Professional Documents
Culture Documents
INTERNATIONAL
BÖNPO
TRANSLATION
COMMITTEE
Khyung-mkhar
NIBTC #10:BQS # 05 Å\ 2004 27/02/10 11:45 Page2
Editorial
i everybody! And thanks to all
7. Zhitro dark retreat style, and
8. Special secret dark retreat style.
Dark retreats nos. 5-8 are of the level of the
H
Me-ngakdé (man ngag sde) instructions level
those who sent nice words of sup-
but represent particular aspects, to distin-
ports and encouragements for
guish them from the “usual” or standard
continuing the Newsletter! Some people
kind of dark retreat in this category.
have asked that we turn it into a bi-month-
1. In the first case, and to my knowled-
ly but I’m afraid this would be too much
ge you find dark retreat in only one Tantra,
work to produce on such a basis. I do my
the Buddhist Kalacakratantra. The instruc-
best to keep it monthly but even this is not
tions given for the practice are not very
always possible unfortunately. Thus, this
detailed but generally they consist in sit-
new issue which was scheduled for early
ting in the Vairocana position and gazing
February is actually distributed at the end
upwards. This is said to give rise to visions
of the month, since I could not find enough
of empty forms (stong gzugs), although
time to prepare it for the layout in the past
these must be a little different from the
weeks. But the good point in being late is
standard Thögel visions since the descrip-
that we welcome Kurt (Keutzer) in some
tion given of these empty forms actually
answers to questions formulated by
correspond to the visionary manifestations
Tommi from Finland. Thank you guys! We
associated with the dissolution of the
also hope that our dearest friend Geshe
winds of the elements (‘byung ba). This type
Chaphur Lhundrup who is now studying
of manifestation can even occur at a level of
in Los Angeles will soon take part in the
Zhiné practice.
answers given in this Newsletter! JLA
2. The Treckhö dark retreat style is the
kind of retreat that occurs in the Chaktri ins-
tructions compiled by Dru Gyelwa Yung-
Questions from the readers drung (1242-1290). I haven’t seen anything
similar in the Buddhist tradition. This dark
Q #034 — You once wrote to me explai- retreat usually last 7 days and does not rely
ning about the various kinds of dark on any specific instructions (except from a
retreats. Could you elaborate a little bit on breathing exercise given orally by the mas-
this subject? I’m sure some readers might ter). It is mainly aimed at stabilizing the
be interested. And thanks for the News- experience of the natural state and intensi-
letter! I wait for it eagerly every month! fying the experience without artifices.
Asked by F.K. 3. The dark retreats performed in the
Longdé (Klong sde) series of teachings (the-
Hi Frank! Thanks for your question and refore only in the Buddhist tradition since,
glad to see you back here! I feel a bit unea- according to Yongdzin Rinpoche, there is
sy to elaborate on the actual practices that no Longdé stricto sensu in our lineage) use a
are done in the dark but I guess it is not a small hole in a whole (eastern direction) so
problem to just explain the various kinds of that a single ray of light enters the cell and
dark retreats (mun mtshams) which exists. I is reflected on a mirror or, if one does not
would list them as follows : have any mirror, on small basin filled with
water. The practitioner contemplates the
1. Tantric dark retreat style, reflections of the ray of light appearing on
2. Trekchö dark retreat style, the surface of the mirror (or the water). In
3. Longdé dark retreat style, the way I was taught these instructions, the
4. Usual Me-ngakdé dark retreat style, practice also comes with the use of special
5. Semdzin dark retreat style, Chülen pills, a special diet, etc. It is a very
6. Tsalung dark retreat style,
NIBTC #10:BQS # 05 Å\ 2004 27/02/10 11:45 Page3
potent practice, despite the relatively few has become some kind of trademark of this
yogic key-points that are involved. lineage.
4. The standard or usual Me-ngakdé dark 8. The “special” dark retreat style is
retreat style is based on two consecutive usually called Tratri (khra khrid), literally
yogas: first comes the Pressure of the Ocean “variegated guidance” or “variegated ins-
(rgya mtsho ar la gtad pa) consisting in pres- tructions”. It is a kind of dark retreat which
sing in the eyes and then releasing the pres- combines the devices of a dark retreat (with
sure in order to contemplate the visionary a square cell, etc.) and the principles of
appearances that spontaneously occur at Thögel sun gazing. It thus involves pier-
that time. Then, second, comes the Entran- cing tiny holes of specific forms and size on
ce into the glow of the Ocean (rgya mtsho the walls of the cell (one hole on each wall)
dwangs su zhugs pa) in which one does not and gazing at the rays of light entering insi-
need to press the eyes anymore since the de the cell through these holes. One hole is
visions arise by themselves without effort. open at a time, the other being covered
The duration of such practices varies accor- until the sun shines on the corresponding
ding to cycles, individuals, etc., but is wall (of course, the hole on the northern
usually of 49+ days. direction never sees the light of the sun; it
5. The fifth kind of dark retreat is the is closed with some yak hair and is used for
one that one finds in the Yangti lineage of aeration). This practice exists in the
Dungtso Repa (as well as in the Longsel Buddhist and the New Bön tradition but
Nyingpo tradition of Kathog). It is based not in the Yungdrung Bön lineage. It is des-
on Semdzin (sems ‘dzin), namely short cribed by some masters (such as the 1st
essential visualizations which enable one to Kündröl Rinpoche) as the “real” Thögel
focus one’s mind and prevent it from dis- practice combining dark retreat and sun
traction. The visualizations are very speci- gazing and is regarded as the swiftest
fic, involving visualizing “Eyes” (spyan) in means to progress on the path of Clear-
the brain, the heart, etc., sometimes connec- Light.
