Practice of rDzogs-chen in the Z^an-z^un Tradition, Part 1, Capp. 6-7



Explanation of the Conduct = sPyod-khrid

149 to 176

p. 151 I.A. non-praemeditation

"In the vast expanse of the total Clear Light, which is both empty and clear, from the state of the naked clear luminosity of the primal cognitions of self-awareness, one should engage in all actions forcefully". "Within the vast expanse of the total Clear Light, which is empty and aware, from the state of the naked luminous clarity of self-originated awareness, one engages in activities continuously ... and without deliberate premeditation."

p. 152 I.A. from each, according to abilities

the individual of __ capacity

proceedeth __


"according to one's view"


"according to one's meditation"


"with mindfulness"

p. 154 I.B. awareness-energy

"According to the sGron-ma, "Due to the gnosis or primal awareness, which is self-awareness, the six energies having arisen ..., their activities ... arise to oneself as the [Nirman.a-kaya].""

pp. 154-5 I.C. vanquish memories, according to one's abilities

p. 154

"Within the mind-stream of a single individual (gang-zag gi rgyud la) ... there are the movements of ... masses of thoughts (rtog tshogs) ..., therefore, sudden memories ... are produced ... .

individual of __ capacity

mode of accomplishment in vanquishment [of the sudden memories]

p. 154-5


[p. 155] "directly from his view, he vanquishes them like snowflakes falling on a lake."

p. 155


"(the antidotes) swell up to vanquish them like (the frost melting when) being struck by the light of the sun (in the early morning)."


"taking hold of mindfulness (dran >dzig), ... he practices non-action in the face of the [kles`a-s] ... . At the same time, he looks directly into the essence of these masses of thoughts".

"According to the gZer-bu. "Self-originated primal awarenss is the Base ... . ... Rather, the (proper) method is to relax them [the kles`a-s] into their own original condition. The Path is liberating them into the vast expanse of space, whereupon the Fruit becomes manifest as non-dual understanding.""

pp. 156-7 I.D.2 "heroic" conduct "with antidotes"

p. 156

"everything ... now comes to have the same even taste (ro-snyoms), and one's conduct is without accepting or rejecting anything. ... One does not accept or reject anything. ... Because one's conduct is thus ..., it is like loose stones wildly rolling down (the mountain side). ...

p. 157

Because one's conduct is like that of the peacock (who can eat and ingest poison without harm to itself), one carries on along the path, even in the case of evil conditions. ... Even the five poisons are transformed into medicines. Because one's conduct is ... heroic ... heavily burdened with antidotes {against the 5 poisons} ..., one integrates everything".

"According to the Drang don, "At the time of benefit by way of appearances, everything arises as friends (who are helpers).""

p. 157 I.D.3 "Conduct that is Completely Victorious"

"in terms of one's conduct, diversity will come to have only a single taste (ro gcig) ... . ... In that state, everything has an equal even taste (ro-snyoms). Because one understands that, everything becomes an illusory ... appearance (cho->phrul). Consequently, the agent or doer of the action, and the action that is done are transcended ... . This represents that conduct ... without any partialities what so ever (phyogs-med rnam-par rgyal-ba>i spyod-pa)."

"According to the Lung drug, "When one understands the "self" as the state of the Sugata itself, all of them (whatever actions one does) become the conduct of the Sugata. This cannot be measured by any measurement.""

p. 158 II. "Forceful Purification during the Dying Process"

"according to the sGron-ma ..., "At the time of dying, one will encounter the Boundary between happiness and sorrow. ...""

"And according to the gZer-bu, "At the time when the body and mind finally separate, (one finds oneself) at the Boundary between these two, happiness and sorrow ... .""

pp. 158-9 II.A. dying into the vast expanse, according to one's capacities

p. 158

"With regard to the first (... process of dying), ... At that time, the individual of superior capacity (dbang-po rab) is perfect ... in his singular knowledge ... (shes-bya cig rdzogs) and due to the vast expanse of one's view, even things of bad repute will arise for one as one's friends and helpers (at the time of dying).

p. 159

For the individual of intermediate capacity (dbang-po >bring-po), there is no separation with regard to the state of the Essence ... . ...

