilism: theif source: of arising and theif ultimate libera- this Body manifests as the Transparent Wisdom (ye shes zang
tion meet here (since) these inexhaustible and ceaseless thai) that cannot be obstructed by anything. The visions that are
(marvels) never end. being manifested through the dynamism of this Wisdom arise as
the five lights displayed in increasingly complex mandalic forms.
At the time of death. Awareness comes forth through the
eyes and manifeStS its natural radiance displayed in lights and
Bodies. If chis is recognized as one's own manifestations (rang
6. TEACHINGS CORRESPONDING TO
snang), then saIJlsara is overcome and all deluded appearances
THE SIXTH LAMP
arise as Wisdoms. At that time, one reaches the ultimate stage of
Finally, as to the sixth Lamp, the Lamp of the Moment of the Primordial Purity (ka dag) and obrains full Buddhahood.
Bardo. similar teachings are covered in: The yogis of highest capacities achieve Buddhahood at the
end of the Path, without leaving residual aggregates behind
• the eighth chapter in the Pruepts in Eight Chaptm, them. Those of intermediate capacities reach that stage at the
• the fourth Wheel in the Four Wheels, and moment when body and mind part from one another. And
• the eigheeenth and nineteenth Seals of the Twenty- those of ordinary capacities are likely to reach Buddhahood dur-
One Seals. ing the intermediate state.

[I]. The last section of the Precepts in Eight Chapters is con- [1]. More explicit instructions are given in the last chapter of the
cerned with the teachings explaining "the manner in which Four Wheels, where the modes of liberation (grol tshu!) of the
practitioners of best. medium. and ordinary capacities liberate three categories of practitioners are described as follows:
in the narrow path of the intermediate state."l-' The overall pro- Those of higher capacities reach Buddhahood during their
cess of visionary arising is first synthesized by Tapihritsa, who lifetime without experiencing the postmortem bardo states. No
condenses in a few lines the teachings he revealed in the previous further elements are given in terms of practice or in terms of the
chapters of this texe. In this respect, he explains that the Essence manifestation of the Fruit of these yogis.
of our own Awareness abiding in the heart is the Buddha itself. The teachings are particularly detailed for the yogis of inter-
which manifestS in a mode totally free from birth and deaeh, mediate level. It is said that they will reach Liberation during the
production and cessation. Experiencing that unceasing recogni- course of the Bardo of Clear-Light ('od gsal gyi bar do). Ae that
tion is the Contemplation of the Buddha (sangs rgyM kyi dgongs time. the outer man ifestations of the four main elements-fire.
water. earth. and air-cease and the manifestations of sounds,
176. Ach:ud, 71u Pr~upts in Eight Chaptm. p. 6s If. lights, and rays arise. At the time of death, their mind separates
CO MPLH·IENTAKY IN STRULTIONS THE SIX LAMPS AND 0 I H ER WOKK~ IH

from the body and abides without support. At that time. all • remembering the nature of the visions appearing at
manifeStations appear as lights. as fivefold pur< realms. etc. Rays that time.
appear as colorful. indeterminate marvels. while sounds reVer- • remembering the master, and
berate as the natural sound of Reality. similar co the unceas_ • remembering the instructions on the Yidam given by
ing roar of thunder. Those who have become familiar with the the master.
visions of the natural state during their lifetime will on this occa-
sion contemplate the visions of Bodies (sku) and full mal)4alas Basing oneself on the oral instructions received during the life-
manifesting in their total perfection. At that time. the mental time. one also remembers that sounds. lights. and rays are our
body projected by the consciousness will appear luminous and own manifestations and consequently one remembers the actual
still without face or back. Infinite numbers of luminous tents nature of one's own Awareness. At that time. one directly con-
or domes will arise in the ten directions of the sky. filled with templates the "face" of the King of Awareness while igno[ance
fivefold mal)4alas. etc. and delusion are naturally purified. The Three Bodies (sku gmm)
At that time. one shall reach liberation after the ariSing of arise consequently. in a natural emergence (rang shar) through
the six foreknow ledges and the six rememberings. The six fore- which one can strive for the benefit of all beings.
knowledges are: As to practitioners of lower capacities, who have not been
able to reach Buddhahood during their lifetime. at the time of
• knOWing past and future lives. death or during the Bardo of Clear-Light. they are confronted
• knowing the causes and results of karma. with the Bardo of Becoming (srid pal bar do). during which the
• knowing pure and impure realms, power of their positive actions will help them obtain a body in a
• knowing the Bardo of the Clear-Light of Reali[y. favorable destiny. After an ultimate rebirth. they will reach lib-
• knowing that sounds. rays. and lights are our own man w
eration and manifest the realization of the Three Bodies.
ifestations. and Ordinary beings who have not received and practiced these
• knowing or recognizing the natural state of our own oral instructions wiU not recognize the sounds. rays. and lights
Awareness in a manifest manner. as their own manifestations and will enter dualistic confu sion .
Their only possibility of rebirth will be in conditioned exis-
The six rememberings are: tence, mostly among the lower realms.

• remembering that one has JUSt passed away. 13J. Tapihritsa expounds similar instructions in [he eighteenth
• remembering that one is in the bardo, and nineteenth chapters of the Twenty-One Seals. In the first of
• remembering that one's mind has no physical support these two chapters, he states that at the time of death. practitio-
anymore, ners of highest capacities are given instructions on the natural
'" LOMPL EM f. N I A RY I NSTR U CTI O NS TH I: JIX LAMPS AND OTH ER WORh.~

arising of Wisdom. in order to refresh their mind regarding Those who have trained in Thogel practice during their life-
the teachings they have practiced during their lifetime. Those time but who have failed to perfect the Path in its entirety and
of intermediate capacities are given instructions on nonattach. are therefore confronted with the bardo states will see Bodies
mene and nongrasping at the manifestations appearing at the and various mao:,,:!alas appear in all directions. Through the
time of death and in alter-death states. In this way, they should manifestation of the six foreknowledges and six rememberings
be able to Cut off the doors of lower rebirths and, according listed above, they will recognize that all the visions appearing at
ro their own individual level, gain liberation or a favorable that time are simply the natural display of their own Awareness.
rebirth. Finally, those of lower capacities are given teachings All forms of ignorance and delusions will be naturally purified
about the Yidam and the master, and they are taught instruc- and the three Realms of Sams.ra will be stirred to their very
tions on devotion to the master and aspiration for a rebirth in a depths. The mao:,,:!alas of the Three Bodies will natural arise and
favorable destiny or realm. liberation will be obtained without doubt.
In the next Seal, Tapihritsa covers teachings that comple- Those oflower familiarization with the natural dynamism of
ment those he has given in the last chapters of the Six Lamps the primordial state will remain unconscious for a duration of
and of the Eight Precepts. He states that at the time of death, one one to three days. Consequently, they will not be able to con-
is in a situation of potentially attaining liberation (grof) or expe- template the splendors of the pure realms in their total perfec-
riencing again delusion ('khru!). At the precise time of death, tion and they will be confronted with the Bardo of Becoming.
the elements dissolve into their own place and dualistic grasping Still, at that stage, they have the possibility to take a rebirth in a
is absorbed into the vast Expanse (!dong) of the Universal Base, favorable place (like a pure realm, etc.) where they will be able to
together with all discursive thoughts. It is thus a perfect occa- follow teachings and eventually reach Buddhahood.
sion to recognize that Awareness abides in its total nakedness Ordinary beings will not recognize anything during that
and that nothing obscures it anymore. time. They will grasp dualistically at the visions and enter
If they fail to recognize that with certainty, then individuals again the trap of delusion, leading to a further wandering into
are confronted with the first bardo.11'7 At that time, lights arise sarpsara.
as pure realms, sounds reverberate within the pure Expanse of
Reality, and rays manifest in an infinite variety of visionary mar-
vels similar to unfolded silk brocade.
Parallels are also to be found regarding the final conclusion of
the Six Lamps, which covers similar information shared in the
177· Tapihrirs.a considers here only the postmortem bardo and refers in this Context
last chapter of the Twenty-One Seals, as well as in the conclusion
to the Bardo of the Clear-Light of Reality. The Bardo of the Primordi.ally Pure
Absolute Body (ka dag bon sku bar do ) is not discussed in the corpus of the
of the Precepts in Eight Chapters and in the Non-Action Devoid
Zhangzhung Nyengyu. of Traces (Bya bral ryes met!).
I., C OMPLLMJ-.N rARY INSTRUCTIONS

Such parallels and common themes exemplify the internal


coherence of the Zhangzhung Nyengyii instructions, which com-
plementeach other in the form ofa multifaceted mirror-like jewel.
The "methods for teaching" {'chad thabs) !" were traditionally
used during transmissions of the entire Zhangzhung Nyengyu VIII. The Complementary Works
and for gradually guiding individuals in their meditation dur-
ing specific retreats. Teachings would thus be transmitced in a
to the Six Lamps
progressive way and the related chapters in the other texts of the
collection were studied concurrently. Such methods are unfor-
tunately rarely used nowadays, but this is the traditional way the
teachings should be given.

T he cycle of the Instructions on the Six Lamps can


be divided into the following five parts or inner
sections: (I) the root-text itself, (2) the commentaries, (3) the
actual complementary works, (4) further doxographical works,
and (5) the practice manual.

I. THE ROOT-TEXT

The root-text of the Instructions on the Six Lamps is described by


the later tradition as the transcription ofTapihritsa's teachings
made by Gyerpung Nangzher Liipo, most certainly a short time
after his meeting with Tapihritsa. The circumstances are given
in the preface and complemented by the scanty information

178. Two such texts have found their way imo the Ayong edition of the Kanjur
recorded in the colophon. If we accept chis at face value, then
(see Dan Martin ct al .• A Cata/ogu~ of the Bon Kanjur. nos. 110-1 and 110- 2.) it would mean that the text originated mOSt certainly in Zhang-
but :l.te surprisingly absent from all other editions of the Zhangzhung Nymgyii.
zhung or Western Tibet, sometime during the eighth century.
even recent ones that, on the other hand. include extra works such as Shardza
Rinpochc's Grt:llt Primordi,d Consecration (Ye dbang chen mo) and other texts, Nangzher Liipo being presented in the Reasons Why Bon /fas
nor traditionally listed as belonging to the cycle. Not Abolished (Bon ma nub pa'i gtan tshigs) as a contemporary of
I,. CO M!>! l:MFN IARY IN S r J{ u (. rJON\ TH E COMPUMl:NTARY WOR"-.., TO I Hi. \/.\ 1.1'1.111'.\ III

Emperor Trisong Dct",n (7~~-97). So far. no version of the Six instructions chat were probably given in an oral mode at one
Lamps dating to that time has been found. at least to my knowl- rime or another and that were put into written form at a later
edge. Rather. it would seem that the teachings of the Six Lamps rime. As can be seen by the structure of the root-text, this work
appear on the: historical scene: of the Bon tradition sometime is more complex than it actually looks after a quick glance. Each
around the late tenth-early eleventh century. Still we have to my chapter is divided into (I) a concise presentation (mdor bstan
knowledge no version dating to that period either. but the early pal. (» a detailed explanation (rgyas par bshad pal. and (3) a
eleventh century is the time when Dampa Bumje 0 (the eldest conclusion (mdor bsdus pal.
son of Yangton Sherab Gyeltsen) was active in the Dolpo area. The section concerned with the detailed explanation can be
He is credited with the composition or collection ofinstructions subdivided into as many subjects as demanded by the contents
that are compiled in the Six Essentia! Points ofPure and Perflct themselves. This is a rather traditional, exegetical approach.
Mind (Byang chub sems kyi gnad drug. on which see sections which was current since the royal period but which is probably
3-~ below). Since this work draws heavily from the Six Lamps. unlikely to be found in a theoretically genuine "oral reaching;
it logically follows that the teXt of the Six Lamps existed before especially if not based on a written source used for the exegesis
Dampa BumjO started his own Six Essentia! Points."" Therefore. itself.
regarding the dating of the Six Lamps. one can say that: Given these elements. I would for the time being conclude
that the root-text itselfis most certainly based on oral teachings
• traditionally. it is ascribed to the eighth century. and (as shown by the style of some sections of the text) that have
• academically, it dates at lease from the eleventh century been later arranged for exegetical purposes and systematized
and may certainly be earlier than that. according to a scheme that aims at poiming to three main doc-
trinal elements:
The contents of the text can also shed some light on its his-
tory. The style of the text itself is unlike that of the royal period. • philosophical teachings on the nature of the Universal
which therefore does not sustain its high antiquity. It is clearly Base (kungzhi). Awareness (rigpa) : and mind (sems). as
presented in a stylistic manner chat is obviously of regular.liter- well as the mode of liberation (grot tshu!) and the mode
ary wriw:n standards but that also shows a definite "oral style," of delusion ('khru! tshu/);
which would sustain the way its history is traditionally pre- • anatomical teachings on the sanctuary of the natural
sented. Therefore. chere are great chances that this work carries state within the body. its pathway. and its arising door;
the teachings on the visionary nature of this state in
the visions of Thogel should be considered the link
'79· On ocher [exes ch.at may h2VC contributed to the Six Lamps in its written form.
sec che recent, illuminating rCS('arch work by Bkur in "'Light' on the Hum::!.n between the visions arising during the lifetime and
8od( (see the bibliography for full reference). those arising after death; and
(.QMPllMlNTARY IN~ TRU<..IION S i H E COMPLl;MI-- NTA RY WORK\ 1"0 THl:. j/.\ LA,ttP\ IIJ

• explanatory teachings on the visions specifically aris- and in particular in the long and medium versions. I' 1 This rule
ing at the time of death and after death. followed by is in fact contradicted by the actual existence of these two com~
the modes of liberation of practitioners according to mentaries. which, if the rule existed at the time of the composi~
their spiritualleve!. cion of these two works. would be in a very ambiguous situation
within the tradition. rather than enriching it. l82
Thus, the contents of the text itself can be summed up to three What was true and valid for Nangzher Lopo in the eighth
main themes. which form the core of standard Ozogchen century proved to be valid for masters like Uri Sonam Gyelt-
teachings: sen and Oru Gydwa (the two main commentators) in the thir-
teenth century in the very same way and literary context as in the
• instructions on the natural state of the mind. described dghth century. There is no reason to change things according to
as Trekcho (khregs chod) teachings in other cycles: rime since the same rules must apply to present-day situations.
• instructions on its visionary expression. described as Therefore. as I have discussed with Yongdzin Rinpoche. intro-
Thogcl (thod rgat) teachings elsewhere: and ducing comments in oral mode that are then transcribed into
• bardo teachings dealing with mortem and postmortem written form constitutes a transgression of the rule.183 Bur this
scates. problem goes one step further: conditioning the teachings to
the audience actually leads to a dramatic result. Since the audi-
ence is rarely. if ever. at the levd of understanding properly the
2. THE COMMENTARIES

