Bonpo Dzogchen Teachings according to — LOPON TENZIN NAMDAK Transcribed and edited, together with Introduction and Notes, by John Myrdhin ReynoldsBonpo Dzogchen Teachings according to LOPON TENZIN NAMDAK = Dzogchen Teachings from the Retreats in Austria, England, Holland and America Vajra Publications Kathmandu, NepalVajra Publications Kathmandu, Nepal Distribution: Vajra Book Shop PO Box 21779 Kathmandu Nepal hetp://www.vajrabooks.com.np Tel/fax: 977-1-4220562 Transcribed and edited, together with Introduction and Notes, by John Myrdhin Reynolds © 2006 by John Myrdhin Reynolds. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photography, recording, or by any information storage or retrieval system or technologies now known or later devel- oped without permission in writing from the publisher. Photos © 2006 by Elisabeth Egonviebre ISBN 99946-720-5-3 Printed in Nepal Contents Preface to the First Edition Preface to the New Edition Introduction to Bon Bon and Buddhism in Tibet Tonpa Shenrab and Olmo Lung-ring The Causal Ways of Bon The Four Portals and the Treasury Yungdrung Bon Hidden Treasure Texts The Nine Ways of Bon Shenchen Luga and the Revival of Bon The Traditions of Bonpo Dzogchen 1. Introduction to the Practice of Dzogchen 2. The Attaining of Buddhahood according to Sutra, Tantra and Dzogchen The Hinayana View The Mahayana View The Tantra View The Dzogchen View 3. Four Essential Points for Understanding Dzogchen xiii Powe 14 5) 20 22 25 37 37 38 40 41 49vi~ 4. Contents The View of Shunyata found in Madhyamaka, Chittamatra and Dzogchen The View of the Sutra System The View of Madhyamaka Madhyamaka and Dzogchen on the Two Truths The View of Chittamatra Chittamatra and Dzogchen The Views of Tantra, Mahamudra and Dzogchen ‘The View of Tantra Mahamudra and Dzogchen The View of Dzogchen Dzogchen as the Highest Teaching, The Base Commitment to the Dzogchen View ‘The Dzogchen View First Contradiction — Chittamatra Second Contradiction ~ Madhyamaka Third Contradiction — the Lower Tantra Fourth Contradiction ~ the Higher Tantra Inseparability The Practice of Dzogchen View Meditation Action Fruit Conclusion Rushans: The Preliminary Practices of Dzogchen Rushan Exercises Impermanence of Life Karmic Causes and Consciousness S7 58 66 73 82 89 89 99 107 109 111 112 114 11s 117 119 120 123 123 135 149 153 155 157 157 158 Methods of Purification The Outer Rushans The Inner Rushans The Secret Rushans Recognizing the Nature of Mind Meditation Continuing in the View How to Practice Meditation Disturbances to Meditation Signs of Right Meditation 9. Introduction to Thekchod and Thodgal The Natural State The Three Series of Dzogchen Teachings Thekchod and Thodgal ‘Thodgal Visions Development of Visions The Four Lamps ‘The Rainbow Body Appendix ‘The Biography of Lopon Tenzin Namdak ‘The Curriculum of Studies at Triten Norbutse Monastery Notes Selected Bibliography Contents ~ vii 165 166 170 172 173 le 182 183 185 187 189 189 190 193 194 199 201 203 209 209 224 231 265Preface to the First Edition During 1991, the Bonpo Dzogchen master, Lopon Tenzin Namdak, visited the West twice, coming first to Europe and later to America, where he taught a number of meditation retreats and gave a series of public talks on Bon and Dzogchen. In March and April, Lopon Rinpoche taught a meditation retreat focusing on the practice of Dzogchen at Bischofshofen, south of Salzburg in the Austrian Alps, and several weeks later he gave a series of talks on Dzogchen at the Drigung Kagyu Centre in Vienna. After that he went to Italy where he taught two retreats in Rome, and also briefly visited Merigar in Tuscany, the retreat center of Namkhai Norbu Rinpoche. Coming to England next, the Lopon taught a ten-day Dzogchen retreat in Devon in the west of England, at a locale near Totnes, and after that he gave several talks in London. Proceeding later to Amsterdam, he taught a five-day retreat on Dzogchen in the city at the beginning of June. With the exception of the Italian visit, I was present on all of these occasions and served as a facilitator and sometime translator for