And for the individual of an inferior capacity (dbang-po tha-ma) ..., one should practice the recollection of death (>chi-ba rjes su dran-pa bya). ... Then one should next practice the recollection of the Yidam or meditation deity. One should meditate on this Yidam ..., while performing the seva service and reciting aloud (the heart mantra of the Yidam). And one should not forget one's secret name (which one's [b]Lama has given one during initiation). Then one should practice the recollection of the Bardo."

pp. 161-2 II.B. three rainfalls of blood will praecede the expulsion of the Rig-pa at one's death

p. 161

"three rainfalls of blood will descend inside the heart. In terms of appearances (or visions), it will look like a rainfall of blood. ...

p. 162

At that time, [Dharma-kaya] will ... overflow the central channel for Rigpa ..., and it (Rigpa) will be expelled (out of the body) through the gateways of the Lamp (of the eyes)."

p. 162 II.C. "Transference of Consciousness"

"On the occasion when the outer breathing ceases ..., Rigpa will be like the rising of the sun in the (morning) sky devoid of clouds. With regard to that, one should expound aloud (to the dying person) these instructions ... .

"... in your heart center, your {intent} should visualize your own Nature of Mind as having the form of the white letter A, just about the size of the thumb ... . ...

{The white syllable "A" is to be visualized in Ajn~a cakra, according to the Kun.d.alini yoga.}

Then, because of ... the pure winds, by way of sounding HRIG! {[Skt.] /hri-ga/ 'shame-goer'} (the white letter A) will rise higher and higher and

through the process of doing this twenty-one times, it will rise to aperture of Brahma.

{With these 21 efforts to liberate the soul through the Brahma-randhra of the skull, cf. the "21 sticks" ("CVS") sacred to Zarabanda, the god of the kiyumba ('human skull'). Each of these 21 sticks hath its own name ("C21PG"), such as in the Cymry "Battle of the Trees", concerning which "Towards your death, ... think ... rods." ("II").}

{Through the process of slaughtering them 21 times, the Brahmin caste was overcome by Paras`u-Rama, beheader of his own mother.}

Moving up from below, it moves (to a point) a short distance (above the crown of the head) ... "".

"CVS" = "Congo con Viti Saura"

"C32PG" = "Carga de 21 Palos Grande"

"II" = "Irenicon Irenicism"!i=579873001&k=NZhMPcB

p. 163 II.C. little Man of the Mind; putting an end to Samsara for one's self

"Rigpa is the little Man of the Mind and memory (or mindfulness) is the horse of the functional mind upon which he is mounted. Unobstructed wind shakes it with its wings and

{cf. Bellero-phontes mounted upon his winged horse Pegasos, which was granted to him by Poseidon (GM 75.c), whose principal epithet is "the earth-shaker".}

{With such shaking, cf. the name 'Tremble, O! Barbarians' of Trasa-dasyu, who granted (RV 4:38:1) "the Stallion Dadhikravan" (RV 4:39:2), "the bird-like Dadhikravan" (RV 4:40:2).}

it traverses the pathway to enlightenment, which is the central channel.

It arrives at the secret gate of bliss at the crown of the head,

{cf. Bellero-phontes on Pegasos hovring over the head of the Khimaira (GM 75.c)}

whereupon the king who is Rigpa arises nakedly. ... Self-originated gnosis comes to see one's own face and one awakens from the darkness of ignorance and delusion."

"One dries up the great ocean of the Samsara of the six realms.

{"Bellerophon ... ran; and the waves retreated with him." (GM 75.d)}

One empties the the doorways of the Samsara of the four kinds of birth."

R.c Veda 4:38

R.c Veda 4:39

R.c Veda 4:40

p. 166 III.A. attainment of Buddhahood at death

[By means of >pho-ba,] "nets of the body, speech, and mind are rent asunder. ...

By way of condensing the two Lamps into one, thereby one will attain Buddhahood."

