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Dzogchen Practice of The Bon Tradition: Bru-Sgom Rgyal-Ba G.Yung-Drung (1242 90)
Dzogchen Practice of The Bon Tradition: Bru-Sgom Rgyal-Ba G.Yung-Drung (1242 90)
by
Bru-sgom rGyal-ba g.yung-drung
(1242 90)
--
Translated by
Per Kvaerne and Thupten K. Rikey
ISBN: 81-86470-03-4
Preface vii
Introduction ix
Bodhicitta Cultivation 8
Taking Refuge 9
Confession of Sins 10
Summary 44
vi
The main part of the present work appeared in the journal Kailash,
published in Kathmandu, in 1973.1 Some of the basic ideas of the
Bonpo tradition of the Great Perfection had been presented to
Western readers in 1967 by Professor David L. Snellgrove in his
translation of excerpts from the gZi brjid.2 However, the text of
which I published and translated roughly one third in Kailash is
older than the gZi brjid, which is assigned to the 14th century. It
also has the advantage of being a systematic, practical manual
written for the benefit of teachers who have set themselves the
task of guiding others in achieving enlightenment through the
practice of the Great Perfection.
The Great Perfection (rdzogs pa chen po) is a tradition of spiri
tual training and philosophical insight which is found in the
Nyingmapa school of Buddhism as well as in the Bon religion.
Probably there is a certain amount of common ground, historically
as well as philosophically, between Bon and Nyingmapa Bud
dhism as far as the Great Perfection is concerned, but the nature
and extent of this relationship still awaits study.3
The Great Perfection of Bon is found in three distinct tradi
tions, each with its own texts and spiritual lineage. This was
pointed out for the first time in Western literature by Samten G.
Karmay in his short but useful work, "A General Introduction to
the History and Doctrines of Bon", published in 1975.4 The three
traditions, sometimes known as a rdzogs snyan gsum, are the A
khrid, 'the Teachings regarding the Ultimate Origin (A)', the Zhang
zhung snyan rgyud, 'the Aural Transmission of Zhang zhung', and
a tradition which, though quite separate and distinct, is simply
known as rDzogs chen, 'the Great Perfection'. While the latter two
have been transmitted through lineages of masters reaching, so
the Bonpos claim, back to supra-human spheres, the A-khrid is
held to have an historical origin which can be precisely defined,
being initiated by the lama known as rMe'u dGongs-mdzod, 'the
Great Hermit' of the rMe'u clan, who lived from 1038 to 1096. The
following passage from the above-mentioned work by Samten G.
Karmay can serve to introduce the present translation:
viii
Per Kvaeme
INTRODUCTION1
collections of Nyingmapa texts like the Vniro rgyud 'bum, the rNyi11g
mn'i rgyud 'bum, and the Ri11 chc11 gtcr mdzod.11
Turning, finally, to the first. tradition, the A-khrid, we shall
study it in greater detail. There are two reasons for focusing on this
tradition. The first is practical: a certairi amount of groundwork
has already been done and the results published (Kvaeme 1973a),
while the second reason is one of method: the basic texts of the A
khrid are neither bkn' mn nor gtcr mn, but have been written by
certain lamas whose biographies are available, so that the tradi
tion can be traced back to a historically identifiable source. Once
again we are led back to the eleventh century, i.e, a crucial period
in the formation of Tibetan Buddhism, a period when the various
schools and centres of religious life arose which gradually devel
oped into the so-called 'sects', as well as into the Bon religion in its
·
present form.
The founder of A-khrid is rMe'u dgongs-mdzod ri-khrod chen
po, 'The Meditation-Treasury, the Great Hermit, of (the family of)
rMe'u', who lived 1038-1096. He is regarded as a person of excep�
tiona! sanctity, and he is therefore often referred to simply as dam
pa, 'The Saint'. As I have translated a version of his biography
elsewhere, I shall only mention a few points of his life-story here.12
Having in his youth left his family in order to devote himself
to the religious life, he stayed with various lamas and was finally
ordained as a monk at the age of twenty-four. Thereafter he lived
as a hermit in various places in his native province of gTsang,
attracting to himself many disciples, teaching and ordaining. Al
though he composed several works dealing with the practice of
meditation (for example a sgom rim, Kvaeme 1973 p. 33), his
energies were on the wh9le directed towards the practice of medi
tation, rather than literary activities, and he was, at least as a
young man, emphatic in rejecting scholastic studies. Thus his
biography relates that having studied for some time with two
lamas,
(10) The adept now enters the second stage, that of 'permanent
meditation' (ngang sgom) in which Wisdom free from defilements
is realized. Permanent meditation, which is not an 'ordinary' (tha
mal) state, being neither meditation nor inattentiveness, involves,
in a certain sense, the return to the 'ordinary', everyday life. For
whereas the adept, while training himself in the basic skill of
equipoising, was enjoined to avoid violent or exhausting move
ments, passions, even speech itself, he may now indulge in any
activity at all, provided his 'permanent meditation' is not inter
rupted.