There are to my knowledge only twO commentaries to the root-


181. There is no n~d to remind the reader here that the lexts of [he Experiential
text. Their very existence is a problem in itself: according to Transmission were codined by Yangton Sherab Gyeltsen and later by his eldest
modern Bonpos. it is forbidden to write commentaries to the son in the late eleventh century. Therefore they arc in theory later than the root-
texts of the Zhangzhung Nymgyu itself.
root-texts of the Zhangzhung Nyengyu.'so However. there is
181.. But it is also contradicted by many "oral teachings· given chroughout the his-
not a Single word about this rule in the root-texts of the Kagyu
tory of the collcction and beSt exemplined by the contemporary situation. Wc
Korzhi itself. Such a rule is to be actually found several times arc indeed confronted these days with. on the one hand. accual oraJ inS(ructions
within the textS of the Experiential Transmission (Nyams rgyud) associated with the root·tens of the cycle as exemplined by the canonicaJ tcach-
ing activities of Yongdtin R..inpoche in exile (but also by scveral contemporary
masters very active in Tibet). and on the other hand. teachings given by so-
called masters who contenualize the instructions according co their audience
and who thus transgress the rule by adding COntextual explanations to instruc-
tions that arc beyond such conditioning factors.
180. Thc Zhangzhung Nymgyii itself in its b.tcSt edition (Gangs ti se bon gzhung )
contains a toul of p. texts. 18 of which a~ of a complementary orcommentato- 181. Ic is not the oral commentary that is to be questioned but the transcription of
rial nature. leaving 14 texu th.\[ only are, wichout doubt. root works from whkh che teachings chat form a wrinen exegetical compositton in blacant concradic:tion
the omCrl were elaborated. with the rulecstablishcd in the Nyamgyu.
COMI) I [ MENl ARY IN~ fRUCTIO NS THE COMI ~ Ll:MI:.i\' fARY \VORI(~ fO fl-lI:. SlY L ~/ .H P,'C 155

actual teaching,184 then the teachings are lowered to the level of (124.-1'90). It is attributed to Uri Sonam Gyeltsen. who was
this audience and therefore the result is not Dzogchen teachings apparently an older contemporary ofDru Gyelwa.'" The latter's
but a simplification. In this perspective. a simplified teaching commentary is entitled the Commentary on the Contemplative
entails a simplified understanding. which is brought into an indi- Meaning of the Six Lamps (sGron ma drug gi dgongs don 'grel
vidual's simplified practice. leading to nothing else than a simpli- pa) and shows a more systematic approach in its commentarial
fied result. That result is a direct return to delusion ('khrul pal. form, which is certainly the reason why this second commen-
For this reason. and given the fact that the actual collec- tary is more widely used during oral transmissions. 1st>
tion of the Zhangzhung Nyengyu is replete with commentar-
ies, one must admit that this rule is most certainly valid for the
3. THE ACTUAL COMPLEMENTARY WORKS
texts of the Experiential Transmission but is overwhelmingly
contradicted by the literary existence of commentaries on the Within the Zhangzhung Nyengyu itself. there are four works
root-texts of the Kagyu Korzhi. Moreover, if it were not for the that can be classified among the actual complementary texts to
existence of the two commentaries on the Six Lamps, I doubt the Six Lamps. Their themes cover subjects that are discussed
that the exegetical level reached by the oral explanations of the in the root-text but that are presented in a more developed
root-text would match the actual intent of the original compiler manner. This is the case, for instance, for the first of these
of the text itself four works. namely the Lamp Clarifying the Oral Advice on the
The proof of this last argument is actually demonstrated by Universal Base (Kun gzhi zhal shes gsal bal sgron mal. This text
the fact that nearly all transmissions of the Six Lamps that I was explains the notion of Universal Base (kun gzhi) as it should
able to witness during the past twenty-five years in Tibet or in be understood in the context of the Zhangzhung Nyengyu
the West were entirely based on one of the two existing com~ teachings in general, and in the context of the Six Lamps in
mentaries, with a marked preference for Dru Gyelwa's version. particular.
The first commentary. the Commentary on the Lamps known It is a subject that has caused a lot of polemical literature.
as the Ornament of Solar Lights (sGron 'grel nyi 'od rgyan). is mostly because those attacking Dzogchen fail to understand
generally thought to predate that of Dru Gyelwa Yungdrung the difference between the Universal Base (kun gzhi) as it is
explained in Dzogchen texts and the consciousness of the
IS4. This lack of understanding does not depend on the intellecmal capacities of
the members of the audience. who genera.lly have an education level above the
standards of Tibetan educational systems, but rather on the faCt that they are
regularly taught "light" versions of the teachings and very rarely the acmal texts ISS. Yangton Pelzang, however, attributes thiS commentary to Nyakton Ripa
Shemul (Sherab Tsultrim), Uri's roOt master. Sec also Blezcr, "Greatly Per-
themselves. The problem thus entirely lies on the shoulders of those who "teach"
in a mode that docs not reflect the actual contents of the texts but rather an fected," p. 92..

adaptation. which, proVided chis simation keeps on, is going to playa tragic role IS6. I discuss the strucmre and contents of these twO commentaries in the introduc-
in the disappearance of the original teachings in the very ncar fumre. tion to their respective translations. forthcoming.
COMPLLM[NTARY IN) rRU(. nUNS THE COMPLI.Ml:NTARY W O RK S TO THE S/ ,\ LAM P.\

Universal Base (kun gzhi rnam shes) as it is explained in Cit- that are not favored by the intelligence of actual penetration of
tamacra literature (as well as in Dzogchen. for that matter). If the real meaning of the natural state. I will paraphrase the texc
the consciousness of th~ Universal Base is th~ same in both tra- as follows:
ditions, Dzogchen's unique conception is that of the Univer-
sal Base (kungzhi) itself in which "Universal" (kun) does not When the moon shines in space, its light arises in a mode
r~fer [Q an ocean-like consciousness but rather to the fact that, embracing the whole of the earth. Therefore. since the
depending upon the realization of its manifestations (snang inherent clarity of tivers. ponds. and lakes is a priori pure.
bal. the Base manifests as that of sa1]lsara or that of nirvarya. they possess a ground that enables the arising of water-
In the first case. it becomes the base for delusion ('khrul gzhi). moons (chu zIa. reflections of the moon within water).
while in the second it is the Base of Liberation (grolgzhi). and consequently the reflections of the moon appear
The text of the Lamp Clarifjing the Oral Advice on the Uni. upon chern.
versal Base is itself divided into eight sections using different On the other hand, insofar as the soil, s[Qnes, and
similes [Q explain che nature of that Base. The first four similes rocks are opaque. they lack such a ground for the aris-
explain how to clearly understand the way in which the natural ing of water-moons. Thus. even if the light of the moon
state embraces beings; these similes are those of (I) the outer sky embraces them. not a single reRection of the moon
and the innersky; (,) the moon and the water·moon (chuzla. or appears upon them.
reflection of the moon into the water); (3) further explanations In the same way. juSt like the mary<,lala of the moon
about the water-moon (chu zla) and the Single Thigl< (thig Ie shines over everything. the natural state embraces the
nyaggcig); and (4) a castle and its various doors. entirety of sarpsara and nirval)a, but only inner Awareness
The first simile is used to explain why Awareness (rig pal or has the power to realize such a State because ic possesses a
ch~ natural scate embraces everything. This is aimed at shOWing potential or ground that enables the atising of the realiza-
that actually nothing "exists" outside che natural state, a state- tion of Reality, in the same way that water has the poten-
ment that is different from saying that everything has a natural tial to reflect the image of the moon.
state. The manifestations of outer objects. as well as entire
It is in this section of the text that objects are clearly defined universes, etc., are material things devoid of Awareness.
as inert matter (bem po) devoid of Awareness. Therefore. those and therefore they don't possess any ground or potential
acknowledging a wrong definition of 'Pervading Awareness· for the arising of the realization of Reality. even though
(khyab rig) are demonStrated as heretics lacking the capacity to they are embraced by Awareness. Therefore. such inert
understand what Rigpa and the natural state ate. objects cannot realize Awareness. experience it, or be
The second simile provides an even clearer demonstration endowed with it.
about the wrong understanding of Awareness affecting minds
IS8 COMPLEMENTARY IN~ rRU e nON S TH E C OMPLr. M kN TARl' \\ ' OR K ~ ro 1 H E 'iI.\ I.A , I1/~ \' 1,9

For this reason, the few modern deluded individuals advocat- that Tapihritsa is said to have transmitted to Nangzher Lopo
ing that objects have an Awareness are to be considered vessels on the occasion described in the opening narrative itself. These
filled with the poison of wrong views (log Ita). Such wrong views instructions are divided into: ,.
are based on a wrong understanding of what Awareness is. how
it functions. and what its qualities are. This is why actual. real • the Non-Action of the Abiding Base (gnas pa gzhit bya
Dzogchen teachings should be kept secret from such persons. bra/),
The four last sections of the text respectively deal with (s) • the Non-Action of the Path to be entered (Jugpa lam
the way karmic traces are accumulated (using the example of a gyi bya bra/), and
household with a husband, wife, etc.); (6) the image of the mir- • the Non-Action of the ultimate Fruit (mthar phyin
ror with its potential for reflections; (7) the example of dreams; 'bras bu'i bya bra/).
J87
and (8) instructions dealing with the bardo states.
The teachings are then discussed according to three kinds of
The second of the complementary works is the Setting of the explanatory methods (bshad lugs rnam pa gsum), namely:
Four Wheels ('Khor 10 bzhi sbrag), which has been summarized
by Sam ten Karmay in his Little Luminous Boy. I will just remind • the explanation of the primordial Thusness (ye ji bzhin
the reader of the structure of this text, which is composed, as its mar bshad pa),
title indicates, of four Wheels ('lehor 10) or chapters dealing with • the explanation applied to the natural state (gnas lugs
(I) the Abiding Base (gnas pagzhi), (2) interdependent origina- dang sbyar te bshad pa), and
tion (rten 'bre/), (3) the key point of the body (lus gnad) and • the explanation applied to the mind of the individual
channels (rtsa), and (4) the moment of the bardo (bar do dus). (gang zag blo dang sbyar te bshad pa).

The third among the complementary works is the Non-Action These are, however, not extensively described in the text. which
Leaving No Traces (Bya bral rjes med), which has an opening then goes on to explain the proper meaning of "Non-Action"
narrative similar to that of the Six Lamps but in fact appears to (bya bra/) and "Absence of Traces" (rjes med) in an exegeti-
be closer to earlier narratives that are included in the first section cal manner that looks as if some commentarial exegesis had
of the Zhangzhung Nyengyii.''' Next, are included the teachings been introduced into the text. In the last parr of the work, the

happened during the first meeting ofTapihritsa and Nangzher USpo.1hey are to
187. As mentioned earlier, chere exists a French tr:l.nslation of the roor-text with tWO
be found in three related texts: the Prophecies ofLord Tapihritsa (rje ta p' hrt tsa',
commentaries based on oral transmissions :md teachings. Sec the bibliography
lung bstan), the Nine Homaga (Zhe sa dgu phrug), and the Second Muting (mJal
for full references. thebs bar rna). Thc=sc= works have bec=n translated with commentary in Achard.
188. These narratives arc described here as ~earlier~ because they arc supposed to have Les Proph/ties de Tapihritsa. Editions Khyung-Lung, 2005.
". <...OMnI;MlNTARY IN' rRU C l i O NS THE OMPU:MI:N lAity \X'ORKS TO THt- SI.\ I. A.UP) 16 1

unknown author or compiler explains chat. upon receiving The purity of Awareness will not be distinguished from
the Contemplation of the Buddha (sang; rgyaJ kyi dgongs pal. impurity.
Gyerpung Chenpo obtained realization in a single day. after
which Tapihritsa explained to him the different kinds of lib- In the Thigle of the Far-Reaching Lasso that illuminates
erating experiences (nya1m) that are likely to occur when the (everything).
oral instructions of the lineage have been clearly integrated by a One is inrcoduC(:d to the signs of Awareness.
practitioner. Final exhortations to look at one's mind. to subju- If this is not illustrated symbolically with the eyes that illumi-
gate the five poisons. and to let them arise as the five Wisdoms. nate (everything).
etc., conclude this treatise. Then the Clear-Light will not be clearly ascertained.

The fourth among the complementary texts is that of the Six In the Thigle of the direct introduction to the pure realms.
LuminouJ Spheres (Ihig Ie drug pal. This is clearly a reworking One is introduced [0 the archetype of Awareness.
of the teXt of the Six Lamps itself without the narrative and with If this is not illustrated symbolically as such an archetype.
a different opening structure. It includes a section entitled "The The mental proliferations regarding Thigles will not be
Root Verses of the Six Luminous Spheres (thig k drug pa'i rtsa eradicated.
tshig). which can be rendered as follows:
In the Thigle of the moment of the bardo.
In the Thigl" of the abiding Basis. The dissolution and transfer of Awareness are explained.
One is introduced to the arising mode of Awareness. Such are the Root Verses of the Six Thigles.'"
If one is not introduced to the Base,
The base of delusion will not be cut from its roots. As one can see from thc::se verses, the contents discussed in these
Six Luminous Spheres follow the very same subjects as those dis-
In the ThigI.! of the Flesh-Heart. cussed in the Six Lamps. However. the texts are of course not
One is introduced to the abiding mode of Awareness identical but rather complement each other. l90
And if one does not practice accordingly.
The actual natural state of the Mind will not be clearly
ascenained. 189. The N),arong version of che fCX( has sJighdydilfcrcm verses in several cascs (pp.
193-94). I have followed [he Ayong K:mjur version, which is. however. oITen
faulty in many of i[S rC;l.dings.
In the Thigle of the White and Smooth Channel.
190. One can nocc, for instance::, chat (he Six LuminollJ SpJur~J docs noc U~ chc can-
One is introduced to the pathway of Awareness. cepr of Universal Base (Jmn phi) in its cxplan:ttion of fhc Base of the natural
If one does not recognize this pathway. stare.
,., COMPLEMENTARY lNSTRUC rlO I ... THE COMPU:. Mf-.NTARY WORKS TO THE SIX LAMPS
"l

The Three Lamps of [he summary are:


4. FURTHER DOXOGRAPHICAL WORKS
i. The Precepes on [he Abiding Base.
Before moving to the description of the practice manual in sec~ ii. The Precepts on the experience of modes of arising. and
tion S below. one should note that several doxographical works iii. The Precepts on the Fruit and the way to obtain it. ]91
included in the Nyamgyu (from the Dolpo version) discuss the
structure of the Six Lamps and its ancillary texts. As we have As co [he Four Lamps of the mode of ariSing. [hey are:
seen in the introduction, the Six Lamps are included within the i. Sounds. rays. and lights that have no inherent nature.
second main division of [he Zhangzhung Nyengyu. This is how- ii. Sounds. rays. and lights as appearing in experiences and as
ever not always the case. Thus. according to Yangton Pelzang. signs of the Pa[h.
for inscance. [he Six Lamps should be included in [he [hird pare iii. Sounds. rays. and lighes as emerging due to sudden cir-
of [he cycle. while ocher <exes-generally ancillary works associ- cumstances and
aced wi[h [he Six Lamps-are classified in [he second division. I iv. Sounds. rays. and lights appearing during [he time ofbardo.
will give here the full translation of the twO relevant sections in Such is the cycle of «achings regarding the Lamps of the
Yang[on Pelzang's Expanded Text-List ofthe Oral Transmission mode of arising. 192
ofthe Great Perfection in Zhangzhung (rDzogs pa chen po zhang
zhung snyan rgyud kyi rtsis byang thems yig rgyM paY. The [ex[ Third. as to [he Six Esseneial Points of [he prac[ice. they are:
says (pp. !I-I3): i. The key poine ofideneifying [he Universal Base.
ii. The key point of the inner ariSing of our own Awareness.
Second. the Inner Essemial Instructions of the Precepts have iii. The key poine ofTransparene Wisdom.
five cycles of [eachings. Wha[ are [hese? iv. The key point of seeing Awareness in its nakedness.
i. The Three Lamps of the summary. v. The way ofpracticing [he Path and the prac[ice of deciding
ii. The Four Lamps of [he mode of arising (of visionary abou[ [he Three Bodies. and
experiences), vi. The prac[ice during the time of [he bardo.
iii. The Six Esseneial Poines of [he real precepes.
iv. The Three Shore Trea[ises of oral advice. and (Foureh.) [he Three Shore Trea[ises are:
v. The quineesseneial advice of [he Heare of [he Oral i. The direcc introduction co sounds. rays. and lights while
Transmission. concentrating on the outer Lamp of existence,
These form [he precep[ not co be disclosed co all other
(beings) excep[ for Single Transmission. 191. This was translated with commentary in Achard. The Three PrertpfJ.