{Because these 2 "Lamps" are in the 2 eyen, this "condensing" is a unification of the 2 eyen, rendring the pair into a single eye. "If thine eye be single, thou shalt be full of light." (Euangelion according to Matthaios 6:22) ["full of light" = an enlightened Buddha]}

"According to the gNad-drug, "... [>pho-ba] represents the forceful method for attaining Buddhahood (sangs-rgyas btsan thabs), whereas karma and its consequences represent the great lie.""

Matthaios 6:22

p. 168 III.B.1 "Recognizing the Bardo"

"Furthermore, everything in the cardinal and the intermediate directions, including zenith and nadir, becomes ... made of rainbows ... . The inherent sounds of Rigpa (rig-pa>i rang sgra) resound in the manner of roaring thunder ... . ... The inherent rays of Rigpa (rig-pa>i rang zer), being like ... the finger tip of the ray of sunlight, arise everywhere".

"According to the gZer-bu ..., "As for the lights, the realms are also without center or boundaries, ... rainbows arising in the sky.

As for the sounds, they are immaterial and resound in the vast expanse of space.

As for the rays, they display".

pp. 170-1 III.C.1 astral travel in one's astral body after death

p. 170

"And as the vital winds arise ..., ... one is able to go unimpeded through the earth,

p. 171

stone, mountains, and rocks. Indeed, one can go anywhere by just thinking about it ... . Moreover, one can know one's previous lives and even one's future rebirths, and (one can see clairvoyantly) distant places that are high or low, things that are external or internal ... . As for one's body, it appears as one's previous self-manifestation (that is, the body which one had in one's immediately previous life)."

"Accordingly to the Phyi rgyud, "... Apparently possessing the fleshly form {though what one is in be actually an astral body} of one's past rebirth that had originated previously, all of one's senses are complete and intact and one can move about unimpeded (even through solid walls and objects). One possesses the power of karmic magical apparitions and one sees with pure divine eyes all of the deities in agreement with their Kulas or divine hierarchies. ... .""

pp. 172-3 III.C.2 "Cutting off the Experience of the Bardo of Rebirth"

p. 172

"The Mother and the Son having encountered each other, one will apprehend the rank of Buddhahood."

{The mother Auge encountred (GM 141.f) her son Telephos at the court of king Teuthras.}

p. 173

"This is similar to a pig digging

{"Teuthras, hunting on Mount Teuthras, once pursued a monstrous boar" (GM 141.h), whose bristles, "made, entirely from gold" (loc. cit.), may (as with the Norse mythic boar Gullin-bursti 'golden bristles' -- TM, cap. 10) suggest marking (acupuncting) "with a hundred golden, silver and copper needles" (Yajus Veda Vajasaneyi Samhita 23 -- "HS") of the stallion for Dadhikra.}

along the road in the summer time".

{"Slow is your boar
treading the god-road
" (Hyndlu Ljo`d 5 -- "PEG").}

"According to the gZer-bu, "It is called the path of the thigleys that are not bent ([n]or crooked) ... .""

{This episode of Teuthras and the boar occurred in the temple of Orthosian ['Straight'] Artemis (GM 141.h).} {The straightness of the path of the punctiliform thig-le may also suggest that of the locus of points along meridians of acupuncture.}

TM = Grimm : Teutonic Mythology.

"HS" = “Horse Sacrifice”

"PEG" = "Poetic Edda Gri`mnisma`l"

p. 173 III.C.3a rending the 3 nets

"in the Bardo of the Base that abides, there will arise (spontaneously) ... a man that one has known intimately in the past.

{"When the old man spoke he recognised the voice as the one who spoke to him in the graveyard." ("VMD")}

Thereby one tears open (and rents {read : "rends"} asunder) the three nets (or veils) ... .

{"As they passed through the net, Diurán cut out a large piece of the mesh." ("VMD")}

This occurs just at the time of the separating of the body and the mind {soul}, where this individual is like

the emerging of the lion cub (from the jungle {crag-den not "jungle" -- lions never reside in jungles}) or

{"The cats began glowing like fire as they immediately set out in pursuit" ("VMD")}

the garud[.]a chick from the egg)."