the teachings. Then in October, Lopon Rinpoche visited New York city at the invitation of H.H. the Dalai Lama and Tibet House, to par- ticipate in the Kalachakra Initiation and in other activities con- nected with the Year of Tibet. In particular, the Lopon was the first speaker in the afternoon series called “Nature of the Mind Teachings.” During the Devon retreat, the Lopon had prepared a brief paper on the Bonpo teachings for presentation in this series in New York. I translated this into English as “The Condensed Meaning of an Explanation of the Teachings of Yungdrung Bon” and this has been published elsewhere. [1] During his time inx ~ Preface to the First Edition New York city, the Lopon gave three further talks, at which I was again the facilitator as I had been in Europe. Towards the end of the month, at the invitation of the Dzogchen Community of Conway, known as Tsegyalar, the Lopon gave a weekend seminar at Amherst College in western Massachusetts. In November, I met up with the Lopon in San Francisco where, again at the invitation of the Dzogchen Community, he gave a two-day seminar on Guru Yoga practice. After that he went to Coos Bay, Oregon, where for eight days he held a retreat on the Dzogchen teachings. On these occasions also I served as facilitator and translator and made detailed notes on the teachings. These notes again served as the basis of the transcripts found herein of the Lopon’s teachings in America. Although the Lopon spoke in English, on many occasions he asked me to translate technical terms and help clarify various other technical points. All of this I recorded in my notes. In order to further clarify matters, he requested that after each portion of the teaching I repeat from my notes what he had said. So the transcripts found here result from our collaboration together. Nevertheless, I alone must take respon: ility for any errors that might be found. I have done some editing of the tran- scripts, adding any additional clarifications required as well as any sentences needed to link the various paragraphs or topics. But generally, I have left the language in the style of the Lopon’s oral presentation and have not rendered the text into a literary presen- tation since the present collection of teachings is not envisioned as a commercial publication, but as an aid for practitioners of Dzogchen. I have included only transcripts directly related to the Lo- pon’s teachings on Dzogchen, and to where the views of Sutra and Tantra are contrasted with that of Dzogchen. The Lopon’s teachings on Guru Yoga, the Rite of the Guardians, specific Tan- tric teachings such as the practice of Zhang-zhung Meri, and so on, as well as the Dzogchen teachings from specific texts of the Preface to the First Edition ~ xi Zhang-zhung Nyan-gyud, are found elsewhere in the publications of the Bonpo Translation Project. [2] I began working on the translation of Bonpo Dzogchen texts first with Geshe Tenzin Wangyal in Italy some years ago, and continued doing this with Lopon Tenzin Namdak on his three visits to the West. As a consequence of this work, | organized the Bonpo Translation Project in order to make translations of Bonpo texts and prepare transcripts and monographs on the Bonpo tra- dition available for interested students and practitioners in the West. ; Before the arrival of these two learned Bonpo Lamas in the West, my interest in the Bon tradition was stimulated by Nam- khai Norbu Rinpoche, head of the Dzogchen Community. Rin- poche, although not a Bonpo Lama himself, was for many years interested in the Bonpo tradition because he was researching the historical roots of the pre-Buddhist Tibetan culture known as Bon. [3] He was also very interested in discovering the historical sources of Dzogchen teachings, for which there exist two authen- tic lineages from at least the eighth century CE, one found among the Nyingmapas and the other found among the Bonpos. [4] More than any other Tibetan teacher, Namkhai Norbu Rinpoche has played a key role in transmitting Dzogchen teachings to the West, and for this he has the