In other words, the bllsis for what follows is a dialectical
movement from dispersion (lack of balance) to equipoise, i.e.
samadhi, which, unless meditation on psychic channels etc. is
resorted to, may become prolonged indefinitely in the form of
'stupor'. Both dispersion and equipoise are, however, in different
ways, 'ordinary' conditions; their synthesis, so to speak, is a state
of 'neither meditation nor non-meditation', and involving a return
to the world of human activity.
The text deals with this 'synthetic stage' under the conven
tional headings of 'body', 'speech', and 'mind', which are now, no
matter how they are engaged, regarded as "the body of a god",
"the sound of sacred recitation", and as "wisdom" itself. Thus all
xxi
We have come a long way from the bodhisattva's vow and the
simple taking of the Refuge referred to at the outset. The adept
xxii
plunges right back into the whirl of life, not only in external mode
of life, but in his very thought and feeling.
Passed down to the lamas, siddhas and yogis through the lineages
of mind and miracle transmission, this guide to the individually
transmitted instructions constitutes the highest level of [the En
lightened One's] view and intention. Described in prose, it shows
the meaning at one's fingertips; it employs skilful means to illus
trate the instructions; it strikes [the disciples] in such a way that
their practices become spontaneous; it brings one to the state from
which wisdom is encountered in its pure state; it introduces the
mind face to face; it holds the meaning from its root; it grasps the
words, deriving their main points; and it pursues the primordial
state of mind nakedly. This guide to the jewel-like individually
transmitted instructions to accomplish the state of enlightenment
by forceful methods has practices in three stages:
II. The Actual Body of Practice: setting free the ripened con
sciousness.
III. The Final Stage of Practice: bringing the freed mind to the
accomplished state.
PART ONE
1. Meditation on Impermanence
(Session One)
First one assumes the fivefold sitting posture or sits with one's
body straight. All of a sudden one says Phat! as mentioned in the
Lung and does an intense contemplation on 'self-eradication of
attachment'. This is done to such an extent that a shudder of fear
runs through the skin. After having abided in this meditation for a
long period, one thinks in the following manner:
This imputed "I" constitutes a wandering consciousness from
the intermediate state forced inside an uncut whole body of flesh,
blood and bones and covered by a thin skin. It is certainly a house
of pain and impurities. In its nature, it is a corpse, a skeleton
scarecrow, a net of nerves, and, in its appearance, a cemetery.
When thought of, it is frightening. When examined, it arouses a
shudder of fear. A-tsa-ma! Look at it! One has devoted oneself to
nursing this "I" nicely, fondling it, and providing ornaments and
clothing in the hope it would be something immortal. Now it is the
source of sicknesses and an ocean of pain. Eventually, it will end
up leaving behind either a handful of burnt bones, or a piece of
rotten carcass, or a ditch full of insects, or something to be de
stroyed by birds and animals. Time rolls on, months absorbed in
the sky and days in the earth. One might not be ready, but the time
[of death] will come. In such circumstances, the time of death is
not predetermined, nor is the place and cause. Yet, death is d�fi
nite. None will accompany one then. Ang! One does not know
when one will die. At the time of death, the wealth one has
6
accumulated, the friends one is acquainted with, the kith and kin
one is related to, the castle one has built, the food one has relished,
the clothes one has put on, and all other things in this illusory
world are not going to accompany or help. Ang! Instead of being
helpful, they could cause desire, pain and deception. Alone and
naked, one will wander in unknown lands. Deprived of one's
physical body, one will be like an orphan. Driven by bloodthirsty
and murderous ghosts, one will suffer. When the results of one's
own bad karma have befallen one, only the lama and the tutelary
deity can give one hope, for whatever they do, they do it with a
kind heart.
Furthermore, in the course of many lives down to the present,
one has been born so many times, but has one achieved any result?
One thinks about it. One has wandered in so many places, but has
one found any place of safety etc.? One thinks about it. One has
done so many deeds, but has there been any essential meaning one
is now seeing? One thinks about it. One has suffered a lot in those
past lives, but do those sufferings have any effect on this present
life? One thinks about it.
Also, one thinks: it is evident that in the days to come, no one
escapes the fact that birth eventually invites death. It is known that
anything that is accumulated eventually runs out and that the
food and other properties [one has accumulated] are illusory. One
eventually gets separated from anything with which one has come
into contact and [the very concept of] enemy or relative is decep
tion. Apparently, life cannot be made short or prolonged. One has
mistaken the goal in those good months and years in the past,
which is now clear. Should one knowingly deceive oneself in the
future?
Also, one thinks about the changing nature of appearances,
their formation, continuity, dissolution and extinction; [the chang
ing nature of time, such as] year, month, number of days, mo
ments and the shortest fraction of a moment; the changing condition
[in the lives] of other living beings, such as being happy, unhappy,
rich, poor, of high position, low position, death, birth, good and
bad. Turning to oneself, one thinks about the changes taking place
in the surrounding objects, such as the place one is living in,
friends one is keeping in touch with, deeds one is doing, food one
is relishing, clothes one is putting on, paths one is walking on and
so forth.