192.· This was translated with commentary in Achard. The Four Lampl.
164 COMPLI:MENTARY I NSTRUC T IONS .HE COMHEMI;NTARY WORKS TO THE SIX '-.-IMPS I ~5

ii. The pressure: of the inne:r Watt::r Lamp that is the eyes. Third. the cycle of teachings that disclose the secret Vision of
and Awareness in its nakedness
iii. The: Short Treatise: on Me:ditation on the: secret key points Deals with the Six Lamps. which are:
of channels and winds. i. The Lamp of the Abiding Base. being the key point on how
Such are the Three Short Treatises of Oral Advice. to identify the Universal Base and the expression of our

Essence.
Fifth. the two exp<riential precepts being the quintessential ii. The Lamp of the Flesh-Heart. being the key point to the
advice: of the: Heart of Oral Transmission are: inner arising of one's own Awareness and the basis on
i. The cycle of the short examples of the Wheels and which it abides.
ii. The Single Transmission of Oral Instructions. iii. The Lamp of the White and Smooth Channel. being the
The Wheels have four settings. which are: key point of the Transparent Wisdom and the path on
i. The Wheel of the Abiding Base. set according to the short which it arises.
example: of the complementary text. iv. The Water Lamp of the Far-Reaching Lasso. being the key
ii. The Wheel ofInterdependent Origination due to Realiza- point of the vision of Awareness in its nakedness and the
tion or Delusion. set according to the shoft example of door to which it arises,
the complementary text, v. The Lamp of the Direct Introduction to the Pure Realms.
iii. The Wheel of Channels Residing in the Body. set accord- being the key point of deciding upon the Three Bodies
ing to the short example of the complementary text. and and how to practice the path. and
iv. The Wheel of the Time of the Bardo. set according to the vi. The Lamp ofthe Moment of the Bardo. being the key point
short example of the complementary text. to the way sal11sara and nirvaQ.a separate and of reaching

Thus. this fourfold setting is called "The Setting of the Four the boundaries between delusion and realization.
Wheels." The six short treatises of advice associated with these Six
Lamps.
The Single Transmission of Oral Instructions was not writ· Together with their related key points.
ten down and is only to be known through the mouth of Are expounded as the secret cycle of teachings.
the master.
Since there is a commitment to this Oral Transmission, In another short work. Yangton Pelzang describes the collec-
It appeared as not being taught to all beings except for (those tion of works dealing with the combination of the Six Lamps
receiving) the Single Transmission. and the Twenty-One Seals. The translation of this work is as
follows:
166 COMPLEMENTARY INSTRUCTIONS THE COMPLE MENTARY WORK \ TO THI:. SIX / A,HI'S

From here. in the instructions concerning the Six Lamps and One should add the Wheel of the interdependencies (creat-
the Twenty-One Seals. ing) Realization and delusion.
There is the exposition of the origin of the lineage. meant to When explaining the White and Smooth Channel
develop faith. One should add the Wheel of the key points of the body and
And the meaning of the treatises that include: quintessential channels.
guidance and have three methods of practice. And when (explaining) the Lamp of the Bardo.
One should add the Wheel of the Bardo.
In the practice of the meaning of the treatises
There are the six kinds of Lamps and Such are the oral instructions being written down.
The twenty-one Seals: These are at the present time the special instructions that
The Lamp of the Abiding Base has eight kinds of Seals; myself. Yangton Pelzang. (have arranged).
The Lamp of the Flesh-Heart. Virtue! Ho! Ho!"})
The Lamp of the White and Smooth Channel. and
The Water Lamp of the Far Reaching Lasso,
Each has its Seal;
s. THE PRACTICE MANUAL
The Lamp of the Direct Introductions to the Pure Realms In several editions. this practice manual is presented as having
has six Seals; three subdivisions: the Three Precepts (Man ngag gsum ).194 the
The Lamp of the Moment of the Bardo has two kinds of Four Lamps (sGron ma bzhi).I9I and the actual Six Essential
Seals; Points (gNad dmg).196 Since the first two divisions have already
With these (equivalences) the obstacles of (potential) defects been translated. commented upon. and studied in depth. we
(in the analysis of) the Lamps and Seals are removed. shall concentrate here on the third part only.
With the twenty-first is exposed the principle of concretely The first of these Essential Points concerns the proper iden-
manifesting the Fruit of both the Lamps and the Seals. tification of the Base of the natural state. To proceed to this
In summary. if we condense (all the cycle). it consists of the
Lamps
And these can then be summed up to the Seals. 19~. This abstract is [he afterword to Rangdrol Lama Gycltsen's Arrang~mmI41"~
Chapfm ollh~ Oral Transmiuion (pp. 2.l.-2.}).

194. Translated with commentary in Ach;ard. 1/u 1/Jru Pr«qlJ. Naldjor Institute.
In the instructions on the Setting of the Four Wheels.
2.ooS·
At the time of (exposing) the Lamp of the Abiding Base. 195. Translated with commentary in Achard, llu Four Lamps, Naldjor Institute,
One should add the Wheel of the Abiding Base. 2.007·

When explaining the Seals of the Eradication of Delusion. 196. Translated with comment.try in Achard, 7hfSix EJsmlial Points. forthcoming.
,.. C OMP LEMENTARY I N\ rRUC T 10N ~ THE COM P I I:.M LN rARY \X'ORKS TO TH E SIX I.AMI'.\ ,"
correct identification, one should remain in the solitude of a The text then goes on with the description of the circum-
hermitage and perform the preliminaries beforehand. Then. one seances that lead to delusion. about which the author says:
should apply the four following key points:
Thus when the manifested objects'"
• for the body. one sits in the fivefold posicion: Arise as sounds. lights. and rays.
• for speech. one holds the breath. pressing down the They are not recognized as the dynamism of Awareness.
upper wind and binding it (0 the lower wind: There is thus delusion when one sees the outer manifesta-
• for the gaze. one gazes ar the sky without moving the tions as having independent existence;
eyes: and For example. it is like when our form is reflected in water:
• for the mind, one remains free from the concerns of When we don't understand that this is our own form
the past. presenr. and future. (We take it) to arise as the form of something else.

Aner a few days of such a practice focused on sky gazing. one Regarding the method for destroying delusion. the text says:
should direcdy experience the concrol of the mind and the dawn
of Awareness. It is also possible that at that time, according to When relying on the key points of the precepts. one contem-
the practice manuals of the Twenty-One Seais,197 some visions places the arising of the sounds. rays. and lights that are
arise without effort. the secondary causes of delusion. but
In this condition. one experiences the Absolute Body (bon If one sees them as our illusory self-manifestations, the
sku) by abiding in the direct nonduality of Clarity and Emp- defects of delusion cannot be established.
tiness. At that time. several direct introductions (ngo sprod)
should be given. such as the direct introduction (0 the Three In the second Essential Point, one is introduced to the practice
Bodies (sku gsum). the sky (nam mkha'). Space (dbyings) . the of the inner arising of Self-Awareness. In fact. the text actually
Expanse (klong). etc. Furthermore. following the nine methods describes the sanctuary of the natural state within the body and
explained in the Twenty-One Seals. one should progress rapidly identifies this location with the Brown Cornelian Tem (mchong
in the various stages of the Path.'98 gur smug po). It further says:

197· r will come back co these texts in another book. Thus. even though the King of Awareness arises from
198. The complete cxplalUtion of t~ nine mc:thods will be given In Achard, 1ht within.
Twmty-OntSta/s, forthcoming. Their list is the follOWing: (I) the three Bi nd-
ings, (I.) che three Relaxations. h) the three Methods of Reuing. (4) the three
Non-Followings. (5) the three Links. (6) the three Hidden Methods, (7) the 199. These are also known as the three manifestadons (mang ba gsum), namely:
threc Arisings, (8) the three Liberations, and (9) the three Non-Obscurations. sounds, lights' and rays.
COMI)II MtN I AR,Y I N ... rRUC1 I ON~ nn. C OM)') t-MI;N I ARY \X'ORK II) ) 0 1 Ht- 'i/,\ '--,1.1-11',\ ,-,
It is for example like a treasure that one cannot sec if there is order ro be direcdy introduced to this visionary Reality. which
no door (leading to it): is the Clear-Light ('odgral) itself. one presses the Briguta Lamps
If one does not know how to contemplate the mind. Self- with the fingers while holding the bteath. Then as one fills up
Awareness will not radiate; the lungs with more ait while maintaining the holding of the
Consequendy. by relaxing the doorway of the Lamp in its breath. many lights. rays. and various forms will be seen in their
natural condition, toeal nakedness. This is the direct introduction to one's own
One will direcdy contemplate the Essence of Awareness and natural radiance (rang mdangs).
One will concretely realize the natural Clarity of Awareness Atter that. while still holding the breath. one should push the
as being ungraspable. air a litde bit downward and release the ptessure of the fingers.
At that time. fivefold visionary lights will appear. as well as rain-
In the third Essential Point. the text describes a very powerful bows, etc. This second aspect corresponds to the introduction
method for being introduced to the Transparent Wisdom (re to one's own natural luminosity (rang "d).
shes zang thal). which is certainly the "trademark" of this man- Eventually. one exhales the air totally and one keeps contem-
ual. One should sit in the fivefold posture and visualize the three plating the visions without blocking or moving the doorways
main channels within the body. press the stomach against the (the eyes) until these visions naturally disappear by themselves.
spine. place the tongue against the palate. roll the eyes upward This third aspect corresponds to the introduction to the natural
and push the winds downward so as to have them enter the dynamism (rang rtsal) of one's Awareness.
central channel. At that time, one imagines that the essence of The fifth Essential Point is mainly concerned with various
one's mind and the winds are mixed into a single ThigIe. which is systems of direct introductions (ngo sprod) and with clear eluci-
blown upward as one exhales. This Thigle shoots Out of the upper dation (dmar thaggcod pal of the nature of the Three Bodies. At
opening of the central channel and dissolves high into the sky. that point the text very abruptly mentions the natural existence
At that time, one keeps one's Awareness focused on the sky. This (rangchas) of these Bodies within oneself but does not give any
ptactice is the core of the yogic approach described in this text. information. One has seen the main elements of this subject in
In the fourth Essential Point, the author summarizes the pro· the introduction to the present volume. This section is followed
cess and reason for the arising of visions. He states chat one's by that of the dear elucidation of these Three Bodies. which. at
natural state or Awareness, abiding in the heart, is endowed with one point, contains a synthesis of the Thogel practice. The text
a luminous dynamism that atises inwardly through the pathway says:
of the channels and appears 'outwardly" at the doorway of the
Lamps (the twO eyes). If one remains naturally in a state free One concentrates Awareness on the sky, on the visions and
from any activity, at thac time Awareness will arise in its unborn the canopies of lights• or
nature in an infinite variety of visionary manifestations. In One practices with the four essential points, namely:
Ft COM PI EMENTt\RY I NSTRUCTIONS TH E: COMPII M I NTt\I{Y \'\'ORKS TO THE SIX t./IMPS

The key point of the body (referring to the poS[ure) held in a after death. If their familiarization with the Thogel practice dur-
state of nondistraction. ing their lifetime is sufficient. they are ascertained to recognize
The key point of the senses (based on appropriate) Gazes, the nature of the visions appearing during the Bardo of Clear-
The key point of the breath (consisting in the) entrance (of Light ('od gsa! bar do) and to reach Buddhahood thereafter.
winds inside the central channel), and Those oflower capacities are instructed in the: practice of the
the key point of the mind (based on a) visualization: (prac- Transfer (PhowlI) and on the nature of the manifestations aris-
ticing in this way). ingduring the Bardo of Becoming (srid pa'i bar do). If their rec-
Firstly. within the (visions of) Clear-Light will arise the ognition is effective, then they are likely to perform the Transfer
seeds of the Form Bodies and Thiglc's and take rebirth in a pure realm or a place where the teachings of
Similar to the multitude of S[ars shining in the sky. the Buddha are maintained. After live hundred years of practice
in this ultimate rebirth, they will reach final liberation.
After a while. when one has gained sufficienc familiarization Nothing is said of ordinary beings in the teXt but we have
with the practice. the visions of Clear-Light regularly intensify seen above: that their ignorance: wil1 propel them into the Bardo
as one progresses through the various stages during retreats. of Becoming where they will helplessly face the retributions of
We have seen above that these stages correspond to the Five their karma.
Visions, namely (I) rhe Increasing of Visions, (.) the Spreading
of Visions (3) the Intensilication of Visions, (4) the Perfection
of Visions, and (I) the Ultimate Stage of Visions. All visionary
manifestations that are contemplated during these stages are
expressions of the dynamism of Awareness (rigpa'i rtsal) and are
devoid of inherent nature.
In the sixth and laS[ Essential Point, the teXt describes the
mode of liberation (gro! tshu!) according to the three levels of
practitioners. Those of superior capacities reach Buddhahood
during their lifetime or at the time of their laS[ breath . In the
latter case, it might be important to remind them of the instruc-
tions and to proceed with clarilications (gsa! 'debs) about the
nature of the Mind. This sometimes comes as a necessity given
the circumstances eventually leading to death itSelf.
To those of intermediate capacities. teachings on the: nature
of sounds. lightS and rays are recited at the time of death and
Glossary

Absolute Body (bon gyi sku)


The coalescence of Emptiness and Clarity abiding as the pri-
mordially pure mode of the natural state.

Awareness (rigpa)
The knowledge of the natural state (gnas lugs). independent
from discursiveness. consciollsnesses, intelligence. etc. It is not
a "presence" but the actual direct knowledge of the Absolute
Body (bon sku). which discerns itself exacdy as it is. Rigpa is in
fact the mode (tshul) of Mind itself{sems nyid). just like marigpa
(ignorance) is the mode of the ordinary mind (sems).