profound gratitude of all of us. For their help and assistance in various ways during the re- treats with Lopon Rinpoche and also later while compiling and editing these transcripts, I wish to thank Gerrit Huber, Waltraud Benzing, Dagmar Kratochwill, Dr. Andrea Loseries-Leick, Armin Akermann, Ken Rivad, Tim Walker, Lee Bray, Florens van Can- stein, Michael Katz, Des Berry, Dennis Waterman, Bob Kragen, Michael Taylor, Anthony Curtis, and last, but not least, Khenpo Nyima Wangyal and Geshe Tenzin Wangyal. It is also my hope here as translator and editor that this small collection of Lopon Tenzin Namdak’s teachings on Dzogchen according to the Bonpoxii ~ Preface to the First Edition tradition, its view and its practice, will prove of use and benefit to Western students and practitioners of Dzogchen. MU-TSUG SMAR-RO John Myrdhin Reynolds (Vajranatha), Amsterdam March 1992 Preface to the New Edition Even though these teachings on Dzogchen were given by Lo- pon Tenzin Namdak Rinpoche some years ago in 1991, and have circulated privately as transcripts, they remained in need of some further editing regarding repetitions and annotations. This has been provided here, as well as a new introduction to Bon in gen- eral, and some further material on the education given to young monks and nuns at Lopon Rinpoche’s monastery in Kathmandu, Triten Norbutse (Khri-brten nor-bw’i rtse). This further material is found in the appendix. The monastery is primarily an educa- tional institution for monks and nuns, aimed at preserving and perpetuating the ancient culture of Bon, rather than a residential monastery. After finishing their education here, the former stu- dents will go elsewhere and serve as teachers or enter lay life. Students are drawn from the Bonpo areas of Nepal, such as Dolpo and Mustang, as well as from Tibet itself, where a tradi- tional Bonpo education is becoming progressively more difficult to obtain. The educational program at Triten Norbutse includes the thirteen-year course in Geshe studies at the Dialectics School or Lama College (bshad-grwa), at present under the direction of the chief teacher of the Dialectics School (mtshan-nyid bshad-grwa dpon-slob), Lopon Tsangpa Tenzin. The focus is on the philoso- phical studies (mtshan-nyid) found in the Bonpo tradition, and on cultivating skills in correct thinking and the art of debate (rtsod- pa). In addition, a number of traditional secular sciences (rig- gnas) are studied and mastered. Upon completion of the course and passing several examinations, the student is awarded a Geshexiv ~ Preface to the New Edition degree (dge-bshes), the equivalent of a Western doctorate. Inde- pendent of this program in Geshe studies, there is also a Medita- tion School (sgrub-grwa) at the monastery which has a four-year program for the study and practice of the four major systems of Dzogchen found in the Bonpo tradition. Whereas in the Dialec- tics School, the emphasis is on academic study and learning the skills of debate, here the emphasis is on the actual meditation practices of Dzogchen in a semi-retreat situation. This school is at present under the direction of its Abbot (sgrub-grwa mkhan-po), Kenpo Tsultim Tenzin. During these courses of study and prac- tice, the students are housed and fully supported by the monas- tery. Frequently young monks and nuns come as refugees from Tibet seeking a Bonpo education and possess no funds of their own at all. With Lopon Rinpoche now in retirement at the age of 80, the monastery is under the able direction of its present Abbot, Khenpo Tenpa Yungdrung. However, Lopon Rinpoche continues to teach on occasion at the monastery, in sessions open to both monks and lay people, and also to Westerners at his new medita- tion center in France, Shenten Dargye Ling, near Saumur in the Loire region, south-west of Paris. Moreover, Lopon Rinpoche’s collected works (gsung ’bum) in thirteen volumes were published last year by the monastery. A number of Geshes at the monastery, with the help of modern computer technology provided by Jap- anese friends, have been digitalizing the