In this way, if [this meditation on] impermanence becomes
7
( Session Two )
Now, from this time to the time I attain the state of Enlighten
ment, I will strictly avoid negative deeds, be wary of them and
train myself indiscriminately in the line of virtuous deeds. Also, I
will encourage others to follow this line. Those who follow and
practise virtuous deeds are extremely wonderful and admirable.
11
In this way, one should think deeply and recite the verse, "bDag
dang 'groba..." and so forth. It is said, "Rejoicing [in others' good
deeds] is an inconceivable root of virtues."
Lastly, reciting the verse, "dGe bade dag..." and so forth, one
should dedicate for the attainment of Enlightenment the root vir
tues accumulated by oneself as well as all living beings in the past,
present and future.
From the series of individually transmitted instructions, this
ends the parts dealing with refuge-taking, Bodhicitta cultivation,
and confession of sins written according to the teachings of 'Dul
ba Rinpoche. This ends the second session, the duration of which
is either nine or seven days.
3. Ma1Jdala Offering
( Session Three )
ones use sea-shell clusters. As a last choice one should, at least, use
grains or medicinal herbs to make seventeen beautiful clusters. It
is said:
If they are too close to the centre, the sense organs will
not be complete [in one's next life]". If they are too close
13
merits.
If one intends to dissolve the mal).dala, one should do so anti
clockwise from the edge following the correct order and reciting
the verse, "Bon nyid sems nyid..." and so forth. One should visual
ize the assembly of holy ones [in the space in front] absorbing into
the central figure, which transforms into light and absorbs into
oneself and others. The realm and the offerings [that one has
visualized] merge into the nature of space and become invisible.
Before the cluster in the centre is dissolved, one should do the
refuge taking, Bodhicitta cultivation and purification. Soon after
the central cluster is dissolved, the mal).dala base should be wiped
clean.
This mal).dala offering as explained above should be repeated
one hundred times during the day and one hundred in the night or
in whatever manner time permits. When one is undergoing the
course of post-preliminary practices, it is done ten to fifteen times
or more. In case mat).dala offerings are to be made without a base
plate in the early morning or in the late evening, they should b.e
done with the mentally created mal).dala.
This ends the third session, which deals with the instructions
on mal).dala offering for merit accumulation, explained and taught
according to the teachings of the past masters.
15
4. Entreaty
( Session Four)
The fourth session, entreaty and receiving blessings, the past mas
ters considered as a part of the mary.dala offering and never a
separate session. However, 'Gro-mgon says:
1. Mental Grasping
( Session Five)
At the first streak of dawn, at the very moment when the sky
becomes bright, sprinkle water on the disciples. Seating them on
comfortable seats, let them engender joy and reverence and recite
.prayers.
Fastening the letter "A" written on a piece of indigo paper to a
stick the height of which is just right, one places it on top of a
sacrificial cake in front of_the disciples.
One makes the surroundings (tho skor)27 free from the clamor
of men and dogs, very solitary and secluded; (such a place having
been found,) that which is to be .the object of guidance has three
subdivisions:
i. as for the legs, pressing the left on the right, one assumes a
cross-legged posture;
ii. as for the hands, pressing the thumb on the third finger, one
places them so that they are equipoised;
iii. as for the spine, without twisting it or leaning against any�
thing, not letting it become crooked or letting it lean for�
22
v. like water drawn from an iron pipe, the mind, subtle and
even, continuously gushing forth, remains one-pointed;
vi. like a bee desirous of nectar, being unable to separate one
self from material objects and quite unable to abandon them,
one remains attached to them as if fixed by nails;
vii. like a fish swimming about in the ocean, one does not aban
don one-pointedness, being like one roaming freely wher
ever one wishes without impediment;
viii. like the wind blowing through a fruit tree, the mind, subtle
and even, becomes free from passion directed towards vis
ible objects.
Thus, in some these signs will all appear; in others, not more.
than one or two will appear.
At that time, as external signs,.absence of bodily movement or
unsteadiness will occur in the best disciples. In the other disciples,
a strong desire to weep, laugh, dance, and run will occur; turning
the face away, not shutting the mouth or eyes, feeling a pricking
sensation, sweating, shuddering, and falling to the ground will
occur; this is said to be a sign that the 'mild wind' has entered the
central psychic channel as the mind has been grasped.
Further, if the humours corresponding to the elements earth
and water predominate, signs of spiritual progress will appear
late, but subsequently they will tum into constant companions. If
fire and wind predominate, signs of spiritual progress will appear
early, but subsequently they will tum into hindrances.
Thus, if at the time of sitting down for meditation the begin
ning of the session is successful but the termination unsuccessful,
let the disciple exert himself on that which has attributes; for as
this is a sign of regeneration, the seed of meditation having been
sown in previous1 lives, it will now be difficult to sow that seed
once more.
Or if, the beginning being unsuccessful but the termination
successful, all that which comes later becomes progressively better
than that which preceded; let him subdue himself by some effec
tive means and meditate without ill-will, for as he has a fresh mind
it will be easy to sow the seed of meditation.