{"the birds that lived on the island were the souls of his children." ("VMD")}

"VMD" = "Voyage of Ma`el Du`in"

pp. 173-4 III.C.3b seeing divine palaces in the sky

p. 173

"one's own body appears as a Body of Light one full fathom in extent,

without either front or back,

{"Shapes without shape, forms without form ... . Go towards them, and you see no front; Go after them, and you see no rear." (Tao-te C^in 14 -- TPW, p. 63)}

without either cardinal or

p. 174

intermediate directions, without above or below. In the sky of the ten directions, there will arise incalculable numbers of thigleys, pavilions, and celestial palaces. And ... in the middle where there arise these five-by-five pavilions,

there will arise five-by-five divine forms and they will appear (as visions) both as masses and arrayed in rows."

{cf. the 25 couples depicted in Codex Borgia Mexicanus, pp. 58-60}

PW = By Holmes H. Welch, Jr. : Taoism: The Parting of the Way. Beacon Pr, 1957.

p. 175 III.C.4 becoming redincarnate via a divine palace

"in terms of one's visions, one will ascend upward or seem to be climbing steps. One is carried along by rainbows, clouds, and sunbeams. Having arrived at an immeasurable celestial palace, the result is that one will go on to the fortunate realms of rebirth".



Explanation of the Fruit = dMar-khrid

177 to 194

p. 178 I.A. six examples illustrating the real meaning



illustrating __


mar-me ('butter lamp')

"primal awareness (and its primal cognitions)"


padma ('red waterlily')

"immaculate and primordial purity"


n~i-ma ('sun')

"spontaneous perfection"


me-lon ('mirror')

"inherent clarity is without obscurations"


s`el-sgon ("crystal ball")

"all-penetrating and naked"


nam-mkha> ('sky')

"equally encompasses everything"

p. 180 II.B. the three similes of direct introduction

(1) "the inherent lights of the rainbow",

(2) "the inherent rays that are the reflected images (in the mirror)",

(3) "the inherent sounds of the echoes"

p. 181 II.B.2 natures of the 3 Lamps



"Lamp of Existence"

"one presses against (the neck)"



"Lamp of the Sense Faculties"

"twisting the torso (gzhil)"



"Lam of Awareness"

"one fixates ... into the atmosphere"

pp. 182-3 II.B.3 inhaerent sounds

p. 182


"one shouts aloud ... in a deep ravine".

p. 183


"one suddenly makes the sounds of music by playing cymbals".


"one suppresses at the secret gate with the two immobilities."

"according to the sGron-ma, "At ... the coil of an ocean conch shell, there arises ... the sounds of the wind which are empty. ...""

pp. 184-5 III.A. "Buddhahood in its Own Form"

p. 184

"in the maroon-colored pavilion of cornelian, having projections of (white) crystal, which is the physical heart,

{"the still-beating heart of red crystal" (Brule Sioux -- AIM&L, p. 240).}

{"a large crystal. ... It is his heart" (Vietnamese -- "CH").}

there is an immeasurable celestial palace

{For that heart of the Uncegila "they built a special twenty-skin lodge" (Brule Sioux -- AIM&L, p. 241).}

{"in a palace by the Red River, there lived a great mandarin and his daughter, Mi Nuong. " ("CH")}

of light, which is clearly visible. ...

"when all eyes were on it, this heart screamed loudly and burst into a blinding ball of fire" (Brule Sioux -- AIM&L, p. 242) -- a variant involving the sun (GM&D, s.v. "Uncegila") : "young men and women to amuse the sun ...

{The crystal heart having become a cup,"Her eyes filled with tears. A single tear dropped into the cup. It was enough. The crystal melted away, releasing the spirit of Truong Chi.

sang" (Cherokee -- AIM&L, p. 154).}

Then Mi Nuong heard the song" ("CH").}

Moreover, there are six aspects pertaining to the chakras of the channels ..., together with ... (... the [nad.i-]s and the [upa-nad.i-]s), which are all complete. This constitutes the perfect wheel of letters."

p. 185

"In the hollow tube of the (kati) channel, the three energies are entwined ... . This is the perfect Buddhahood (rdzogs snangs-rgyas-pa)."

AIM&L = Richard Erdoes & Alfonso Ortiz : American Indian Myths and Legends. Pantheon Bks, NY, 1984.