basic Bonpo texts which are studied at the monastery, including those of Dzogchen, The texts are then published in India and Nepal for the use of stu- dents. Now that Bon is becoming increasingly recognized in the West as an important spiritual tradition in its own right, and as an original component of the Tibetan culture and civilization which continues and even thrives today both in Tibet and in exile, it was felt that these teachings of Lopon Rinpoche on Dzogchen should be republished for a wider reading audience. My thanks, as the Preface to the New Edition ~ xv editor of these teachings, go to Vajra Publishing of Kachmandls for undertaking this project, to Elisabeth Egonviebre for provide ing the photographs included here, and to Dr. Christine ae for her editorial and other help while completing this project. ‘would especially like to thank Khenpo Tenpa Yungdrung for sup- plying additional information on the expanded educational pro- gram at Triten Norbutse. It is my prayer that these rare explana- tions of Lopon Tenzin Namdak Yongdzin Rinpoche, being ae tionally lucid and clear, will help to clarify the relationship < tween Dzogchen and Madhyamaka, Chittamatra, Tantra an Mahamudra, for interested Western students. MU-TSUG SMAR-RO! John Myrdhin Reynolds (Vajranatha), Kathmandu, Nepal, Losar, February 2006Introduction to Bon Bon and Buddhism in Tibet Bon is the name of the pre-Buddhist religious culture of Tibet and often in Western books in the past it has been equated with a kind of primitive North Asian shamanism. Indeed, shamanism as a traditional practice still exists among Tibetans, both in Tibet it- self and in adjacent regions such as Ladakh, Nepal, Bhutan, and Yunnan. Such practitioners were known as Pawo (dpa’-bo) or Lhapa (lha-pa) in Tibetan. But this is not Bon. In terms of reli- gious affiliation, these shaman practitioners are usually Buddhist, belonging to the old tradition of the Nyingmapa. Nowadays Tibetan Bonpo Lamas are not shamans but monks and scholars with a monastic system fully comparable to the four contemporary schools of Tibetan Buddhism, that is, the Nying- mapa, the Sakyapa, the Kagyudpa, and the Gelugpa. Bonpos have a learned literary and scholastic tradition extending back to the early period of the eighth century of our era, and even before. Moreover, since 1988, when H.H. the Dalai Lama visited the Dialectics School at the Bonpo monastery in Dolanji, northern India, Bon has been officially recognized by His Holiness and by the Tibetan Government in Exile as the fifth Tibetan school. The Bonpos have now been given representation on the Council of Religious Affairs at Dharamsala. If Bonpo practitioners possess institutions, practices, and teachings similar to the four Buddhist schools, what then is the difference between them? Tibetans themselves clearly distinguish Bon from Chos, which is their name for the Buddhism of Indian origin. Both sides agree that the difference is principally a matter2 ~ Introduction to Bon of lineage. Whereas all the Buddhist schools of Tibet look back to the historical Buddha Shakyamuni, who flourished in southern Nepal and northern India about two thousand five hundred years ago, as the source of their tradition and teaching known as the Buddha Dharma, Bonpos look back to an earlier prehistoric Bud- dha in Central Asia, named Tonpa Shenrab Miwoche (sTon-pa gShen-rab mi-bo-che) as the ultimate source of their spiritual tra- dition known as Yungdrung Bon (g.yung-drung bon), the Eternal Dharma. The Tibetan term “Yungdrung” means “eternal, everlasting, indestructible,” and corresponds to the Buddhist term “vajra” or “dorje” (rdo-rje), meaning “diamond,” and hence indestructible. The term “Bon” means “dharma,” the teachings of the Buddhas about the nature of reality, the practice of which will bring re- lease from the cycle of rebirth and thus the ultimate enlighten- ment of a Buddha. It has usages similar to the Tibetan Buddhist term chos. Like Buddhists, Bonpo practitioners take refuge in the Triratna, or the Three Jewels of the Buddha, the Dharma, and the Sangha, that is