Bardo (bar do)


An intermediate state between two other states, lasting for a
determined duration. Generally. bardos are associated with the
death and after-death processes. but this is a reductionist per-
spective since there are bardo states during the lifetime. such as
the Bardo of the Sanctuary of Birrh (skye gnas kyi bar do). the
Bardo of Absorption (ting 'dzin gyi bar do). etc.
Col {)~SAR.Y G lO~SAR Y
,--
Base (gzhi) are TapihritSa. Orenpa Nacnkha. and Tsewang Rigdzin. Ie would
The nature of the Mind expressed according to a primordially seem that for many centuries nobody has manifested such a Body.
pure Essence. a spontaneously accomplished Nature. and an all-
embracing Compassion. Brown Version (sMuggu)
One of the twO subcycles of the extensive version of the Nyam-
Base of delusion ('khrlll gzhi) gyu. together with the Grey Version.
The mode of the Base when one does not recognize one's own
nature. characterized by ignorance (ma rigpa). Buddhahood (sangs rgyas)
The state of total enlightenment characterized by the natural
Base of Liberation (grolgzhi) display of Bodies and Wisdoms.
The mode of the Base when one recognizes one's own nature.
characterized by Awareness (rigpa). Chaktri (Phyag khrid)
The mOSt important practice manual of the Zhangzhung
Base of the natural state (gzhi yi gnas lugs) Nyengyu compiled by Oru Gyelwa Yungdrung (1)41-90) in
The abiding mode of the real nature of the mind. seven chapters: (I) the history of the lineage. (1) the prelimi-
naries. (3) the main practice. (4) instructions on the View. (s)
Black Guidance (nagkhrid) instructions on Meditation, (6) instructions on Conduct, and
A type of instruction dealing with the practices to perform dur- b) instructions on the Fruit.
ing dark retreats (mun mtshams). In the Zhangzhung Nyengyii
the teachings belonging to this category are included in the Clarity (gsal ba)
Sevm Cycles ofClear-Light (,Odgs,,1 bdun skor). One of the two modalities of the natural state. together with
Emptiness.
Bodies (sku)
One of the two modalities (with Wisdoms) expressing the true Comp.ssion (thugs rje)
essence of the natural state and che fruit of Buddhahood. The all-embracing (kun khyab) aspect of the natural st.ce.
defined as unceasing (ma gag).
Body of the Great Transfer ('pho ba chen poi sku)
One of the four forms of the Rainbow Body chacacrerized by the Condensed version of the Experiential Transmission
fuct that the yogi who reaches it does not show any signs of death (Nyams rgyud bsdus pa)
and is not confronted with the postmortem bardo states. Very few The shortest version of the Nytlmgyu. including numerous com-
mastets have reached that level; acnong them in the Bonpo tradition plemencary works. in particular all chose associated with specific
GI O~\A R" GLOSSARY

"single transmission" (gcig brgyttd) teachings. It is also known as Drcnpa Namkha (Dran pa nam mkha')
the "miscellanea" (thor bu) because numerous shore works have An eighth-century master who took pare in the codification of
been added to the original sec of texts in the course of time. New Bon teachings with Vairocana. According to the Bonpo
tradition, there existed up to three Drenpa Namkhas: (I) Tazik
Cutting through Rigidity (khYegs chod) Drenpa Namkha, a siddha whose main characteristics resemble
The practice consisting in cultivating the experience of the natu- those of Padmasambhava, (t) Zhangzhung Drenpa Namkha,
ral scate, without artifice. It involves, arrer an initiatory stage, one of the most important figures for the later Bon tradition,
the capacity of integrating everything to this expetience. Simply and (3) Bopa Drenpa Namkha, a Tibecan monk. There is con-
indulging in this experience without integration is of no use (for siderable confusion as to the respective teachings that are attrib-
insrance, at the time of death). See also below, under Trekcho. uted to these personages.

Cycle ofDzogchen (rthogs chen skor) Dru Gyelwa Yungdrung (Bru rGyal b. g.yung drung,
One of the two main subdivisions of the Zhangzhung Nyengyt' 114 t -9 0 )
collection, together with the Cycle of Secret Formulas (gsang Dru Gyelwa was one of the most important masters of the
sngags skor). Zhangzhung Nyengyii lineage. He wrote an important practice
manual in seven chapters associated with the cycle, entitled
Cycle of Secret Formulas (gsang sngags skor) Chaktri (Phyag khrid). He also wrote a commentary on the Six
One of the two main subdivisions of the Zhangzhung Nymgyu Lamps. which is the mostly used exegerical work during mod-
collection, togecher with the Cycle of Dzogchen (rdzogs chen ern-day transmissions.
skor).
Drulineage
Dark retreat (mun mtshams) A spiritual lineage associated with the Dru (Btu) family clan of
A dark retreat is one of the several techniques used during Tho- Central Tibet.
gel practice. In the Zhangzhung Nyengyu, the main practice
of dark retreats follows the instructions collected in the Seven Dynamism (rtsal)
Cycles ofC/ear-Light ('Odgsal bdun skor). Generally, the retreat The dynamism of the natural state is the expression of one's real
itsdflasrs for forey-nine days. nature arising as sounds (sgra), lights ('od), and rays (zer).

Dolpo Dynamism of Awareness (rigpa'i rtsal)


A region of norehwestern Nepal, of Tibetan culture and lan- This dynamism arises as sounds, lights, and rays at the time of
guage. This is the land of the Yangton family lineage. the Base, when special circumstances are collected. during the
GI.OSSAM.\' GLOS ~ A"''I'
'"
practice ofThoge! and during the Bardo of the Clear-Light of Thoge! prac<ice according to the Zhangzhung Nyengyt, teach-
Reality. ings and resulting in the nonregressing realization of the Pri~
mordial Purity (ka dag) of one's genuine, natural state.
Dzogchen (rDzogs chen)
The highest system of meditation in both the Bonpo and Experiential Transmission (Nyams rgyud)
Nyingma school of Tibet. It stands as the ninth Vehicle within The second subdivision of the Dzogchen section of the Zhang-
eheir Nine Ways schem.:. Ie also d.:signae.:s th.: natural staee of zhung Nyengyii. It is divided into the extended version (rgyas
the individual. pal, medium version ('bring po), and the condensed version
(b,du, pal, also known as "miscellanea" (thor bu). Contrary to
Emanation Body (spru!sku) what some younger lamas assert, the Chaktri by Dru Gye!wa
The Body used by the Buddha Tonpa Shenrab and other Bud- does not belong to the Experiential Transmission but is a prac~
dhas [0 manif.:se on this plane of existence. In the restricted con~ tice manual of the Oral Transmission (snyan rgyud).
text ofThogd meditation, this Body refers to all the visionary
marvels that form the natural display of Awareness. Extensive version of the Experiential Transmission
(Nyams rgyud rgya, pa)
Emptiness (stongpa) The long version of the Nyamgyii compiled by Yangton Chenpo
One of the two modalities of the natural state, together with and his sons, divided into two subcycles known as the Brown
Clarity. Version (,Muggu) and the Grey Version (,Kya ru).

Essence (ngo bo) Five Visions (snang ba Lnga)


The Primordial Purity (ka dag) of the natural state, defined as (I) The Increasing ofVisions (snang ba 'phe! ba), (1) the Spreading
empty (stongpa ). of Visions (snang ba mched pal, (3) the Intensifica<ion of Visions
(snang ba rgyas pal, (4) the Perfection ofVisions (,nang ba rdzogs
Eternal Bon (gyung drung bon) pal, and (s) the Ultimate Stage of Visions (,nangba mthar thug).
The "standard" or official tradition of Bon. said to Originate with
Buddha Tonpa Shenrab. The teachings of this tradition were Four Cycles of the Oral Transmission (bKa' rgyud skor bzhi)
diffused from Tazik Olmo Lung-ring to Zhangzhung, Tibet, Expression referring to the main Dzogchen section of the
and other countries. Zhangzhung Nyengyii dealing with (I) the outer sections on [he
View, (1) the inner section on essential preceprs, (3) [he secret
Exhaustion of the intellect and phenomena (b!o zad bon zad) section on seeing Awarencss in its nakedness. and (4) the inner-
Ultimate stage of the Path occurring during the fifth Vision of most secret section on identifying the natural state.
GLOS:)AIO 10'

Four key points (gnad bzhi) Grey Version (sKya ru)


(.) Doorways. (,) object. (3) breath. and (4) Awareness. One of the tWO subcydes of the extensive version of the Nyam-
gyu, together with the Brown Version.
Four Lamps (sgron rna bzhi)
(.) The Lamp of the Far-Reaching Lasso (rgyang zhags chut Gyelzik Sechung (tGyal gzigs gSas chung)
sgron rna). (,) the Lamp of the Utterly Pure Space (dbyings The main disciple of Gyerpung Nangzher Lapo and his heir in
rnam par dag pat sgron rna). (3) the Lamp of Empty Thigl<s the lineage of transmission.
(thig !estong pat sgron rna). and (4) the Lamp of the Self-Arisen
Sublime Knowledge (shes rab rang byunggi sgron rna). Gyerpung Nangzher Lapo (Gyet spungs sNang bzher lod po)
An eighth-century figure central to the teachings of the Zhang-
Four Visions (mang ba bzhi) zhung Nyengyu. He is said to be the codifier of the cycle in the
(.) The Vision ofManifesr Reality (bon nyid mngon sum gyi mang language ofZhangzhung and to have authored the commentary
ba), (,) the Vision of Increased Luminous Experiences (nyams on the Twenty-One Seab. He is also one of theJa!upa of this lin-
manggong 'phe!gyi mang ba), (3) the Vision of the Full Measure eage of transmission. namely a master who achieved the Rain·
ofAwareness (rig pa tshad phebs kyi mang ba), and (4) the Vision bow Body Oa'lus) at the end of his life.
of the Exhaustion of Reality (bon nyid zad pat mang bal.
Ignorance (ma rigpa)
Fruit ('bras bu) The dduded state of nonrecognition of onc's natural state and
The result of the Path, expressed in the display of Bodies (sku) of its manifestations.
and Wisdoms (ye shes).
Increasing of Visions (snang ba 'phel ba)
Gazes (Ita stangs) The first of the Five Visions.
Manner of looking associated with the key point of doorways.
namely directing the eyes upward. to the sides, or downward, Inner cycle (nang skor)
depending on the posture that is being used. The second subdivision of the Kagyu Korzhi concerned with the
essential precepts for practice:. The root-text of this cycle is the Six
Great Perfection (rDzog5Chen) Lamps, associated with its eneire related works (commencaries, etc.).
Sec under Dzogchen.
Innermost secret cycle (yang gsang skor)
Great Transfer ('pho chen) The fourth and last part of the Kagyl' Korzhi. concerned with
See under Body of the Gteat Transfer. the direct identification of the natural state (gnas lugs phug
'" <..iLOSSARY GLOSSARY '"
chot!). Its main roo'-tex, is ,hat of ,he Twenty-One Seals (gZer Key point of speech (ngag gi gnat!)
bu nyer gcig), which together wi,h its ancillary ,exts constitu,e Silence combined with breathing through ,he mouth.
,he cor< of Dzogchen teachings according to rhe Zhangzhung
Nyengyu. Key point of the body (Ius gnat!)
Generally, this refers to postures, ei,her ,he five-points posture
Instructions on the Six Lamps (sGron ma drug gi gdams pal or the specific Thogel postures such as the position of ,he Lion,
The rOO'-tex' of ,he inner section of the Zhangzhung Nyengyu the Elephant, ,he Sage, the Swan, and ,he Antelope.
describing the six following Lamps (sgron mal: (,) ,he Lamp of
,he Abiding Base, (1) the Lamp of the Flesh-Heart, (3) rhe Lamp King of Awareness (rig pal rgyal po)
of the White and Smooth Channel, (4) the Water Lamp of the Awareness expressed as the ruler of all consciousnesses and in

Far-Reaching Lasso, (5) the Lamp of Direct Introductions '0 particular of rhe mental consciousness. Identical to the King of
the Pure Realms, and (6) the Lamp of the Moment of the Bardo. Self-Knowing Awareness (rang shes rig gi rgyal po). This Aware-
ness is by no means a form of consciousness, since it precisely
Intensification of Visions (snang ba rgyM pa) transcends consciousnesses, menta) events, cec. It is the discern-
The ,hird of ,he Five Visions. ing Knowledge (rig pa) through which the natural state knows
itself (rang rig).
Intermediate version of the Experiential Transmission
(Nyams rgyud 'bring po) King of Self-Knowing Awareness (rang shes rig gi rgyal po)
The medium-length version of ,he Nyamgyu divided in,o <igh' See under King of Awareness.
subcycles. This collection is very dose to that of the extensive
version. Knowledge Formulas (rigs sngags)
One of the three main subdivisions of the tantric instructions

Kagyu Korzhi (bKa' rgyud skor bzhi) associated with the Zhangzhung Nymgyii.
The Four Cycles of ,he Oral Transmission forming ,he main
subdivisions of ,he cycle. Kuntuzangpo (KI<n tl< bzang po)
The primordial Enlightened One who is ,he source of the
KaIpas (bskal pa) Dzogchen teachings. He is depicted as a blue naked Buddha,
Cosmic eras lasting billions of years. without ornaments.

Key point of mind (sems kyi gnat!) Lopon Tenzin Namdak (Slob dpon bsTan 'dzin rnatn dag, b. '9 16 )
Concentrating on the eyes and fixing ,hese on ,he sky. He is one of the most influential masters of Dzogchen of his
1M. GLOSSARY

generacion. He was a head master in Menri before the Chinese Mind. Mind itself (sems nyiJ)
invasion and founded the New Mend monastery in Dolanji The nature of the mind.
(India) and that of Triten Norbutse (Nepal). His knowledge
of Dzogchen is unequalled by anyone. and his dedication to Mind Series (Sems sde)
the spread of Bon teachings is entirely unprecedented in the One of the three Series (sde gsum) of Dzogchen teachings.
history of the lineage. He is now often referred to as Yongdzin although the expression is not used in the Bon ofZhangzhung
Rinpoche. but rather in the tradition known as the "Bon of India" (rgya
gar gyi bon).
Lower lineage (smad lugs)
Expression referring to the original lineage of the Experiential Mu Tsoge (dMu Tsogge)
Transmission. as opposed to the Upper lineage (smad lugs) asso- A young disciple of Gyerpung and the main heir of Gyelzik
ciated with the Kagyii Korzhi. Sechung.

Makara (ehu srin) Nangzher Lopo (sNang bzher lod po)


A mythological animal said to hold a gem in its mouth. See under Gyerpung Nangzher Lopo.