If, although unsuccessful at the time. of guidance with regard
to that which has attributes, he is nevertheless successful with
regard to that which is without attributes, he has no need of that
which has attributes as his faculties are excellent.
25
Thus, it is at this stage that many attain insight. Due to the fact
that the intellectual capacity differs from person to person, some
attain insight from meditation without attributes, while others do
so from the practice of channel and wind, or from the introduction.
Also, it appeared to me that many attain insight simply from
certain irrelevant good or bad causes. Thus, this instruction is such
that it tames the untamed ones. As it is said in the Lung, it should
be practised three times during the night or until signs of spiritual
progress have appeared. .
This ends the part dealing with the session of meditation with
attributes, written according to the teachings of past masters. (For
Similes, see Appendix 1.)
2. The Equipoising
( Session Six )
iii. Equipoising
wind and chilly breezes; one should avoid food like beer and
pungent herbs that upset the humours and cause drowsiness.
Relax and rest a little at midday and midnight when insight
grows dim; be moderate as to diet and clothes; secure the retreat
firmly, do not feel joy at improvement, do not feel dismay at
diminishment (of success).
In reality, as diligence ab<?ve all is important when, being
utterly immersed (in meditation), one first meditates, it is impor
tant that one does not permit oneself to be idle even for a moment.
If one lets oneself (be idle), blaming oneself one reproaches oneself
so that the hair on one's body rises and one's skin creeps and flesh
shudders.46
"One should not meditate at midday or midnight, the times of
drowsiness. One should perform one's spiritual exercises at night,
at day-break, in the morning and in the evening. Relax the senses
in a inoist place". Thus Bla-chen has said.
"As for the spiritual exercises of one who meditates for the
first time, a hundred occasions for joy47 and a hundred occasions
for weeping arise." Thus the Hermit has said.
By meditating thus, first the mind-created tranquility is born;
intermediately the tranquility of one's innate nature appears; fi
nally the obtaining of the firmness of ultimate tranquility arises.
Therefore one will obtain firmness as this instruction is the foun
dation of spiritual realization.
In particular, when imparting instruction concerning spiritual
realization, let him (i.e. the disciple) exert himself for fifteen days,
twenty days, or a month.
The chapter dealing with the equipoising on that which is
without attributes, obtained from gracious gurus and explained in
detail, is the sixth.
The spiritual exertion for the procuring of benefit has three parts:
i. The Gaze
The 'Bum says: "Having entered into the samii.dhi of 'The Lofty
Banner of Victory', you will obtain the Great Liberation."
Bla-chen has said: "If the bird has no feathers, it lacks the
means of flying. Exercise the 'reflective power'; heighten vigour,S0
be alert; regard the brightness (of your mind)!"
And the Hermit has said: "Relax unconcernedly, equipoise
(the mind) without restraint! The one important point of spiritual
realization consists therein."
Accordingly, one assumes the bodily posture as (explained)
above: thereafter, in accordance with what 'Od zer dpag med has
said-"The yogin who has not closed his eyes is particularly ex
alted above all yogins; practise the so-called 'Lion's Gaze'!"-the
mind accordingly conforms to the eye; therefore one directs the
gaze staringly into empty space; as for the senses, let their outflow
be without interruption(?); as for the mind, one produces vigor; as
for the illusory body, one causes brightness to shine forth."51
The consciousness becomes luminous and unblinking; discur
siveness vanishes blankly,52 feeling is dispersed (?)53-one does
not desire external objects, one does not scrutinize the internal
mind. The luminous mind being firm and stable, shining from
within and bright; shining, without root; stunned in its own lumi
nosity; naked, without discursiveness; unblinking, without grasp
ing; spontaneously balanced; freely sparkling in its own arising_:_let
it always remain in that condition.
Gradually extending the sessions of meditation, one meditates
as set forth above. Avoiding impediments in connection with
food, behavior, and conduct of body, speech and mind, relying on
favorable circumstances, one should do everything as set forth
above and continually exert oneself spiritually without becoming
tired.
The Lung drug says: "As for all these various appearances,
they are Kun-tu bzang-mo; all actions, being Means, are her male
counterpart. And the state of not being moved from there is
gShen-lha('od-dkar)." These quotations must be understood to be
of the same purport.
The 'Grel ba says: "Although one makes the division into
Example, Meaning and Sign, that is only in order to guide the
living beings of salTlsara."
Thereafter, at the time of imparting instruction in spiritual
realization, let him follow these precepts also for nine, eleven, or
fifteen(days) etc., and produce inseparably united the tranquilities
and supreme insight.
The section dealing with the procuring of benefit, written
down in accordance with the words of the Guru, the protector of
living beings, is the seventh.
(Session Eight)
The ZOe mig says: "Abiding and bliss are grasped in the central
-
The Great Guru says: "In the crystal cavity of one's own body,
there are three psychic channels having cakras with roots and
petals wide open. In the house of light, the internal wind is shot
out like an arrow; the external wind is drawn back like a bow
string; the central wind is churned in that very place like milk.
Thereby the three powers of meditation are perfected."
As it is thus said, as far as the essential points concerning the
bodily posture are concerned, one accordingly assumes the five-.
fold posture as set forth above and controls (one's body) by means
of the rules and concentrates intently.