to say, the teacher, his teachings, and the commu- nity of practitioners of the teachings, the Great Bodhisattvas. This Dharma is believed to have been taught by all the enlightened Buddhas who have appeared throughout history and before, not only on this planet earth, but in all world systems inhabited by in- telligent life forms. Therefore, this Dharma is said to be eternal and indestructible but, of course, the actual presentation of the Dharma depends on the capacities of disciples, and so there exists a plurality of ways or vehicles to enlightenment. All of these ways are complete and valid within their contexts and circumstances. Thereby all of the teachings and practices derived from Indian Buddhism, although imported from outside by non-Tibetans, are regarded by Bonpo Lamas as authentic Dharma, the teachings of the Buddhas. Since the Dharma is like the light of the sun, it is Introduction to Bon ~ 3 omnipresent; its revelation is not dependent upon a single histori- cal figure or restricted to a single period in history. ; Nevertheless, the Dharma and the Sangha, the teachings and the community, do not represent the ultimate refuge. Both of them are dependent on the Buddha for their existence. Thus, the Buddha is the ultimate and supreme refuge. However, there have been many Buddhas in the past history of this planet, the histori- cal Buddha Shakyamuni merely being the last in their number. According to ancient Indian Buddhist belief, there have been six prehistoric Buddhas who preceded Shakyamuni, namely, Vic pashyin, Shikhin, Vishvabhu, Krakucchanda, Kanakamuni and Kashyapa. It was said that even in his own day when Shakyamuni was still a young prince, a few followers of the earlier Buddha Ka- shyapa still existed. The great Stupa of Baudhnath in Nepal is said to contain the relics of this earlier Buddha. An inscription of the Buddhist emperor Ashoka, from pre-Christian times, records the repairing of a stupa in Nepal said to contain the relics of the Bud- dha Kanakamuni. Another list in early Buddhist scriptures records. twenty-four Buddhas from Shakyamuni back to the Buddha Di- pankara in the distant past. . These Nirmanakaya Buddhas, who manifested in time and history, appeared not only in India, but in Central Asia as well, for in ancient times India and Central Asia formed a single cul- tural region. Moreover, both Buddhists and Bonpos agree that Maitreya will be the next Buddha, whose advent will be some time in the indefinite future. [1] Tonpa Shenrab and Olmo Lung-ring ‘Thus Bonpo Lamas look to a prehistoric Buddha from Tazik (stag-gzig), in Central Asia, as the source of their tradition. The ti- tle Tonpa (ston-pa) means “teacher” in the sense of the original founder of a spiritual tradition, who is the source of this revela- tion, According to Bonpo belief, Tonpa Shenrab was not merely a4 ~ Introduction to Bon priest or a shaman, but a fully enlightened Buddha (sangs-rgyas). Shenrab was a Nirmanakaya manifestation of Buddhahood, ap- pearing in time and history, whereas his Sambhogakaya aspect known as Shenlha Odkar (gShen-lha ’od-dkar), corresponds to the Buddhist Vajrasattva (rDo-rje sems-dpa’). The Dharmakaya aspect is known as Kuntu Zangpo (Kun tu bzang-po, Skt. Saman- tabhadra), as is also the case in the Nyingmapa system. [2] The ti- tle Shenrab Miwoche means “the great human being who is the supreme Shen practitioner.” The ancient word gshen is untrans- latable and is sometimes used as a synonym for Bon and Bonpo. Shen was also the name of the clan to which Tonpa Shenrab be- longed, that is, dMu-gshen, the celestial Shen. The Shen clan (gshen gdung-rus) continues as one of the principal Bonpo line- ages even today. In the early days, transmission of the teachings was often through family lineages. Tonpa Shenrab was said to have already been enlightened in his celestial pre-existence as Chimed Tsugphud (‘Chi-med gtsug- phud). In this guise, on a higher plane of existence, he transmit- ted the teachings of Dzogchen and Tantra to a prince from Tazik named Sangwa Dupa (gSang-ba ’dus-pa, Skt. Guhyasamaja), who