Manifestations of the Base (gzhi snang) Natural state (gnas lugs)


The spontaneous, dynamic arising of the manifestations of the The original, primordial abiding mode of the Mind. This state
natural state in their displays of sounds. lights. and rays. is endowed with a primordially pure Essence. a spontaneously
accomplished Nature. and an all-embracing Compassion.
Menri (sMan ri)
The name of the main Bonpo monastery. founded by Nyamme Nature (rang bzhin)
Sherab Gyeltsen in the fifteenth century. There are now two The Spontaneous aspect (lhun grub) of the natural srate. defined
Mend monasteries: one in Tibet (the original one) and one in as luminous (gsal bal·
India constructed by the Bonpos in exile and directed by H.H.
Lungtok Tenpai Nyima Rinpoche. the thirty-third abbot of New Bon (bon gsar)
Menri. A BOnpo tradition said to go back to the eighth century when
Drenpa Namkha and Vairocana codified its textual collec-
mind (sems) dons. These works started to be rediscovered later during the
The process of inner discursiveness. fourteenth century (with Tulku Loden Nyingpo. b. [360) and
throughout the following centuries. down to the present day.
'" GLO,).)AR.~ GlO ~\ AKY
'"
NirvaQa (aas pal around six key points involving special postures, gazes, breath-
The unconditioned state beyond sorrow, characterized by real~ ing techniques. etc. During this practice. one is confronted
ization, nongrasping. with Four Visions (mang ba bzhi) that are signs indicating the
intcnsity of one's inecgration of Awareness (rig pa). these visions
Nyamgyu (Nyams rgyud) being variously intensified manifestations of the glow of Aware-
See under Experiential Transmission. ness (rig pat gdangs). This practice leads ultimately to the six-
teenth stage of the Path and to the Fruit of the Rainbow Body
Nyengyu (sNyan rgyud) (Ja'lus). See also below, under Thoge!.
See under Oral Transmission of the Great Perfection in
Zhangzhung. Path (lam)
The gradual stages that one goes through during the practice. In
Oral Transmission of the Great Perfection in Zhangzhung the context of the Zhangzhung Nyengyii, the Path is mostly con-
(rDzogs pa chen po zhang zhung myan rgyud) cerned with the practice of the preliminaries. the inner Rushen.
The main Dzogchen cycle of the Bonpo tradition. It is divided Trekcho (khregs chod), and Thogel (thod rgal).
into four main sections: (I) the View, (2) the Precepts, (3) the
naked vision of Awareness, and (+) the identification of the Paton Tengyd Zangpo
namral state. (sPa bsTan rgyal bzangpo, fourteenth century)
A very important lineage holder of the Pa family clan. He has
Oral Transmission ofZhangzhung (Zhangzhtmg snyan rgyud) authored numerous influential works. such as his history of the
See the preceding entry and under Zhangzhung Nyengyii. Zhangzhung Nyengyii, a more general history of Bon, etc. His
dates are uncertain but some think he lived during the four-
Outer cycle (Phyi skor) teenth century and others. a little bit later.
The first cycle of the Kagyii Korzhi dealing with the general sec-
tions on the View (lta ba spyi gcod). The root-text of this cycle Perfection Body (rdzogs sku)
is the Twelve Little Son-Tan/ras (rgyud bu chung bcu gnyis). Sev- The spontaneous aspect (lhun grub) of one's nature (rangbzhin ),
eral ancillary texts comment upon the contentS of this root-text, abiding in fivefold displays and multicolored manifestations. It
together with a few protohistorical works. All of these form the is the first of the two Form Bodies (gzllgs sku gnyis).
"outer cycle."
Perfection of Visions (snang ba rdzogs pal
Passing over the Crest (thod rgal) The fourth of the Five Visions.
The Dzogchen practice of Clear-Light ('od gsal), centered
190 (,LO~ S ARY GLOS)ARY 191

Ponchen Tsenpo (dPon chen bTsan po) the Classifications of the Path, and (,.) the excellences of the
He is apparendy an historical figure who must have lived in the Great Perfection.
lace tenth-early eleventh centuries. He is presented as the mas.
ter who translated the Zhangzhung Nyengyii from the language Precepts Series (Man ngag sde)
of Zhangzhung into Tibetan. He is also the author of the rOot One of the three Series (sde gsum) of Dzogchen teachings,
Yantras of the cycle. although not used in the Bon ofZhangzhung but rather in the
tradition known as the "Bon of India" (rgya gar gyi bon). The
Precepts in Eight Chapters (Man ngag le'u brgyad pa) main practices performed in chis Precepts Section are the cul-
The root-text of the third section of the Zhangzhung Nyengyu tivation of the natural state (styled Trekcho in the Indian tra-
dealing with the naked vision of Awareness (rigpagcermthong). dition) and the practice of Clear-Light (styled Thoge! in the
It is arranged according to the following themes: (I) the Pre- Indian tradition).
cept on the Abiding Base, (.) the manifest existence of Bud-
dhahood in our continuum, (3) the Essence of the Absolute Primordial Purity (ka dag)
Body as existing in oneself, (4) the characteristics of the Abso- The Primordial Purity refers to the Essence of the natural state,
lute Body, (s) the direct introductions to the Pure Realms of which is defined as empty and stainless from the beginning.
the Buddhas, (6) the Contemplation of the principles of the
natural state, (7) the principles of Non-Meditation, and (8) Rainbow Body (Ja' Ius)
the mode of liberation of excellent, medium, and ordinary The Rainbow Body is a sign occurring at the end of the Path
yogis. of Dzogchen. It indicates that the level of the Perfection Body
(rdzogs sku) has been arrained and that the Mind is abour to
Precepts in Twelve Chapters (Man ngag le'u beu gnyis pa) dissolve into its true Essence, which is the Absolute Body (bon
One of the texts belonging to the first section of the Zhang- sku). In general. it is said that there existS up to four kinds of
zhung Nyengyu and concerned with the following themes: (I) Rainbow Bodies: (I) the Great Transfer ('pho ba chen po), (.)
the generic Base of samsara and nirvana, (.) the Base of lib- the Great Rainbow Body (Ja' luschen po), (3) the Small Transfer
eration of Buddhas, (j) the mode of delusion, (4) the transcen- ('pho ba chung ngu), and (4) the Small Rainbow Body (Ja'lus
dence of the ultimate Fruit, (s) the general classifications of chungngu). These are however not discussed in the Zhangzhung
the Path, (6) the direct introduction to the Wisdom of Aware- Nyengyu nor, to my knowledge, in Bonpo literature.
ness, (7) the manner of introducing people to an instantaneous
understanding, (8) the manner in which the ultimate Fruit lib- Refined Gold of the Great Perfection {rDzogs chen gser zhun}
erates, (9) the manner in which realized Buddhas liberate, (IO) An important cycle of Dzogchen teachings revealed by Yung-
the mode of delusion as a result of not realizing the Base, (II) drung Perna Tsewang Gye!po.
f9 ' GLOSSA RY

Siidhana (grub thabs) Shardza Rinpoche (Shar rdza bKra shis rgyal mtshan, [819-(934)
A "method of accomplishment" or text describing the various One of the most important masters of the Bon tradition. He
stages of a given tanrric practice. authored numerous works and reached the Rainbow Body in [934.

Saljlsiira ('lehor ba) Single Thigh: (thig Ie nyag gcig)


The state of conditioned existence. The unitary expression of the natural state. Its aspect of singular-
ity or unicity means that it transcends all dualities, such as the
Sang-ngak Lingpa (gSang sngags gling pa, [864-[919?) tWO truths, etc. Its abiding as a Thigh: is simply an expression of
He was one of the most inRuent Terton (gter ston) of his time its perfection illustrated by its absence of edges, etc.
and both a master and a disciple ofShardza Rinpoche to whom
he handed over numerous Treasure transmissions. He was also Single transmission (geig brgyud)
a disciple of several recent and important masters such Paton Tradition consisting in the transmission of the Dzogchen
Tenpa Drugdrak and Raton Kelzang Tenpai Gyeltsen. His teachings of the Zhangzhung Nyengyu to a single disciple only.
gigantic contributions to Bon teachings include his famed Formal transmissions may be handed over to several students
Heart Drops ofJamma (Byams ma mying thig) and numerous but the main official transmission is given only to the heir in
other works such as the Tantra of the Three Bodies (sKu gsum the lineage. There are several lines of this single transmission
don rgyud). still existing today.

Secret Cycle (gsang skor) Space (dbyings)


The third subdivision of the Kagyu Korzhi, dealing with the The intangible spiritual domain in which the visions of the nat-
Vision of Awareness in its nakedness (rig pa geer mthong) and ural state arise and manifest.
concerned with the one and only text of this section: the Pre~
eepts in Eight Chapters (Man ngag leu brgyad pal. Space of the Universal Base (kun gzhi'i dbyings )
The Space of the Single ThigIe embracing all beings without
Secret Formulas (gsang sngags) exception. This state is illustrated by the sky without limit,
One of the three main subdivisions of the [anrric instructions which embraces everything.
associated with the Zhangzhung Nyengyu.
Space Series (Klong sde)
Self-Arisen Wisdom (rang byungye shes) One of the three Series (sde gsum) of Dzogchen teachings,
The Primeval Knowledge being equivalent with Awareness (rigpa). although not used in the Bon of Zhangzhung but rather in the
tradition known as the "Bon ofIndia" (rgya gar gyi bon).
'" GLO~\ARY
'"
Spontaneity (/hun grub) This-ngal. (this sngags)
The notion of Spontaneity refers to the Nature (rang bzhin) of One of the three main subdivisions of the tantric instructions
the primordial scate and to its luminous aspect. It thus concerns associarcd with the Zhangzhung Nyengyu.
rhe arising mode of rhe srate and its dynamism. It has nothing
to do with Conduct as some dduded people think. Spontane- Thoge! (thod rgal)
ity precisely refers to the luminous nature of our mind and to One of the twO central practices of Dzogchen, together with
its potential expressed in the variety of its arising modes (lights, Trekcho. The practice of Thoge! is based on the contempla-
Thigle., etc.) tion of the dynamism of Awareness (rig pa'i rtsal) in ever-
increasing visions (snang bal. The classical. literal meaning
Spreading o£Visions (snang ba mched pal of Thogd is that of passing (rgal) over the ctest (thod). In
The second of the Five Visions. the Zhangzhung Nyengyu collected instructions, Thogd is
described at length in chaptets l (part II) and s of the Chaktri
Supports (rten ) (Phyag khrid).
In the context ofThoge! practice, these supports are the sky, the
rays of the sun, the moon, butter lamps, and the darkness of a Three Bodies (sku gsum)
dark cell (mun /Wang). The Absolute Body (bon sku), the Perfection Body (rdzogs sku),
and the Emanation Body (spml sku).
Tapihritsa (eighth century)
The twenty-filth lineage holder of the Zhangzhung Nymgyu Three manifested objects (snangyulgsum)
tradition. He was a disciple ofTsepung Dawa Gyeltsen and the Sounds (sgra), lights (od), and rays (ur), the thtee manifesta-
main master of Gyerpung Nangzher Lopo. He is probably the tions pertaining to the dynamism of Awareness.
most important figure of the cycle and is said to have reached
the Body of the Great Transfer ('pho ba chen POl sku), the high- Three Realms (khams gsum)
est level of realiza(ion for a Dzogchen practitioner. The Desire Realm, the Form Realm, and the Formless Realm.

Terma (gTer mal TonpaShenrab (sTon pagshen rab)


Texts, objects, or substances hidden by an enlightened master, The foundet of the Ercrnal Bon tradition (gJungdrung bon).
to be tevealed in future times by predestined individuals called
Treasure Revealers (gter ston). Treasury olSpace and Awareness (dByings rig mdzod)
The magnum opus ofShardza Rinpoche in twenty-one chaptets,
dealing with all aspects of Dzogchen knowledge and practice
". GLO~'iARY ..,
according to the Bonpo tradition. This is one of the most impor- entrusts teachings. His role in the later Tenna tradition is cru-
tant works of all Dzogchen teachings. cial, much like that of his father.

Trekcho (khregs chod) Twelve Son-Tantras (rgyud bu chung bcu gnyis)


One of the two central practices of Dzogchen, together with The root-text of the first section of the Zhangzhung Nyengyii
Thogel. The practice ofTrekcho implies the uncontrived culti- dealing with the main principles of the View (Ita bal.
vation of the natural state and its stabilization without artifices.
The classicaI.literal meaning ofTrekcho is that of cutting (chod) Twenty-One Seals (gZer bu nyer grig)
through rigidity (khregs). In the Zhangzhung Nyengyii collected The root-text of the fourth section of the Zhangzhung Nyengyii
instructions, Trekcho is described at length in chapters 3 (part I) dealing with the direct identification of the natural state. It has
and 4 of the Chaktri (Phyag khrid). one commentary whose authorship is attributed to Gyerpung
Nangzher Lopo.
Trisong Detsen (Khri srong Ide btsan)
King of Tibet, described by the Buddhists as a dharmardja and Ultimate Stage of Visions (snang ba mthar thug)
by the Bonpos as a persecutor of their faith. His role in the The fifth of the Five Visions.
Zhangzhung Nyengyii is mentioned in a text entitled the Rea-
sons Why Bon w,.s Not Abolished (Bon ma nub pa'i gtan tshigs) Universal Base (kun gzhi)
which most evidently compiles ancient material similar co that The Base Igzhi) ofall (kun) manifestations ofsarpsara and nirval)a.
found in the Dunhuang caves but placed under the reign of Not to be confounded with the consciousness of the Universal
another king. Base (kun gzhi roam shes), which corresponds to dlayavijndna,
the consciousness-store of all karmic impregnations.
Tsepung Dawa Gyeltsen (Tshe spungs Zla ba rgyal mtshan)
The twenty-fourth lineage holder of the Zhangzhung Nyengyii Upper lineage (stod lugs)
and the master of both Tapihritsa and Gyerpung Nangzher Expression referring to the original lineage of the Kagyii Korzhi,
Lopo. He is said to have reached the Rainbow Body at the end as opposed to the Lower lineage (smad lugs) associated with the
of his life. Experiential Transmission. "Upper" and "Lower" are geograph-
ical adjectives.
Tsewang Rigdzin (Tshe dbang rig 'dzin, eighth century)
A very important figure in the later, postdynastic Bonpo tradi- View (Ita ba)
tion. He is the eldest son of Drenpa Namkha and appears as an The theoretical explanation of the natural state's abiding
Immortal manifesting himself to worthy vessels to whom he mode. This View explains the fundamentals of Clarity and
f;lO~~ARY GLOS~ .r\R, 'r ...
Emptiness, [he principles of [he Universal Base (kun gzhi), Yongdzin Rinpoche (Yongs 'dzin rin po che)
Awareness (rig pal, and mind (sems). The ceachings on the A tide of Lopon Tenzin Namdak.
View in [he Zhangzhung Nyengyu are con[ained in [he oueer
cycle (Phyi skor) as well as in the Chaktri, in chapcers 1 (pare Yongdzin Sangye Tendzin (Yongs 'dzin Sangs rgyas bscan 'dzin,
I) and 4. 1911-7 8)
One of the two roo[·mascers of LOpOn Tenzin Namdak
Vision of Awareness in its nakedness (rig pa geer mthong) Rinpoche. He was a highly learned and highly realized lineage
Expression referring co the third section of the Kagyi, Korzhj holder of [he Zhangzhung Nyengyu, which he received from
and dealing wi[h [he Precepts jn Ejght Chapters. [he Menri abbo[ Tenpa Lodro Rinpoche. He was also a lineage
holder of [he Magyii or Mo[her Tamras (Ma rgyud).
Wisdom of Self·Awareness (rang rigye shes)
The Wisdom of [he natural scace abiding in [he hear< of all sen. Zhangzhung (Zhang zhung )
tiene beings. It is [he to[ally pure Knowledge of [he real namre Ancient kingdom situated in what is now Western Tibet, with a
of Mind. capical known as Khyunglung Ngiilkhar, [he Silver Casde of [he
Garuda Valley. This kingdom was conquered during the reign of
Wisdoms (ye shes) Songesen Gampo according [0 Dunhuang documenes, and duro
One of [he two modalities (wi[h Bodies) expressing [he [rue ing [he reign of Trisong Deesen according co [he lacer Bonpo
essence of [he na[ural SCace and [he frui[ of Buddhahood. tradition. To reconcile borh theories. there is now a new version
of the hiscory sca[ing [hac [here were cwo conquescs of Zhang.
Yangton lineage zhung, but [his is very unlikely.
A spiri[ual lineage associa[ed wi[h [he Yang[on (Yang scon)
family clan of Dolpo. As shown by D. Snellgrove, Yang[on is ZhangzhungMeri (ZhangzhungMe ri)
[he abbcevia[ion ofYa.ngal gyi scon pa, "[eachers of the Ya.ngal" The main Yidam of [he Zhangzhung Nyengyu.
clan.
Zhangzhung Nyengyu (Zhang zhlmg snyan rgyud)
Yang[on Sherab Gyeltsen (Yang scon Shes rab rgyal meshan) A collection of texts comprising tannic and Dzogchen teach-
An elevemh·cemury figure who played a key role in [he crans· ings. It is also the generic expression used to refer to the Kagyii
mission of the Dzogchen teachings. He is also deeply associ· Korzhj in order to discinguish i[ from [he Nyamgyii sees ofworks.
aced with [he Experieneial Transmission, which he pardy wrote
down, based on the teachings of his mascer Orgom Kiindiil.
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Tradition. by Bru·sgom rGyal·ba g.yung-drung (1)4>-90).
translated by Per Kvaerne and Thupten K. Rikey. Library of Shardza Rinpoche (bKra shis rgyal mtshan. 1859-1934)
Tibetan Works and Archives. Dharamsala. 1996. sKu gsum rang shar: rDzogs pa chen po sku gsurn rang shar. Gangs
ti se bon gzhung. vol. >1. rTse-zhig dgon. w08.
Martin. Dan (et al.) dByings rig rin po chii mdzod. vol. 1->. bDe chen ri khrod par
A Catalogue ofthe Bon Kanjur. National Museum of Ethnology. rna (xylographic ed.). s.d.
>003. Bon Studies 8. Senri Ethnological Reports 40. Osaka. 'Bras bu rang sar bzung ba'j khrid 'khor 'das mnyam sbyor, sKu
lOO}. gsum rangshar. pp. IS3- 70.