GM&D = Carol Rose : Giants, Monsters, and Dragons : an Encyclopedia of Folklore, Legend, and Myth. 2000.

"CH" = "Crystal Heart"

p. 186 III.B.1 Tri-kaya

"when the corpse and awareness are still linked together (and connected), the Base as the [Tri-kaya] abides in its own form and that is the [Tri-kaya] of the Base."

p. 187 III.B.1a "The Base for the Arising of the Divine Forms"

"One's speech becomes melodious and its tone and pitch ... . One ... thereupon becomes visible (to sentient beings) as the [Nirman.a-kaya]. ... one's states of consciousness ... arise (spontaneously) as the hosts of deities that are outer, inner, and secret. ... Even without moving ..., emanations appear everywhere for the sake of benefiting living beings."

pp. 187-8 III.B.1b "The Manner of Their Arising"





Kun-snan Khyab-pa

gSal-ba Ran-byun

deity of __


body "that is unchanging"

his body-color

[p. 188] white


his direction



he holdeth

cakra ('wheel')

"golden scepter with the (double) swastikas"

his gesture



his consort

the space-goddess Nam-mkha>i lHa-mo

the earth-goddess Sa-yi lHa-mo

his vehicle



his power


primal awareness

his benefitted



p. 189 III.B.1b "The Manner of Their Arising"

from the __

arise __ in the inner aspect

8 aggregates of consciousness

8 Ye-gs`en brGyad (male Bodhi-sattva-s)

8 objects of consciousness

8 Ye-sans brGyad (female Bodhi-sattva-s)

5 poisons

5 "immaculate deities"

head, feet, eyen, tongue

4 flower maidens (Me-tog bZ`i)

6 "causes (for rebirth)"

6 >Dul-gs`en

4 seasons

4 Queens (rGyal-mo bZ`i)

(total of 45 S`antika deva-s (Z`i-ba>i lHa 'Peaceful deities'), "who bring about ... tranquillity")

p. 189 III.B.1b "The Manner of Their Arising"

"Elsewhere, in their outer aspect, there arise the one hundred and eight hosts of Paushtika-devas, or Prosperity Deities, who increase wealth and prosperity (rgyas-pa>i lha thsogs), ... and

in their secret aspect the eighty-six host[s] of Krodha-devas, or Wrathful Deities, both male and female (khro-bo khro-mo>i lha tshogs)."

p. 190 III.B.2 moks.a

"sentient beings arise and abide and liberate, and thereby infinite hundreds of thousands of gateways of [samadhi] will clearly illuminate the mind. The various different thoughts and memories occurring at the time of the cause merely arise into liberation."

p. 191 III.B.3a "Actuality of Compassion"

"compassion will be immeasurable like the sky and

equal everywhere like (the light of) the sun,

uninterrupted like the flow of the river, and

inexhaustible like the surface of the earth. ...

As for the "I" (the sense of individuality), it will be impartial toward everything".

pp. 191-2 III.B.3b "Method of Accomplishment"

p. 191

"One will accomplish the benefit of incredible numbers of individuals ... by way of ... exercising the path of skillful means (thabs lam dang gdul thabs), whereby one will guide living beings of ... diverse kinds."

p. 192

"As for the "I" or ego, having the nature of equanimity (nga ni snyoms-pa>i rang-bzhin) ..., one strives for and exerts oneself in actions ... at the time of the cause. Thereby, all the marks of suffering ..., together with all efforts, are brought into liberation."

p. 193 III.C.1 "Granting the Permission"

"one should teach (the [r]Dzog[s-]chen precepts) wholly and completely without keeping anything back, without concealing anything or keeping anything secret or reserved."

p. 193 III.C.2 "Issuing the Command"

"only to those who possess the karma should one give this manual of these intensely clear guiding explanations (dmar khrid lag-len), together with the written texts."

p. 194 "here there have been condensed the essential points, which are outer, inner, and secret, as well as exceedingly secret ..., distilling the nectar of the various instructions of the core of the profound meaning. This is the ultimate one among the oral instructions".


John Myrdhin Reynolds (translator, commentator, annotator) : The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet. Vajra Publ, Kathmandu, 2011.