returned with them to earth. Thereafter he propagated the teach- ings and subdued many gods and demons for the benefit of hu- manity. It is said that in a future incarnation this prince became the Buddha Shakyamuni. According to Bonpo Lamas, this would account for the similarities in teaching and practice between In- dian Buddhism and Bon. They both have the same ultimate source. [3] According to Bonpo accounts, namely the hagiographies of Tonpa Shenrab, the mDo- ‘dus, the gZer-myig and the gZi-brjid [4], he is said to have manifested himself as a human being, as a royal prince, in the country of Olmo Lung-ring (’ol-mo lung- ting), located somewhere in the Iranian-speaking region of an- cient Central Asia known as Tazik. This would correspond to the present-day republics of Tajikistan and Uzbekistan and parts of Introduction to Bon ~ 5 northern Afghanistan. In this region, Iranian-speaking people are still known as Tajiks. However, Olmo Lung-ring is not considered by the Bonpos to be an ordinary geographical location that a tourist might visit. It is a hidden land, or Beyul (sbas-yul), the Bonpos nowadays identify with Shambhala which, in turn, is well known in the West as the mysterious land that is the source of the Kalachakra Tantra. As in the Buddhist understanding of Sham- bhala, Olmo Lung-ring exists in a higher spiritual dimension and only those who have evolved to a higher level spiritually are able to travel there and find entrance. For ordinary, deluded human beings, Olmo Lung-ring and Shambhala lie in concealment, al- though they remain a source of great spiritual inspiration for un- awakened humanity. Symbolically, Olmo Lung-ring represents the center of the world and in the middle of that sacred land is the cosmic mountain, the nine-tiered indestructible Swastika Mountain (g.yung-drung dgu brtseg). [5] 2 It was in Olmo Lung-ring that Tonpa Shenrab demonstrated the process of becoming enlightened for the benefit of humanity in terms of twelve great deeds: 1. Accomplishing the Deed of Rebirth in a human body (sku bltams-pa’i mdzad-pa). The Lord was born into the royal clan of dMu at the palace of Barpo Sogyed (bar-po so-brgyad) in the country of Olmo Lung-ring in Tazik. The Brahman who examined the child found that he possessed all the thirty-two marks and eighty characteristics of a great being. This is said to have occurred approximately 18,000 years ago. 2. Accomplishing the Deed of Disseminating the Teachings (rnam-par spel-pa’i mdzad-pa). During the course of twelve years in his youth he taught the Four Causal Ways of Bon, as well as the remaining ways among the Nine Successive Ways of Bon, and in addition he taught the Four Portals of Bon and the Treasury to his followers.6 ~ Introduction to Bon 3. Accomplishing the Deed of Subduing Beings (rnam-par *dul- ba’i mdzad-pa). He emanated aspects of himself as the Six Dulshen (dul-gshen drug) into the six realms or destinies of rebirth. Accomplishing the Deed of Guiding Beings (rnam-par *dren- pa’i mdzad-pa). He subdued, and led into virtue, great beings such as Trishi Wanggyal, Halaratsa, Guwer Gyalpo, and Gu- ling Mati who were dominated by aversion, jealousy, pride and lust respectively, Accomplishing the Deed of Definitive Marriage (tnal-par nges-pa’i mdzad-pa). Beseeched by the gods, he married the princess Horza Gyalmedma (Hor-za rgal-med-ma), the incar- nation of the great wisdom goddess Jyamma (Byams-ma). Accomplishing the Deed of Emanating his Progeny (rnam-par sprul-pa’i mdzad-pa). He fathered eight sons and two daugh- ters, and conferred the teachings of Bon upon them. Accomplishing the Deed of Conquering the Mara Demons (rnam-par ’joms-pa’i mdzad-pa). Fearing that the teachings of Bon would empty Samsara of sentient beings, the Mara de- mons attacked the Lord. Then the demon prince Khyabpa Lag-ring seduced Shenrab’s youngest daughter and afterwards stole his horses, only to be subdued and converted in the end. Accomplishing the Deed of Vanquishing the Rakshasa De- mons (rnam-par rgyal-ba’i mdzad-pa). He came to the aid of the king Kongtse Trulgyi Gyalpo (Kong-tse ’phrug gyi rgyal- po) who, when he attempted to build a temple on an island in the sea, was attacked by the Rakshasa demons. He then im- parted the Four Portals and the Treasury to the king. Accomplishing the Deed of Knowledge (rnam-par rig-pa’i mdzad-pa). Then in order to teach beings the path of renun- ciation and defeat the afflictions caused by the Mara demons, he demonstrated the method of renouncing worldly life to become a monk and practice the ascetic path. 10. 