Orofino. Giacomella Snellgrove. David


Sacred Tibetan Teachings on Death and Liberation. Prism Press. The Nine Woys ofBon. London Oriental Series vol. 18. London.
Bridporc.1990. 1967·
IHBLIO G RAPHY BlnLlOGRAPHY

Uri Sonam Gyeltsen (thirteenth century) Zhangzhung Nyengyii


Ornament of Solar Lights: A Commentary on the Lamps Man ngag le'u bcu gnyis pa. Gangs ti se bon gzhung. vol. 24. pp.
Extracted from the Oral Transmission ofthe Great Perfoction 114-2.8.
in Zhangzhung (rDzogs pa chen po zhang zhung snyan rgyud sGron ma dmg gi gdams pa. pp. 202 -16; History and Doctrines of
las sgron mal 'grel nyi 'od rgyan), Gangs ti se bon gzhung, vol. Bon po Nispanna Yoga, pp. 269-92; dBal khyung dgon bKa'
24, pp. 264-)Oj. gyur. vol. 171. pp. 181-2)0; bSam gling mss, 24 folios (pp.
j6)-98 of the Menri photocopy); AyongbKa' gyur. vol. 110,
Wangyal. Tenzin pp.171-92; Nyaronged., photographs 111-27.
IVonders ofthe Natural Mind. Station Hill Press. (99); reprinted
under the same tide by Snow Lion, 2000.

Yangton Pelzang (thirteenth century)


The Extended List containing the Enumeration of works belong.
ing to the Oral Transmission ofthe Great Perfoction in Zhang.
zhung: rDwgs pa chen po zhang zhung snyan rgyud kyi rtsis
byang thems yig rgyM pa, in Zhang zhung snyan rgyud kyi
rnam thar chen mo sogs dang brgyud phyag bcas Ityi gsung
pod. A Collection of texts of the Bonpo Zhang Zhung Snyan
rgyud precepts of rdzogs.chen practice. reproduced from a
manuscript from the Samling Monastery in Dolpo (north·
western Nepal) by Yongs·dzin Sangs·rgyas bstan·'dzin
Tibetan Bonpo Monastic Centre. Dolanji. 1974. pp. 1-16.

Yongdzin Lopon Tenzin Namdak Rinpoche


History and Doctrine ofBon po Nispanna Yoga. Satapitaka Series.
vol. 7J, New Delhi. 1968.
The Main Dwgchen Practices, ed. by Gerd Manusch. Zhang·
zhung Nyen Gyii Manual, vol. ). Naldjor Institute. 200j.
The Meditation on the Clear·Light. ed. by Gerd Manusch.
Zhangzhung Nyen Gyii Manual. vol. 4. Naldjor Institute.
200S·
Index

A of body, speech, mind, 83 - 84


Abiding Base, 158 conditioned. 54. 59
Bardo of, 21 liberating, 28
Lamp of, 42, 45. 84, 114. 165. 166 Acdvitics, 26. 52
Non-Acdon of. 159 aggregates, five. 59, 95- 97.124.143
Precepts on. 163 Akaninha, 83nl08
Thigl~ of, 160 aperture, pure, 71
Wheel of. 164, 166 aspiration.28-29,146
Ahso/uu Activities ofKuntuZdngpo, 31, Awareness, 12-13
32 abiding in practitioners. 50, 123
Absolute Body Absolute Body 2nd. III
Awareness and, 12-13 allegOries for, 65-67
characteristics of. 131, 132-33 arising of, 72. 78.136.168
direct introducdon (0, 115 in bardo. 98. 99.101
experiencing, 168 body and. 17-18
in heart center, 117- 18 as Buddha, 142-43
maQQala of Space of. 119 ch;l.ins of. 17
natural 5[3,[C in, 124 ch;l.nncls and, 74-75
within oneself. 24. 82 contemplation of, direct. 128- 29
Thumb-Sized. 122 contemplation of visions of. 139
at time of death. 21, 125 delusion and. 115-16
of Universal Base, 46 direct introduction to, 86, 88-89
accumulations, two, 52 dynamism of. 24. 47-49, 70. 83-84,
activities 90-92.116.140-41.169.170-72
" 0 IN()I: X INDEX 211

as embracing everything. 156- 58 manifestations of. 6On91 lineages of, 6 connecting eyes to heart. 128- 29.
of Essence itself. 84 nature of. 12-14,45 modern, 7n16, 3On47.106nI39, 152, 132.136
identifying, 121 similes for, 125. 156-57 153nl83 ofhcarr.70
key point 0(, 18- 19, 63n92. 77-79 inSixLumj"QUJSph~m.16Inl90 &~ alw Eternal80n: New Bon manifold arising of. 74
lack ofdelusion or rcalludon in, 64 th~e Bodies of. 24n4O. 49 Brahma apcnute. 71 n98 Path or. 77
locations of. 130- 31 Su also Awareness; intdlecr; Universal breath. 18.58. 131, 138, 168, 171 . 172 Perfection Body and, 24
as luminous Wisdom, 115 B"" Briguta Lamps, 171 practiccsof.127-28
naked, 40n5? 42.77-79. 8S.99. 163 Base of Liberation, 13. 156 brocade. ~ example, 90, 146 of salflsira and nirviQa, 71 - 72
obscuration of, 6S Base of propensities, 48 Brown Cornel ian Tent, 24, 64, 82- 83, Self·Arisen Thlglcs in, 117
recognizing at death. 146 birth, four kinds, S6 123.169-70 thinking mind in. 6S
similes for, 125. 156 "BlackGUldance,~ 19 Buddhahood yisualization of, 170
Space of. 141 Blissful Couples. 118 as Absolute Body and five Wisdoms, Channels of Light, 17
through Trekcho. 14 bodies 117-18 chariot wheel. 101
at time of death, 125 arising of. 69-75 direct vision of. 125 Chetsiin Senge Wangchuk, 4n 10
as two Wisdoms. 26-27 Base of. 49 by gaining certainty. 89 Chod, 30n46, 32
as visions, 91.129-30, 132, 170-7 1 generating, 129 within individuals, 124.126 Citadels, 82, 89. 119. 140, 141
Su auo Essence of Awareness: PCrYad- key point of. 114, 138. 168. 17l of masters. 6 Cittamarra school. 156
ingAwarcncn; Sdf.Aw.arcnc:ss oflighes, 55 natural existence of. 24 clarities, four, 18
material. 56 nondual. 133 Clarity
B mental. 55. 101 . 144 as recognizing Clarity. 136, 137 Absolute Body and, 124. 131
innlo..21-23.IS2.IS8. 163 and mind.sepMlltion of. 21. 95-98. as result of dark retrClllts. 21 Emptin6S and. 12. 26. 115. 127. 168
avoiding. 129 143--44 Buddhas. fi ye. 132, 135 oflights. 117
Bardo of Abiding Base, 21 in ThOgei practice. 17- 18 buuerlamps. 18,86-87. 123. 125. 128 Perfection Body and, 24
Bardo ofBccoming. 21, 22. 100-102. Universal Basc and Awareness pervad- of Universal Base. 46
ing.65- 67
145,147.173
Boches
c in visionary arising. J 36
Clarity of Awareness, 123, 137. 170
Bardo of Clear·Light oERe-alifY, causes and conditions. 56, 57
21-23.99.100.143-44.146nI77. in Bardo of Clear· Light, 143. 147 Clear-light, 171
central channel
173 Base of. 49 ascertaining. 161
importance of. 127
Bardo of Primordially Pure: Absolute of Buddhas. visionary. 136. 137-38 examples for, 86
as nondual path of sarpsira and
Body, 21, 146n177 contemplating visions of. 144 experiencing, 115
nirval).a, 129-30
capacity of practitioners in, 97-102, dynamism of. 52 specIal means for visions of. 131
Self.Awareness in, 75
143-46. 172- 73 in ThiglCs. 91n119 of Universal Base, 45, 87
Universal Base in, 74
lights in, 137 38 artime of death, 143 visions of, 10, 17, 127, 130-31, 139,
winds in, 70-71. 72.172
lhiglcofmomcntof, 16 1 visionary practices of. 124-25 172
Chaktri (Dru Gydwa). Ilnn23-24,
B,,,, Wisdom and, 28
14,15
Set ,,/so undtr bardos
abKling in practitioners. 123 BodyofBuddhahood.118 ClJmmmtll1'J on the Unltmplativt Mum·
on bardo scates. 21
Awareness of. 18034 "Body of the Great Transfer." 4 ing D['h~ Six Lamps (Oru Gyelwa).
inspirations for. 29. 30
Eq~ityof.39 Bod yofTranspa~ntWi sdom. 11 7_ 18. 33. ISS
ordcrofpraClius in. 32
identifying. 84. 85. 167- 68 137.143 Commmtilry on the Lamps knDwn 4J
channels. 83, 164
introduction to, 160 BOnpo school. I Ih~ Ornammt o[Solar Lights (Uri
Awareness in, 127, 129-30, 131
LampofFlesh-Hean and, 42. 63-64 84.000 doors of, 41 Sonam Gydtsen), 33, 154-55
distinctions in, I. 17n33, 71 n98
212 INDE X INDEX ZI3

Commmtary 10 th~ Twmly-Ont S~als contemplating. 102 Sec also ChaklTi; Gradual Instructions of superior individuals in budo. 98
(Nangzhcr Lopo). 115 eradicating. 92 on th~ D«isive EJucidaJion ofthe at time of death. 95-96. 97. 146
Compassion. 28. t 18 karmic propensities and. 55 Thru /Jodits lind th~ Takmg HtJld of ..... inds of. 73
Cooch M:msion. 78.118,135,136 resolVing. 11 5 16 th~ Natural StaU ofthe Fruit dements. four. 56, 57, 72
conditioned eXiStence, 13 in second Wheel. 1J9. 120- 2 t Oro lineage. 9 dements, twenty· five, 129
Conduct, 18.21 Wisdoms and, 143 dynamism Elixirs. inner. 57-58, 89
conduct. conditioned. 59 depcndcm origination. twelve links appcannce of by kvd of realization. Emanation Body
confidence, J J 5 of. GO 127 ma.QQala of. 119
consciousness Desire Realm. 56 fivefold. 58. 73 natural state in. 124
in fourth Lamp. 131 devotion, 43n6O, 146 multifarious. 74 within oneself. 24. 84
leR in irs own place. 85 direct introduccions. 23-24.168.171 naturaJ. 24-25. 5')nn. 6On91. 121 . in spine. 117. 118
mental, 53. 120. 128 to Awareness of E5SCnce inclf. 84-86 131.147 of Universal Base, 46
Consciousness of Universal Base. 48 forceful method causing. 131 scM. arisen, 50 visions and. 137
consciousnesses co natural state. 82. 114-15. 117-18 of Space of Reality. 141 Emptiness
eighr associations of. 26 to nature of Mind. 7n 13 thteefold. 47-48. 51-52. 97-98 of Base. 125
five sense. arising of. 54 to one's Essence. 130-31 mining in. 90-92 Clarity and. 12.26, I 15.127.168
separation of salTlsara and nirvil)a. role to Pure Realms. 42. 81. 161 as visions. 143 as Reality. 133
of in, 51 to signs. 86-89 Su also Awareness Empty Budo ofBccoming. 21
six associations of. 49. S4. 55. 56. to Supertor Insight, 84. 89-92 Dzogchen -Entaingthe Glow ofche OCC2n; 20
83-84 to Thrtt Bodics. 81-84 Bardo of PrimordiaJJy Pure Absolute Equality. 39. 61. 89
Contemplation. 18 directions, four, 135 Body in. 21 Essence, 42. 84nl1O. 123. 130-31
of Buddha. 142- 43.160 Dolpo, 150 in Bonpo school. I Essence of Awareness. 25, 118. 131 - 32.
crystal sphere. illusmtlOns 0(, 85. 86. 88 Dalpo Iineagc. 6n 12 core teachings of. 152 170
doo" Fruit. understanding of in. 23 Eternal Bon. 6. 19-20n37. 22-23

o five, 54
chree,56
heart 0(, 41
modern simplification of. 154
exhaustion (zadsa), 141-42
Expanse. 46, 47. 146, 168
Dampa Bumje O. 29, 33. 105nl36, 106,
doorway of the Lamps purpose of. 14 EXfWl5e of Rcality. 132. 146
108. ISO
Sec also Six Essmtial Poi"ts ofPure and
Awarencss in. no. 131 special preliminaries of. 30 Experiential Transmission. 6, 8-9.
Emanation Body and, 24 ThOgd practice in. 7n14 \I 12. 33.152- 53.154
Pn-fictMind
four Lamps dispelling darkness at. transmission of. 4-6 Extmd~d Ttxt-List ofth~ Oral
dark retrears. 12.17, 19-21.138
133-34 Universal Base. view of in, ISS- 56 TrammiJsion if/he GUilt Pn-ficlion
death
key point of. J8 in Zhangzhung Npngyu. 6-7. 8 (Yangton Pdzang ). 8.162-65
instructions by capacity. 145-46.
UniversalBasc and, 87-88 eyes
172-73
in visionary practice, 114-15. 123, Body ofTransparent Wisdom in.
moment 0(, 96-97.143 E
170-71 117-18
vistons at. 125. 133 Eight Primordial Shcns. 26
Suaweyes channel connecting heart, 128- 29.
ddries. 20. 26, 141 dements. five
dreams, 32. I 16. 158 132.136
deluded reaJms. 83 arising of. 58. 70- n
Drcnpa Namkha. 4 assanccuary.124,131
dclusion causal. 53
Oru Gydwa Yungdrung. IOn22, 82n107. atcimeofdeath, 125. 143
arising and destruction 0(, 169 five poisons and. 58-59
1020127.153.154- 55 Transparent Wisdom in. 137
in bardo. 98. 100 five-colored lights and. 25
commentary on Pr~up/s. 2n5 when practicing, 121, 127
base of. 129.156 in heart sanctuary. 128
on Pure and Perfect Mind, 46n61 Su also doorway of the Lamps
214 INDeX INDF,X 21S