It is also said that one may observe the seven essential points
concerning 'fire' (?).M1
As for the manner of visualization when meditating: as for the
three psychic channels (that rise) to the top of the head like cut
reed-hollows from the interior o"f the trunk of the body upwards,
at the organs of generation the right and left (channels) like the
loops of the letter CHA thrust upwards into the central channel.61
As for their dimensions, the left and the right are like a medium
arrow-shaft, while the central channel should be visualized as
slightly thicker. As for their colors, the right is white, the left red,
and the central channel is indigo.
In the space directly to the right and to the left of the top of the
head, conceive the letter A and MA (respectively). The letters
having dissolved into light, visualize the male deity mKha'-la Rig
pa'i rgyal-pd2 and the female deity sKos-kyi nyi-ma like rain
bows.
Conceive that those two, having dissolved and turned·into a
white and a red.bindu like two boiled peas, congeal on the open
ing of the right and the left channel (respectively), and conceive
that by letting the wind fly out three times, it departs together with
evil propensities and defilements.
Thereupon, drawing (the wind) in just as it may come, draw
up the lower wind; press down the upper wind; the hindus of the
right and the left psych�c channels enter; cause them to enter the
central channel. Being situated one on top of the other, or else
mixed together, they (i.e. the hindus) arrive at the top of the head;
imagine that they (once more) congeal on the opening of the right
and left channel. If you cannot subdue the wind, expel it com
pletely. Thereafter again drawing in the wind, perform the exer
cise as before.
One should thus perform the complete circuit three times, or
35
( Session Nine )
i. Equipoising.
ii. Dissolving.
iii. Retaining-concentration on these three is of great impor
tance.70
i. Equipoising
The method of equipoising, the gShen rab 'da' dga' chi drod says:
"Thus, as for the luminous contemplation, one equipoises (the
mind) without the consciousness then grasping it. One equipoises
the five senses so that they become self-vacant; one equipoises the
mind so that it becomes all-absorbing: one equipoises body and
mind naturally..."
The Gab pa says: "As for the way of mind, being natural, it is
bliss."
The Great Guru has said: "Whatever you perceive, meeting
with the self-arisen sphere of external objects, one equipoises it
(i.e. the consciousness) naturally, one equipoises, purposelessly
(?rgyll yan) and uninterruptedly, the consciousness which is with-
38
ii. Dissolving
iii. Retaining-Concentration
( Session Ten )
i. Body
indulged in on the Path (i.e. they are converted into means when
one is) in a condition of spiritual realization.
ii. Speech
iii. Mind
The Lung drug says: "He who-if he makes the mighty effort
acts without consideration for good or evil, he is praised as the
vessel of the Great Perfection." Further: "Not being hindered(by
considerations of good and evil), that is the correct coriduct."
Accordingly, understanding (these precepts) and, as for the
manner of gaining control over these(feelings etc.), being skilled
in gentle means, having gently prolonged the state (of spiritual
realization), intermixed (this condition and the feelings etc.), and
separated(the mind's essence from these feelings), he should exert
himself with regard to that which is without attributes.
·
He who is a beginner intermixes body, speech, and mind one
by one (with realization); after some time, he intermixes the three
simultaneously; when he is fully confident he intermixes so that
they are utterly cut off(?).
Thus, at first not separating, one can only intermix; intermedi
ately, having intermixed, this is merely not harmful; finally, there
is a sensation of(the feelings etc.) appearing as friends(of realiza
tion).
The Drang don says: "When the feelings are harmful, one relies
on a beneficial friend." Further: "When the feelings are beneficial,
everything appears as friends."78
When in the condition of the Great Vehicle, the 'basis', one can
gain control over everything, the actions of body and speech,
behavior pure and impure, virtuous and non-virtuous, good, bad
or neutral-whatever one has done goes towards spiritual realiza
tion.
The gSal byed says: "When one understands the one reality of
the foundation, although he has acted sinfully for many aeons, he
who is without virtue is (nevertheless) separated from sin." Fur
ther: "If you are not united with the substance of the Great Vehicle,
although you perform many pure austerities of body, speech, and
mind, you do not obtain the result; if you do not understand the
one reality of the 'basis', although you have acted virtuously for
many aeons, you are bound by the sin of thinking discursively on
virtue."
The Lung drug says: "That is not in the wishing for physical
suffering79 to become the cause of Enlightenment. How can you
get butter from water.? Virtue and sin are identical; sin itself is
Enlightenment." Further: "This is not in another-he is an empty
sack; there is nothing else in this one-he is a golden vessel."80
As for these quotations, perceiving their meaning to be thus,
43
The Similes
PRJNCE TONG-THUN
Once upon a time there was a king who had two sons. The elder
son, who was successor to the throne, died. The younger son went
out one day to play when he was very young and didn't return.
When the king died, there was none to succeed him. Then, a
minister suggested that the lost son might still be found because he
had the marks of sun and moon on the right and left shoulder and
marks of dice on his thighs.