ted by rays of lights, etc. It’s not the place to
enter the actual details of this yoga but it is
one of the most powerful practices that Q #035 — What is the difference between
exist in the Nyingma tradition and an the Rainbow body, and the Immaculate
incredibly effective means for letting the Light Body (zag med 'od sku) ?
visions of the natural state arise by them- Asked by Nicolas S.
selves.
6. The sixth style is that of the Tsalung Dear Nicolas, thanks for the regularity and
(rtsa rlung) kind of practice, involving pertinence of your questions, always
channels (rtsa) and winds (rlung), together appreciated. As you may have found out in
with specific visualizations. This is the kind the meantime, there is no actual difference
of instructions one can find in the Seven between the Rainbow Body and the
Cycles of Clear-Light (‘Od gsal bdun skor) Immaculate Light Body. The cover the
from the Zhangzhung Nyengyü cycle of tea- same “phenomena” of reaching the Fruit
chings. This system does not exist in the and manifesting signs of realizations
Nyingma tradition. through the dissolution of the physical
7. The Zhitro type of dark retreat comes aggregates into light, the dissolution of
from the Yangtse Longchen of the Bönpo tra- speech into mantric echoes, and the disso-
dition and, as it names indicates, involves lution of the mind into the unborn
the visualization of the peaceful (zhi ba) and Absolute Body (skye med bon sku). You will
wrathful (khro bo) deities. This system has find the mention of the Immaculate Light
been elaborated in a particular form by Body in fewer sources than the Rainbow
Shardza Rinpoche in his Natural Arising of Body (mostly in biographies). For instance,
the Three Bodies (sKu gsum rang shar) and there are no references to the Immaculate
NIBTC #10:BQS # 05 Å\ 2004 27/02/10 11:45 Page4
Light Body in the Treasury of Space and producing at the same time various kinds
Awareness (dByings rig mdzod) by Shardza of multicolored rays.
Rinpoche, only to the Rainbow Body and Now, instead of grouping them by four,
more precisely to the Great Transfer of the if we go through each stage individually,
Rainbow Body (‘ja’ lus ‘pho ba chen po). The the explanation in the context of Thögel
occurrence of the Immaculate Light Body practice is as follows :
appears in the Biographies of the A Khrid 1. The individual who has received the
Lineage which was redacted by Shardza direct introduction to the real meaning or
Rinpoche himself. I don’t know why he principle of Space and Awareness (dbyings
does not use the expression Rainbow Body rig gi don) sees the actual truth or reality of
instead of that of the Immaculate Light his natural state and consequently gene-
Body but it is maybe because the latter is a rates a spontaneous joy: this is the first sta-
more literate reference. ge, known as Supreme Joy.
2. During the second stage, known as
the Immaculate Stage, the practitioner reco-
Q #036 — The texts often talk about the gnizes that the visions which naturally
ten stages of Buddhahood. But in Les arise during the practice of Thögel are the
Instructions sur le A Primordial, vol. I, p. expression of his own Essence.
75, it is stated that in Dzogchen, there are 3. Then, as he contemplates the ever-
sixteen stages. What are those 16 stages, increasing visions of lights, he reaches the
and what are their main characteristics ? third stage, known as the Light Spreading
Are all of them steps of Thögel practice ? Stage.
Asked by Nicolas S. 4. After becoming familiar with this
visionary increasing, the visions start to
There are few, but varying, explanations spread into fivefold lights which corres-
regarding the sixteen stages of Dzogchen in ponds to the fourth stage, known as the
Bön texts. According to the Commentary on Blazing Luminous Stage.
the Gradation of Vehicles (Theg ‘grel) to which 5. With even more familiarization with
Shardza Rinpoche refers in some of his the practice, all obscurations are being
works, these sixteen stages can be explai- purified and one contemplates one’s Pri-
ned according to the Four Visions (snang ba mordial Wisdom. This corresponds to stage
bzhi) of Thögel. In a general way, you can five, known as the Stage of Complete Puri-
divide each of the Four Visions of Thögel fication.