F G H See also Precepts in Eight Ch.tptm; Six


faith. 43. J66 Gartsa Sonam Lodro. 108 head. channel of. Stt Tsangri Purlang Lamps; Twr/vt Son.Tllntras; Twenty~
Far-Reaching Lasso Gawa DOndrup. 25. 135 channel One~.1s
Thigle of. 16J gazes, 18. 114-15. 123. 138. 168.172 h<an intellect
Water umpof.42. n , 130.133, 165. GhclWGclha Garchuk. 25. J 35 Absolute Body in, 117-18 allegories for. 66 67
166 goddcsscs.25 Awareness in. 131. 142, 170 in Basc.86
fc:m offerings. 31 Gomchen Shcrab Tsultrim. 107 five Buddhas in. 135 descriptions of, 49- 50
five Clans. 91, 1I8, 141 Gongtrawa Chenpo. 107 nve lights and Wisdoms in. 132 exhaustion of. 10
five destinies of migr:uion. 60 Gradual InJtructions on the DeCISive as ground, 77 grasping:l.t objectS. 78
Five Visions, 19.20-21. 122. 139. 172 Elucidation ofthe Thrtt JJoJies lind inner mind and, 70 in individual's continuum, SO
five-colored !igha the Taking Hold ofthe Nlltural Staft natural state within, 123. 124. 128 separation of safJlsara and nirval].a, role
in bardo, 137-38 oJthe Fruit (Dru Gyelwa). 23-26 Peaceful Bodies in, 118 of in, 51
as Base of mll."Qala. 141 grasping sanctuary in, 64, 69, 72 three manifestation and. 120
characteristics of. 25-26 clarity and. 18n35 Wisdom abiding in, 65 intermediate states. Su bardos
five channels and, 73 freedom from, 85. 89.115 heart advice, three parts of. 40n57
fivc Wisdomsand. 1J7 .. 18 ignorance and, 120, 126 HearrofOral Transmission. advice of.
forceful method causing, 13 J link of. 6On91 164
J
Jedrak Ngom~. 25. 135
in hcan.64 of mind. 13 Honzon of Day and Night, 31 - 32
jewel in makara's throat. 93
in Tsangri Purlang.78 at obje<ts. 53. 58, 78. 120
Jhana. first formless. 131n161
visionarydispJayof. 129. 143. 171 :It partialities. 134

Flesh·Hean purifying. 17
ignot3nce
lamp of. 42. 63. 122. 165. 166 at self and others. 54 K
conceptual. 54
Thiglt of. 160 at three root manifestations. 116 KlIgyii Korzhi. 4. 5. 152. 154
and ck:lusion. differentiated, 55nn
foreknowledge!. six, 98 .. 99, 144, 147 at time of ck:am, 146 K.i!acllkralllntra, 19n36
grasping and. 120
Form and Formkss Rc:aJms, 55 Great Perfection. Su Dzogchen karma
mind and. 13
Form Bodies, 84, 89-92,140.141,172 Great Primordilll Initilltion, 31 deception of. 92
simultaneously born, 53. 116
Four Cycles of the Oral Transmission, Guge Sherab Loden, 105, 106.108 due to nonrcalization, 5 I
in twelve links, 60
8-11 Gyelpo Nyipangse. 30, 32 foreknowledge of. 98
illusions, 125. See 1I1s0 self.manifesta·
Four Lamps. 17. 133n165. 162.163.167 Gyelzik Sechung, 5-6 power in bardo, 100- 101
tions, illusory
four Lamps dispelling darkness. 133-34 Gyerchen Tsotang. 107nl44 propensities in, 54 - 57
illusory body, 65-67
Four Visions, 17. 19 Gyerpung Gurub Nangzher Lopo (Gyec· rebirth,;md. 22- 23.173
mltlations, 7n 13. 30-31
Four Whuls. Sec Sming oflhe Four pung Chenpo) traces of. 158
Inner Esscntiallnstructions of the Pre-
Whuls Gyelzik Scchung. rransmining to. 5-6. Karmay. Samren, 54n76, 158
cepts. nve cycles of. 162-65
Fruit. 121.143.166 106,108 Khyungji, Lama, 105. 106
innermost secret cycle. 10
ofBuddluhood.3 realization of. 104. 160 Khyungji Muthur. 106. 108
Instructions on the Six Lamps. cycle of.
of Lamps ;md Seals. 166 Tapihritsa and. 3. 4. 39-40. 149-50. Khyung-mkhar Association. 32
1-3. 1.9
nature of. 23-29 158-59n188 Kingof Awareness. 119. 120.130.134.
eornmentari~ on, 152-55
Non-Action of ultimate. 159 .sc::e also Commentllry to the Twenty- 145. 169-70
dates and origin of rooHext, 149- 50
Precepts on. 163 OmSell!J Knowkdge. 26. 27. 28
main doctrinal dements in root text.
mree Bodies of. 24-25n40 knowledge, self-reflexive. 84n 110
1\1-\2
fruit. deception of. 92 Knowledge Formulas, 7- 8
practice manual, 167-73
Kunga Rmgmo, 105. 106. 108n 146
216 INIJ! )" INDEX 21 '

Kunnang Khyabpa. 25, 135 King of Awareness and, 134 M~/hoJfor u4ching Ih~ Four Cycln Mu Gydwa/Gyclwai Looro, lOS. 106,
Kuntuzangpo. 39, 45. 51, 63. 69. 77, at time of death, 143 oftht Aural Lin~ag~ftom Ih~ Oml 107nl44,108
81. 95 in Tsangri Puriang, 78 Tr4nsmission oflh~ Gr~al P"jmion MuShottam. 105. 106. 107nl44, 108
Kusum Rlllfphar. 20 in visionary practices. 90-92, 128 in ZJumgVJung, 113 Mu Tsoge. 107nl44
Su lib" manifested objects. three milk of white lioness. 93 Mu Tsoge (Mushen Tsoge). 5. 104. 106.
lineage, 6, 8, 104-9. 166 mind 108
L
Litt/~ Luminous Boy (Kannay). 158 afflicted. 54 Mu Tsotang, 105. 106, 108
Lamp ClArifjing th~ Oml At/viC( on the
lotus arising of, 56. 69-75,129
l)niwrsa/ Base. 34. ISS-58
eight-petakd.64, 123, 128 Base of, 49
Lamp of Illustrative Exall'1plcs. 84, 86 N
asexamplcs.86,87.134 and body. separation of, 21. 95- 98,
lamp of the Abiding Base. Su ullder Nangzher LOpe. Su Gycrpung Gurub
luminosity. natura]. 17 J 143-44
Abiding Base Nangthc-r LOpe (Gyerpung Chenpo)
Luminous Expanse, Great. 65 in direct introduction to Awarenes.s.
Lamp of the Channel. Set cenrral Nlfluml Arising oflh~ ThTt~ Bodj~s
Luminous Tent ofClcar Visions. 64 88-89
channel (Shardza Rinpoche). 23
lung. 31 funcdon of, 13
Lamp of the Direct introductions to natural ease. 121
Lunggom TokmC. 40n57, 107 key point of, liS. 139. 168. 172
Pure Rcalms. 42. 81. 134-35. 165. natur.1 glow. 27
natural condition of, 121
166 natural state
during practice, 127-28
Lamp of the Far-Reaching Lasso. Su M abiding mode of, 128-29
in Thoge:! practice, 17. 18
Wafer Lamp maQQ.aias, 26 in bardo. 21
and winds. mixing. 58, 170
Lamp of the Flesh-Heart. $u Flesh- in Bardo of Clear· light. 143. 147 of Base. 45-50
Sualso thinking mind
Hurt contemplating visions of, 144 contemplating visions of, 130
Mind
Lunp of the Moment of the Bardo. 21, as devoid ofinhereRl naUlre, 140 direct introduction (0. 82. 1 J4-15.
Absolute Body and. 24
42,95,142,165,166,167 of Peaceful and Wrathful Deities, 136 117-)8
ascertaining natur:l.l ~ate, 160- 61
Lamp of the Signs of Wisdom, 84. visions of, 90-92 as embracing everything, 156-58
Base of. 49
86-89 manifested objects, three in heart sanctuary. 123
dynamism of. 52
lamp of the Space of the Universal arising of, 119 not recognizing, 100
in individu:l.I's continuum, 50
Base. 134 Awareness and, 48 recognition of, 138
as mod~ of Pure and Perfect Mind.
Lamp of the White and Smooth Chan- in bardo.99-1oo.143-46 regaining knowledge of, J3-14
46n61
nel. Su White and Smooth Channel dynamism of, 47-48. 51-52. 97-98 as Single Thiglt, 141
of Perfect Purity, 141-42
Lamp of the Wisdom ofSelf·Awll.rcncss, exhausting source of. 92 spontaneous dynamism of, 25
pure and impure. separating. 128
134 four Lamps of, 163 stabiliZing experience of, 14. IS
in visionary practices, 90
Lara urna Trulyo. Su Truime. Lama grasping. 53 visions as «pression of. 121
Mind Series. 7
libcralton, modes of. 22- 23. 97 -102. nonrecognition of. 116. 169 nature of Mind, 7n13. 13. 120. 172
mirror, illustrations of. 41. 85-87.
129,143-47,151-52, 172-73 outer, 157-58 navel, 70. 71
90-91,103. 116,129nI6O.
lights as reAecdons, 85. 86, 87 Neljor Sechok, 105, 106, 108n 146
132n163.158
Awareness as, 47-49 three doors and. S6 nets of rays, 79, 89, 90
Mirror-Like Wisdom. 28, 48
in budo. 98, 99. 101 memories. Su recollections New SOn. G. 19
moon,
bodies of. SS Menmo, 31. 32 Ngamst.135
cavitiesofhalf-.90
as dcvoidofinlKrcnt n:uure, 140 Menri lineage. 6n 12 nihilism. 141. 142
simil~s of, 156, 157
differences in, 27 mental bodies, 55, 101. 144 nirvaQa
as support. 18
in exhaustion stage, 141 mercury drops, 91 Base of. J2.48, 156-57
See also water moons
in individual's continuum, 50 Meri, Zhangzhung. 30, 32 dissolution of, 141
Mother. SO, 65. 75, 78, 115, 125
INDEX
'" INDEX 219

n:ali~ing. 120-21 Three Bodi~ and. 17. 24-25n40. 42. Precepts Serin. 7,8 in Clh.austion stage, 141
:uld sarpsira, 5(:paration of. 42, 45. 81.138 preliminary practices. 29-30. 168 in individual's continuum, 50
51-60,64,95-102.165 Su alsD channels ~Pressing the Oce;1O.- 20 in Tsangri Purlang, 79
as Single Thigle, 61 Pathway ofNirvaQa. 71-12. 129 Primordial Purity, 10 in visionary practices. 90-92, 128
as source of error, 89 PathwayofSaquara. 71.129 of AwarenesS, J3, 64 Su auo manifcsted objects, three
spontaneous perfection of. 83 Pacon Tengyd Zangpo, 6 Awareness arising in. 72 Reality, 46n61
S~e also Pachw.ay ofNirvaQ:I. Pe3ceful Bodies, 118 in bardo. 143 Emptiness and, 133
Non-A(/ion DtlJOiJ ojTmmIN<m-AClion peaceful deities. forty-five main. 26 examples for. 86 as mode ofPurt: and Perfect Mind,
uAvingNo Tracn. 147. 158-60 Perfen Puriry. 4). 820107.141 in hean sanctuary. 123 46061
Nyakgom R.ingpo. 107 PerfeC(ion Body Sdf·Awatencss arising in. 75 natural radiance of. 18n34
Nyingma tradition. 4010. 17n33, 19 in brain. 117 of Universal Basc, 46. 64. 87 realization of. 157
of Five Clans. 91 Purang Kunga Ringmo. Su Kunga sound of. 119, 144
maQQala of. 119 Ringmo at time of death. 125. 133
o Pure and Perfcct Mind. 45,46. 69-75. Universal Base and Awareness in, 116
natural srare in. 124
objectS. key point of. 18. Steals" indi-
wichin onesdf. 24. 83 82.89.103.129 Su AUD Expanse ofRt:ality; Space of
vidu:tl supports
ofUnivcrsal Base. 46 Pure Realm of Ogmin (A.l:.aniHha). 83 Reality
offerings, foue daily. 32
visions and, 137 purt: rcalms R~~nJ Why BOn Was NDt Abo/lJh~J.
omnisctence,28
Pel'V;ldiogAwucness.156,157.158 as devoid ofin~rent nature. 140 149
oral tradition. dements of. 150-51.
Phalanx ofDharmakaya. 122 Thigle of direct introduction to, 161 rt:birth. 22-23, 6On91, ]02. 126. 145,
153nl82
Phawa Gydzik Sechung, 104. 106. 107, oflhrt:e bodies. 82-84 146. 173
Oral Transmission of the Grc:n Perfec-
107nl44.108 Transfer and. 173 recollections. 49. 50
tion in Zhangzhung,l-2
phenomena. exhaustion of, 10 visions of. 92, 132. 135-37 Rtfintd Gold oflhr GTtal Ptrficllon
Oral Transmission of the Twenty-Four
Phowa.22, 173 Su also Lamp of the Direct Introduc· cyele,19
Mas[crs.41
poisons, five of passions. 54, 56, 58-59 tlons to Pure: Realnu rt:membc:rings. six. 98, 99,144-45, 147
organs
Poncht:n Tscnpo (Pon T$Cinpo).6, lOS, Purong Kunga Ripa, &t Kunga Ringmo Rigpa.12-13.156-58
five esscnri<ti. 58, 73-74
106.1070144,108 Ripa S~rab lodro. J08
four vital, n
postures. 17. 1]4. 127. 138.168.170 Ronggom Tolune Zhigpo. lOS. 106. 108
Orgorn Kilndiil. 29 Q
practice Rushm.)O
outer and inner, distinction between, ~a1iries. 26, 48, 52. 129
nine methods of. 1680198
136nl68
three methods of. 166-67
practitioners. capacity of, 97-102. R s
p radiance.narural. 18, 171 samay.t subsnnces. five, 74
143-46.172-73
Rainbow Body. 3-4, 21 u,fJ'lsira
Pa Tcngyd ungpo. 108 PrtnplJ j" Eight ChApIn'S. 2. 10,
~rdo expt:rienccs of, 98
Padmasambhava. 4n 10 rainbows
126n159.147
abodes of. 78 Base of, 12.48, 156- 57
P:using over the Crest. S~ ThOgd fihh lamp in. 135 38
dissolution of. 141
Path, 3, 6-7.103.163 first lamp in. I 16 n examples. 90
and nirva.,a. St:pararion of. 42. 45.
Awareness of. 18034 fourth lamp in. 130. 131 - 33 visionary, 50, 64, 89, 92.125,131.
51-60.64.95-102.165
capacity for, 127, 143. 147 second Lamp in, 122, 123 ... 25 137-38.171
as nonrecognition, 120
generating zeal for. 102 sixth Lamp in, 142- 43 "Y'
Awareness as. 47-49 overcoming. 143
meanings or. 63n92 Prtnpfi in Tw~/u~ Cbaptm, 9
as Single Thigle, 61
Non·Action of. 159 Prect:pts of the Nine Blissful Ones of che 10 bardo. 98.99.101
as source of error, 89
of quintessence. n Contemplative Transmission. 41 as devoid o(in~rent nature. 140
220 INIHX INDEX