Thus the attendants were sent to search, and they found one
with such marks. The foundling was consecrated, given new clothes
and was crowned. By virtue of this, the land prospered. Such is the
example.
The meaning that this example conveys is:
Just as a prince remains a prince always, even though he
changes his lifestyle, likewise the origin of living beings, i.e. Bud
dha-nature, remains the same. Not seeing one's own true nature,
living beings wander in sal!lsara, just as the lost prince did. When
one sees Buddha within oneself, it is like the lost prince becoming
king again. The minister is like the lama who does the introduc
tion; the marks of the sun and the moon on the prince's shoulders
are like the clarity of one's mind; the marks of dice on the prince's
thighs signify sal!lsara; consecrating the prince is like undertaking
the preliminary practices; crowning the prince is like attaining the
state of Buddhahood.
Human Face
Everyone, from the time he takes birth until death, does not part
from his face, yet never sees it. Similarly, the mind as such is not
hidden and is present in its natural state right from the beginning,
but is not seen. It is seen only after a lama introduces one to it.
Likewise, one needs a mirror if one wants to see one's face.
There was a man named 'Od-mdzes .. Some called him Apo 'Od
mdzes, others called him Anu 'Od-mdzes, still others called him
4$
All types of mustard seed, no matter whether they are big, small,
good or bad, contain oil. All living beings, no matter whether they
are tall, short, good-natured or bad, have the Buddha-mind in
them. Just as oil is produced when it is pressed out and refined,
Buddhahood is attained when the self is identified through prac
tice.
The lamp-pot is [like] one's physical body. The flame is [like] one's
consciousness. Just as the flame shines from the lamp-pot's rim
etc., the rays of mind in the middle of the heart shindorth from the
five sense doors.
lmpriso11ed Ki11g
In one land, there were two kings. Each king had an equal number
of subjects-three internal ministers, five external ministers, sixty
one attendants and eighty-four thousand soldiers. A fight broke
out between the two kings, and the one who was good never
managed to defeat the other one, who was bad..Therefore, one of
the good king's ministers said, "Today we will wait in a narrow
pass. The one coming in the front of their army will be the king
himself. Our king should ambush and arrest him. Similarly, our
three and five ministers, sixty-one attendants and eighty-four thou
sand soldiers should ambush and arrest theirs. We will be the
winners this time." This having been done, the bad king, his
ministers, attendants, army and his people came under the good
king's rule and the land became free from enemies. This is the
example.
Here the two kings are [like] the wisdom of awareness and
ignorance; their three ministers are [like] the three Buddha bodies
and the three poisons; their five ministers are [like] the five wis
doms and the five poisons; their sixty-one attendants are [like] the
sixty-one pure wisdoms and the sixty-one afflictive emotions; and
49
Index f Lamas
o
Index o f Texts
Kun bzang zhal gdamsp. 86 (original text)
Klu 'bump. 72
bKa' hingp. 114
Gab pap. 80, 90, 95
'Grel bap. 90
rGyudp. 96
Cog bzhagp. 97
sNyan rgyudp. 93
51
The following. texts are quoted on pp. 115-116, but the passage in
which they are mentioned is only to be found in the A khrid text
from sTod Tre-pa-dgon, being absent from the two other texts at
the disposal of the editors:
Khod spwzgs kyi sgrub skor 'khrul pa rtsnd gcod p. 116
mOo sgyu mn gtmz 'bebs p. 116
'Bump. 116
gSns mkhnr tho tho rdzogs dgu rim p. 116
gSns mkhar ye rdzogs mchog go Yg1JUd p. 115
Yo11gs rdzogs p. 115
APPENDIX III
Man ngag khrid kyi rim pa lag len thun mtshams dang bcas pa
(p. 64-117 in A-TRI THUN-TSHAM CHO-NA DAN CHA-LAK
CHE SHUK-SO)
I. sngon 'gro (rgyud ma smin pa smin par byed pa sngon
'gro'i gdams pa)p. 65-78 (origin al text)
\
1. zhen pa bzlog pa'i thabs su mi rtag pa sgom pa p. 65-67
·
(session 1)
2. sems bskyed cing skyabs su 'gro bap. 67-71 (session 2)
Preface
1. "Bonpo Studie�. The A Khrid System of Meditation", Knilash.
A Journal of Himalayan Studies, vol.l, no.1 (Kathmandu 1973),
pp. 19-50; no.4, pp. 248-332. •
general, see Tucci 1948 p. 727, and 1970 pp. 52-53; Neumaier
1969,_ and Kvaeme 1974 pp. 18-40.
8. Texts are numbered according to Kvaeme 1974.
9. Concerning sNang-bzher lod-po, see Snellgrove/Richardson
1968 pp. 103-4 and Karmay 1972 pp. 97-99.
10. Chandra, Lokesh, (ed), History and Doctrine ofBon-po Ni�?panna
yoga, Satapitaka Series vol. 73, reproducing a xyl. from the
monastery of Sman-ri in Tibet; and Bonpo Monastic Founda
tion, Dolanji, H.P., 1974, reproducing a ms. from Dolpo. For
further references, see l<vaerne 1974 pp. 109-11. The collection
of biographies is entitled rDzogs pa chen po Zhang zhung snyan
rgyud kyi brgyud pa'i bla ma'i rnam thar (Chandra 1968 pp. 1-
130).