into four stages (thus totalizing 16 stages) 6. Then, some visions of Body are emer-
comprising : 1. the appearance (snang ba) or ging from these lights and this forms the
display (mched pa) of the vision itself, 2. its sixth Stage, the Manifest Stage. [In this
complete display (nye bar mched pa), 3. its case, it means that it is the stage during
obtainment (thob pa), and 4. its complete which Bodies become manifest from a
obtainment (nyer bar thob pa). visionary perspective. The meaning is
For example, if we take the second slightly different when the stages are
Vision of Thögel, its appearance or display explained according to the Sutra tradition.]
corresponds to the visions of lights (‘od); its 7. At that time, remaining perfectly im-
complete display corresponds to the mutable constitutes the seventh stage,
visions of Luminous Discs (thig le); its ob- known as The Immutable Stage.
tainment corresponds to the fact that 8. Then, one entirely perfects the dyna-
visions (of Thigles, etc.) now radiates in mism of Sublime Knowledge (shes rab kyi
fivefold colors (before that visions were rtsal) and one thus reaches the eighth stage,
transparent or of a single color); and its full known as Excellent Intelligence.
or complete obtainment corresponds to the 9. After this, having clearly recognized
stage in which the visions are vibrating the visions of Wisdom as one’s own
(‘gul ba) and pulsating (‘phrigs pa), while visions, these same visions arise abundant-
NIBTC #10:BQS # 05 Å\ 2004 27/02/10 11:45 Page5
tongue is actually cut. These later evolu- Emptiness is a quality of the self and phe-
tions of the practice do not seem to have nomena. Suchness or Thatness (de bzhin
made their way into Bon/Buddhism. nyid) is the reality of the natural state. They
Answer by Kurt Keutzer are thus different. The essential characteris-
tic of Emptiness means that things and our
own self are conditioned because they
Q #040 — Some Indian yogis have also change constantly and this contradicts the
mentioned about a nurturing drops drip- very nature of Suchness which does not
ping onto tongue from the nasal cavity change from one state to the other. For
during khechari mudra. a) Does this phe- example, non-virtues are conditioned and
nomenon have any equivalent in the chu- therefore empty, but they do not pertain to
len tradition? b)And are the breathing Suchness because they are conditioned,
techniques of chulen similar to those of subject to changes, etc.
tummo? I understand well, that all the One can say that conditioned phenome-
details of these practices can not be des- na are empty but they do not pertain to
cribed here. Suchness, precisely because they are empty
Asked by Tommi Tolmunen and constantly changing. But, Suchness is
empty itself in the sense of empty of self or
a) The alchemical practices of rasayana or inherent existence, even though it is
bcud len have Indian, Chinese, Tibetan, as uncompounded. It is clearly stated in
well as Persian and Arabic lineages. numerous scriptures that Suchness is the
Wherever these practices are found there same as the state of Buddhahood.
appear to be two very different approaches: Therefore, it is empty, that is sure, but not
In one approach the focus is strictly on the in the sense of being conditioned and based
preparation of physical substances that on the twelve interdependent links. It is
grant longevity or immortality. Mike simply empty of inherent existence, being
Walter's dissertation entitled The Role of uncompounded and totally buddha-ized.
Alchemy and Medicine in Indo-Tibetan Its emptiness is self-discerning itself (rang
Tantrism may still be our best source here. gis rang rig pa).
In the alternative approach these nurturing
substances are principally produced by The Newsletter of the International Bönpo Translation
Committee # 10 — February 2010.
internal practices. Indeed, one key substan-
ce internally produced or mobilized here is First edition, February 2010.
precisely the nectar that descends from the Published by the Khyung-mkhar Association, 14 rue de la
Verderie, 91720 Courdimanche-sur-Essonne, France.
crown of the head. Contact :
b) Generally, the answer is "yes." For khyungmkhar@yahoo.fr
Director of the IBTC :
example, in Shardza's text on bcud len from Jean-Luc Achard (jeanluc.achard@sfr.fr)
the Self-Arising Three Enlightened Bodies, in Editorial Board of the IBTC:
Marianne Ginalski, Kurt Keutzer, Windsor Viney, Gerd
the section entitled actual practices the nine Manusch.
round breathing is practiced "similar to the The entire contents of this issue is copyright © IBTC, February
time of practicing tummo." However, there 2010.
Copyright © Khyung-mkhar, February 2010.
are also a variety of practices of breath and No part of this issue may be reproduced, in any way and by
imagination that are specialized to the any means (photocopies, scanning for computer storage, etc.)
without the prior written consent of the Khyung-mkhar asso-
practice of bcud len. ciation.
Answers by Kurt Keutzer. All issues of the Newsletter of the International Bönpo
Translation Committee are free and should not be charged,
except for non-compulsory donations.
Q #041 — What are the differences, if any,
between Emptiness and Suchness (de Khyung-mkhar — IBTC
14 rue de la Verderie
bzhin nyid)? 91720 Courdimanche-sur-Essonne, France.
Asked by Greg. email : khyungmkhar@yahoo.fr
NIBTC #10:BQS # 05 Å\ 2004 27/02/10 11:45 Page8
Khyung-mkhar
14 rue de la Verderie
91720 Courdimanche-sur-Essonne
France
khyungmkhar@yahoo.fr