sarpsara·nirvaQa,46 Shemun Tsadtin. 64. 123. SUltiJo Brown and Twmly-Ont&als.combining. Sublime Knowledge. 27
xals, twenty-one, 166-67 Corneli;1n Tent 165-67 Succtssion ojPraui{tSfor Iht Dzogchen
secucy, 42. 93.158 Single lhigJe. 46n61, 47, 61. 132. 141, variants of, 102n 127 Training (Yongdzin Rinpoche), 32
secret cycle, 10. 165 156 Wclkhyung Monasccry colophon, <un
secret door. 136 singk transmission. 4-5.12. 162. 164 107-8 as exam~es, 47. 49. 50, 65. 74. 75. 78.
Secret Formulas, cycle of. 7-8 Single Transmission of Oral Instruc- Six Luminous Sphtrts. 160-61 86.87.101. 116, 119, 128. 134
secret place. 71, 96 tions.164 six Siddhas ofZhangzhung, 107 rays as practice SUpport. 18
Segom Ycshe Zangpo. 108 six dcninies. 22-23. 56. 6On9O. 84. Six ]h'glh. 33 Superior Insight. 24. 89-92. 98. 99.
Self-Arisen Wisdom, 87. 122. 128, 130 101-2 six Trulzhiks. 107 133.141
Self-Awareness Six Essential Poines. 162. 163. 167-73 skill in liberating means. 28
arising in ccmral channel, 75 Six E1JtnIMI PoinlJ ofPurt ItnJ Ptrficl 'k, T
inncr arising of. 42. 63n92. 65. 169-70 MinJ(Dampa Bumje O}. 29. 33 Awareness and. 57-58
Tantrtl oflhe /nitintion 10 tht Dynamism
not recognizing. 53 contents and style of, ISO-51 clement of, 25, 70, 96
ofAwltrrntJJ. 27. 31
practices of. 123-24 fifth lamp in. l35. 138-40 in heart center, 64-6S. 72
T3pihricsa. 3-S, 39.40. 104. 106. 140.
Thumb-Sized Wisdom of. 129 6rstlampin.1l4-16 mind and. S9
149. 158-59n188
Wisdom of. 90, 133 founh lamp in. 130-31 pracrices using. 14. 18, 91.128,170
teaching methods
self-manifcstations. illusory, 99-100. second Lamp in. 122, 123 as similes. 46. 47, SO, 65-66, 74, 75.
conclirioningco audience, 153-54
116.169 third Lamp in. 126-28 86.88.98.101.156-57
explanamry, three kinds of, 159
Selwa Rangjung. 25, 135 ·Six Essential Points of the Pure and sky-gazing technique. 138-39, 168
tradition31. 148
sense objects Perfect Mind." 41 Son. 50. 65.75. 115
tcnts ofluminous spheres, 141. 144
five. 53-54. 57. 132 Six Lamps sounds
Tenzin Namd;,k.lopan. 5
six. 49, 83 examples of. J03 Awarencss as. 47-49
lhigles
sense organs. 73, 96 Four Wheels and. 166-67 in bardo. 98, 99.101
as devoid of inherent natuu. 140
senses, doorways of. 65. 79 in Inner Essential Instructions of the as devoid ofinhcrenr narure.140
mind and winds as. 170
semknt beings Pr«:ept:s, 165 in exhaustion stage. 141
duringpracrice. 127~28
Base and Awareness in. 123 key poims of. 42. 63n92 in individual's continuum. 50
pure and impure. 72
benefiting, 28-29,141 pracdce, summary of, 29-32 of reality. 119, 144
in root verses ofSix Luminous SpJum.
delusion of. 51. 53. 120 suirability for practicing. 43 in visionary practices. 90-92. 128
160-61
as inner Elixirs, 57-58 twenty-one Seals and, 166 Sf( also manifested objects. three
Self-Arisen. 117
Wisdom within. 117-18 Su also individual Lamp Space
visions pf, 91. 172
.Mtring ofth~ Four Whuls SixLAmJH.2 in lhogd practice. 18
white and red. 70
firstlamp in. 114, 1J8-21 a.5sociatcd works. 32-34, 149. 155- 56, unborn, ItS
Sf( It/so Single lhigle
sixth lamp in, 142. 143-45 162 Universal Base and. 46.130
rhinkingmind, 49, 58. 64, 65, 9O . .Mt
s{(ucture of. 158 Ayong Kanjur colophon. 106-7. visionary. 18.27. 124nl57
also imellect
third Lamp in. 126. 128-29 108n147 Wisdomand,27,119
This-ngak cycle. 7-8
S~vm CydrsofCl~ar-Lighl. 20 classifications of, 10. 40n57. 162 Space of Reality, 82. 122. 141
Thogel. 92n 121
Shardza Rinpochc, 18.23. See a.Iso Trta- colophon, 103-4 Space Series. 7
in Bon school. 17
IUry olSpau and Awartnm (Shardza conclusion of. 147-48 speech, 17.18.49.56.168
dark mreatS and. 19, 20
Rinpoche) NyarongcoJophon.l04-5 Speech, 26. 49, 52
as direct introduction to Superior
Sharwa Drangsong Tsuluim Pdzang. Samling colophon. 108 9 spontaneous seals. maQQala of. 91-92
Insight. 89-92
109 uanslations of. 2n3 Slagaoftiu Nine (Prrliminaryi Prnctim
suiubilityfor.15 - J6
transmission lineages of. 3- 6. 104~9 °IBon.29-30
222 IN'DFX INDFX UJ

synthesis of. 171-72 Trc:kchO,7, 14-15.17, 152 neutrality of. 48 in bardo. 98, 99
usc of term in Zhangzhung Nymgyii. Trisong Deesen. 150 not realizing. 53 of Buddhas, 131 - 32
7,12.14 Trose.135 obscuration of. 65 conremplating.116
visions of. 32, 118. 126. 135-37. Trulme, Lama. 107n141. 107n143.108 as Space of Reality. 82, 122 as devoid ofinhe~nt nature. 172
140-41. 151. 152 TJalung. 20 Spontaneous Nature of. 46 as Emanation Body. 24
Three Bodies Tsangri Purlang channd, 78 three channels as sky of. 72 as expression of Awareness. 125
in budos. 22, 98, 99.100, 145. 147 Tsawa G2ngp2 Sherab Ozer. 109 at time of dnth, 97 as link between life and bardo, 151
certainty regarding. 42. 84-93.163. Tsepung DaWll Gydtsen. 3-5 in Tsangri Purlang, 78 threefold dynamism of. 47-49
165.171-72 Tsewang Rigdzin. 4 twO modes of abiding, 13-14 from Tsangri Purlang. 78
direct introduction to, 81-84. 138-39. Tsi ~ Rmgmo. lOS, 106. 108 unobscurcd, 85
168 Tsochok Ktw.gying, 135 Upper Iine3.ge, 8
W
inner m.a,,~ala of, 90 Tumse.135 Uri Sogyel, 40n57. 46n61, 82nl07.
Water Lamp. 77-79,130, 136n161
m:u~~alasof, 118-19.140-41 Twelvt Son.TantraJ, 1. 9 102nl27
Absolute Body and, 131- 32
natural arising of. 130 Twenty·OntSuls. 2.10, 14. 48n64. Uri Sonam GyeJcsen. 33.153.155
as door of Awareness. 131
natural statc in. 124 147.168 Uring Gomchcn, 107
of Far-Reaching Luso. 42. n, 1)0,
on Path. 17. 24-25n4O. 42. 81.138 fifth Urnp in, 135, 140-42
133.165.166
thrtcfold union of. 141 lim lamp in, 114, 121-22
of Universal Base. 46
v pressure of. 164
fourth lamp in. 130. 133-34
"Variegated Guidance," 19- 20 Set also Four Lamps
Three Lamps. 162, 163 second Lamp in. 122, 125-26
Vessels. outer, 57.89 Wllter moons. 92,156.157
Three Precepts. 167 and SIX LampJ. combining. 165-67
View. 9. 18 water-mill. 101
three Ralms. 60 sixth Lamp in, 142. 145-47
Vimaiamitra,4nl0 Weist:. 135
Three Short Trcatitts. 162, 163-64 third Lamp in. 126, 129-30
visionary arising Wheels
Thumb-Sized Absolute Body. 122 on Three Bodies. 24
in Bardo ofClear-Ught, 146- 47 of Emanations, 71
Thumb-Sized Luminous Wisdom, 123
outer and inner, 139 ofEnjoymenr,70
Thumb-Sized Wisdom orScif-Aw:m~-
ness. 129
u process of. 134. 136, 142-43.170-71 four senings of. 164. 166-67
union. 26 visionary ptacticC$. J0 of Grear: Bliss. 70
Tokdcn Nyakgom. 107nI41.1070143.
Universal B:.l.K. 12- 13, 161nl9O b~ath, importance of in. 18 ofLeuers. pure realm of, 83
108
allegories for, 65-67 capacity for. 14-15,92-93.139-40 ofMechods and Knowledge. 71
Tokden Rinchen Sherab Gyamtso. 109
Awareness 2nd, 119 exhaustion level of, 141-42 six kinds. 83
Transfer (Phowa), 22. 173
in bardo. 98, 99.101 offilth Lamp, 135-37. 138-41 White and Smooth Channel. 167
transmigration. 99
as basis of S2IJlsira and nirviQa. 51 - 52, offirst Lamp, 121-22 lampof.42.69.126.165. 1G6
Tr;nsparcm Wisdom. 88
64 five familiariution s in, 91 - 92 Thiglt of. 160-61
Body of. 117-18.137. 143
channels and, 74 offourth Urnp. 130- 31 winds. 164
in central ch:mnd, 127
ddusion and,l15-16 introduction to Superior Insight, downward eliminating, 71. 74
introduction to, 170
descriptions of. 45-47 89-92 mind and. 58. 170
key poim of. 69, 163, 165
direct introduction to, 86-88.115 of second Lamp. 123- 24 of passions and Wisdom. 72
pathway or. 42. 63n92
Dzogchenvitwof. 155-56 sourcesofinscrucrionson.l1* 19 dunngpractice.127-28
TrawoGydts(n. LopOn, 108-9
identifying. 41 , 42. 114-15, 121. 163 of third Lamp. 127-30 upward moving. 70-71.13
Treasury of marvels, 136, 137
in individual's continuum, 50 Set also Thogel Wisdom
T"aJury ofSpau and AwaTm~J (Shardza
karmic propensities in, 54- 55 visions all.pervasive, 78
Rinpochc), 9,17, 23, 27-29, 82nlO7
King of Awa~nes$ and, 134 arising of, 55 appearance of. 121
treatises, practicing meaning of. 166
224 INn!:X

within body, 17-18, 117-18 Yangton lineage, 6n 12, 9


and concepts, distinctions between, Yangton Pelzang. 8, 162-67
132-33 Yangton Sherab GyeltSC'n. 6, 29. 33.
contempluing.121 4On57.15O
eKampks for, 86 lAngtU' Longchm. 20
lnC'aningof. 27-29
naked,88
Yongdzin Lopan Tendzin Namdak
Rinpoche. IOn22
About the Author
Primordial, 88n 1 J7 Yongdzin Sangye Tendzin RinpoctK. 10.
recognizing at death, 133 Iln23.31,46n61.123nI56
Space and, 119
twO types. 26-27
in Universal Basc. 87
z
Zhangron S6nam Rinchen. 107
varieties and modalities of. 28
Zhangzhung Nyengyu. 158
visionary practices of. 124-25
commentaries. view of. J52-53
Su auo Transparent Wisdom
composition of. 3n7
Wisdom of Awareness. 47-48. 98. 122
dark reman in. 19-20
Wisdoms. five. 117-18. 132
five Visions in. 139n174
Wrathful Bodies, 118
organization and classification of.
wrathful deities, 26. 135. 136
6-12.15\-\6.162
wrong views. 158
practice manuals of, 15
pceKquisitcs ror practicing. 29-3 1
Y Six Emnlilll Points and. 29
Ya-ngal Drangsong. tWO. 106-7 Six Lamps scheme in, 113-14
Ya-nga) Sherab Gycltsen. 108 teaching methods in, 148 Jean-Luc Achard is a Tibetologist, researcher at the Centre
Ya-ngd Bharu. 105n1 37, 106 three partS of, 40n57
National de la Recherche Scientifique (CNRS, France), and
Ya-ngelBumje 0_ Stt Dampa Bumje 6 transmission of. 4-5
Ya-ngcl Gongtrawa Chcnpo. 106n139 versions of. 34-35 the editor and publisher of the Revue d'Etudes Tibttaines, a
Ya-ngcl Tonga, 106, 107n143.108 free online academic journal of Tibetan Studies. He has been
studying Buddhism for thirty-five years and has specialized in
the study and practice of the teachings of Dzogchen (Great
Perfection). In particular, he has studied with Yongdzin Lopon
Tenzin Namdak Rinpoche for several years and translated
numerous Bonpo texts on Dzogchen for retreats led by Yang-
dzin Rinpoche_ He is currently engaged in the translations and
commentaries of several key works on Dzogchen belonging to
the Bon and Nyingma traditions of Tibetan Buddhism.
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