11. Neumaier 1970 p. 133 states that the Bonpos follow the
Nyingmapas in basing their rDzogs-chen doctrines on the
writings of Klong-chen rab-'byams-pa (1308-1364), but does
not give any source for this statement which is clearly errone
ous, the Bonpo rDzogs-chen being founded on texts which are,
beyond all doubt, considerably older, and which in some cases
(as the one discussed in this book) may be dated with a high
degree of certainty.
12. Three versions of his biography are available: 1) rTogs ldan
nyams brgyud kyi rnam thar rin chen phring (sic) ba, published
Delhi 1967 (see Kvaerne 1973 pp. 19-22), pp. 8-14, translated
Kvaerne 1973 pp. 29-36; 2) Man ngag rin po che akhrid kyi bla rna
brgyud pa'i rnam thar pad rna dkar po'i phreng ba, composed by
Shar-rdza bKra-shis rgyal-mtshan (1859-1935), concerning
whom see Kvaerne 1973, xyl. 45 fols., preserved in the Ecole
Franyaise d'Extreme-Orient (EFEOT. 0306), fol. 2a3-4b2 (a ver
sified version of the preceding); 3) Dam pa ri khrod pa'i rnam
thar, written by an otherwise unknown 'Dul-seng, ms. 10 fols.,
reproduced pp. 326-344 in Tenzin Namdak (ed.), Sources for a
History of Bon, Dolanji 1972.
13. dGe-sbyor is an important term, having a wide field of appli
cation, meaning something like "success in meditation." Stein
1972 p. 430 translates it "(la veritable) vertu en meditation."
14. His biography is found in rTogs ldan nyams brgyud. . pp. 14-19,
.
translated Kvaerne 1973 pp. 36-41, and in Man ngag rin po che ...
fol. 4b2-6b3 (see n. 12).
15. His biography is found in rTogs ldan nyams brgyud... pp. 39-42,
translated Kvaerne 1973 pp. 41-44, and in Matz ngag rin po che...
60
25. mTshan bcas, 'that which has attributes,' is, presumably, every
thing which can be perceived or become the object of concep
tions. In this text, however, it seems to refer more specifically
to the dmigs rten, 'visualization-support' which is the initial
object of meditation. It is contrasted to mtshan med, 'that which
is without attributes/ i.e. the Void, Unconditioned, which is
the object and foundation of subsequent meditation. A better
translation of mtshan med would perhaps be 'that which tran
scends attributes', cf. Ishihama 1989: 1602: nimitta-ni�sara7Jam
animittam-mtshan ma las 'byin pa ni mtshan ma med pa'o.
26. To find a satisfactory translation of mnyam pa bzhag pa is not
easy. 'Equipoise' has also been employed by Lessing and
Wayman in mKhas grub rje's Fundamentals of the Buddhist
Tantras (The Hague 1968).
27. 'Surrounding' is, strictly speaking, too imprecise a translation
of tho skor which actually means 'the area surrounding the
mtshams tho'; the mtshams tho is a small wooden post placed
near the opening of the mtshams and indicating that it is
occupied; it is decorated with wooden painted boards show
ing the four lokapiilas and surmounted by a juniper twig.
28. ITa stangs- dr�ti, 'gaze'; dealt with in detail and thus translated
by Snellgrove 1959: vol I, pp. 84, 85. Note however that in our
text Ita stangs has no thaumaturgical connotations, being sim
ply the correct way of holding the eyes in order to obtain the
desired degree of spiritual concentration.
29. It is not clear to me in what way the subject-matter of c) has any
connection with a 'vow' (dam tshig). Cf. section 6 where a 'vow'
is likewise given as the heading of the last of four subdivisions.
30. Gan bub, opposite. of gan rkyal, "lying on the back"; cf. kha bub
"inverted, tilted" Oaschke p. 393).
31. The precise meaning of gnad du 'gro is not clear to me; perhaps
it is more of a technical term than is suggested by the tentative
translation 'concentrate intensely'. Cf. p. 91 where it occurs in
a very similar passage: Ius gnad ni gong ltar cha lugs lnga !dan du
bca' la khrims kyis bsgrim ste/ gnad du 'gro bar bya/. Cf. also the
expressions gnad du zin (p. 8n gnad du 'chun (p. 79), and gnad
du bsnun (p. 87, 95) which all seem to mean 'concentrate'.
32. I do not understand khrom bu.
33. This spelling does not seem to be a mere scribe's error for
dGongs mdzod as it recurs on p. 86. Likewise the foreword to
62
cf. however tol skycs sllcs-mthnr phyin pnr shes pn (Ch. gr. p.
335), tol bn-gtol bn' nm ngcs pn ln'nng (id). Cf. gtol mcd 'not
known, dubious' Gaschke: p. 210).
58. Don-this term is difficult to translate; its exact meaning in this
context is not clear to me. Snellgrove translates don in the
expression dpc don rtngs by 'substance' (Snellgrove 1967: p.
251,1.3). In the expression bin med theg pn clzell po'i doll (id. p.
250 1.27 et seq.) he likewise translates as "the substance of the
great Supreme Vehicle", cf. n. 43.
59. The syntactic function of gnns pa and bde bn seems uncertain.
60. The translation of this sentence is tentative. tslzmzg stang is
Zhang-zhung for "fire". Cf. the various techniques of produc
ing the 'internal heat' (gtum mo). For gllnd bdun in connection
with the body, see Das, p. 748.
61. A 'psychic body' in which the three principal veins all reach
the top of the head has, as far as I know, not been attested
elsew.bere. Normally only the central channel reaches the top
of the head, the other two each ending in a nostril.
62. Cf. p. 112: scms mng 'bywzg gi gShen lha/ sku gsum rdzogs pa'i
Smzgs rgyas rmzg 'bywzg Rig pn'i rgyal po ye shes gnas lugs doll gyi
Smzgs rgyns de ... and Snellgrove 1967: p. 2281.13: thog mar gzhi
yi g11ns tshul ni/ ....'khor 'das mn srid g01zg rol du/ thog mar Rig pa'i
rgynl po s11ga I
63. Li shig 'wind' (Zhang-zhung) cf. Zhang zhwzg Tibetan Dictio
Hary, edited by Eric Haarh (The Zhang-zhwzg Language, Acta
Jutlandica XL, vol. 1), which lists li and leas rlung (p. 40-41).
64. The Zhang-zhung term for 'moon', zla ri, is employed; the
'lunar fashion' means gradually increasing' and decreasing,
like the waxing and the waning of the moon.
65. I am not certain of the adverb(?) dus kyis.
66. The 'wind' should circulate continuously and rhythmically; if
it is lost control of so that there is an interruption, it is said that
'the horse escapes', cf. the poem in which Milarepa likens his
mind (sems) to a horse: zur gsum snying gi bdu rtse na/ sems kyi rta
pho rlu11g ltar phyo/ (Mi la ras pa'i rnam mthar, ed. de Jong, The
Hague 1959, p. 140, 1.24-25).
67. There appears to be an abrupt syntactical break in the text at
this point.
68. The point of these two comparisons is, accordi.ng to ST, that the
sensation of the arising of spontaneous wisdom cannot be
65
74. 'Khrul 'khor (Skt. yantra) means 'yogic posture', of which there
are 35 in the A Khrid system (and 45 in the sNyan rgyud system).
They are said to be described in a work entitled A khrid 'khrul
'khor. In the present subtitle, 'khrul 'khor would not seem to
mean 'yogic posture', but rather something like 'yogic device',
'spiritual exercise'.
75. 'Dres rna is a noun, 'intermixing, accompanying'.
76. I am not certain whether Bya cha dge spyod is the name of a
person or the technical term for a particular samiidhi.
77. These are the 'pure' actions.
66
78. Theg chen does not in this connection signify Mahayana in the
sense of a historical movement. This also applies to the expres-
·
Padmasambhava in rGyal po'i bka'i thang yig, ch. 10. fol. 30a, 5
et seq., translated by H. Hoffman in The Religions of Tibet,
London 1961.
89. Li-shu, i.e. sNya-chen Li-shu stag-ring, seems to be an impor
tant figure in the history of the Bonpos. According to NT 30 he
was born in 1691 B.C., i.e. he comes in the same class of semi
legendary siddhas as Dran-pa nam-mkha', Tshe-dbang rig
'dzin, and Padma mthong-grol, for whom similar dates of
birth are given but who all seem to have been active around the
eighth century A.D.
NT 49: "In the Earth-Monkey Year, lord sNya chen Li shu
went to Tibet from rTags gzigs, i.e Inner Zhang zhung, by
means of his skill in magic, bringing 10,000 Bon texts (552
B.C.)" NT 55: "In the Earth-Ox Year....a demon having entered
the heart of the king...the sun of the Doctine was made to
set.....having hid the Five Secret Treasures and the 1,700 sub
sidiary Treasures.....Li shu.....went to the Heavenly Sphere
(749 A.D.)."
90. A short biography of Zhang-zhung Sad-ne-ga'u is found in
Chandra 1968: fol. 16.5-17.1.
BIBLIOGRAPHY
Works in Tibetan
Gangs can bod kyi brda skad ming gzhi gsal bar stan pa'i bstan bcos (1966)
rGyab skyor I "Ngo sprod rin chen gsal 'debs rgyab skyor gyi gdams
pa," A-tri thun-tsham cha-na dan cha-lak che shuk-so, The Tibetan
Bonpo Foundation, Delhi 1967,pp.117-184.
"rGyal rab bon gyi 'byung gnas," Three Sources for a History of Bon,
published by Khedup Gyatsho, Tibetan Bonpo Monastic Centre,
Dholanji, Via Solan, (H.P.) India 1974,pp.l-196.
"rTogs ldan nyams brgyud kyi mam thar rin chen phreng ba," A-tri
71
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