11. 12. Introduction to Bon ~ 7 Accomplishing the Deed of Retirement (rnam-par dben-pa’i mdzad-pa). He retired to the forest on the nine-tiered Swas- tika Mountain to practice meditation and he taught his fol- lowers according to their capacities as superior, intermediate, or inferior. Accomplishing the Deed of Liberation (rnam-par grol-ba’i mdzad-pa). He taught his disciples the progressive path to enlightenment in terms of compassion and the Ten Perfec- tions, and entrusted his teachings to his respective followers. Accomplishing the Deed of Final Realization (rnam-par grub- pa’i mdzad-pa). Finally, he demonstrated the impermanence of life and the inevitability of death by passing beyond this present life. At the end of his earthly career, it is said that his various teachings were collected together and put into writing. These were translated into many different languages, including the lan- guage of Zhang-zhung from which, in turn, they were translated into Tibetan. Among his many disciples, it was Mucho Demdruk (Mu-cho Idem-drug) who was principally entrusted with organiz- ing the master’s teachings in written form and he turned the wheel of Bon for three years. He was followed by the six great translators, namely, Dupuyer Mutsa Trahe (dMu-tsha tra-he) of Tazik Trithok Partsa (Khri-thog spar-tsa) of Zhang-zhung, Huli Parya (Hu-li spar-ya) of Sum-pa, Lhadak Ngagdrol (Lha-bdag ngags-grol) of India, Legtang Mangpo (Legs-tang rmang-po) of China, and Serthok Chejyam (gSer-thog Ice-byams) of Phrom (the West). These were the six scholars known as ornaments of the world. Each of them was said to have translated the teachings of Tonpa Shenrab into their own languages. [6]8 ~ Introduction to Bon During his career in Olmo Lung-ring, Tonpa Shenrab is said to have visited Tibet only once and then briefly. He went there in pursuit of his seven horses that had been stolen by the magician and demon prince Dudje Khyabpa Lag-ring (bDud-rje khyab-pa lag-ring). The demon hid them in Kongpo in southeastern Tibet. Tonpa Shenrab came there and fought ferocious magical battles with the demon prince, whereby, it is said, they literally hurled mountains at each other. Shenrab set down a crystal mountain of light on the north bank of the Tsangpo river, which then settled matters. Since then this holy mountain of Kongpo Bonri has been a place of pilgrimage for Bonpos and remains so even today. After further contests, Tonpa Shenrab utterly defeated the demon prince in magical combat and as a result he became the Buddha’s disciple. At that time, human beings in Tibet were in an exceedingly primitive state, living in caves, and were greatly op- pressed and afflicted through the activities of evil spirits. Humans had no grasp of the higher spiritual teachings and so Tonpa Shen- rab only taught them the art of practicing shamanism, and this in order to free themselves from the baleful effects of these evil spir- its. He taught ritual magical actions including Jha gsol-ba (invok- ing the positive energies of the gods), sel-ba (exorcising the nega- tive energies of demons and evil spirits), and g.yang ‘gug (sum- moning prosperity). Such rituals are now found among the Causal Ways of Bon. However, before departing again for Olmo Lung- ring with his recovered horses, he prophesized that the higher spiritual teachings of Bon, in the form of Sutra, Tantra and Dzog- chen, would be brought to Tibet from Tazik and Zhang-zhung when the Tibetans were ready for them. This process began in the time of the second king of Tibet, Mutri Tsanpo (Mu-khri brsan- po). Introduction to Bon ~ 9 The Causal Ways of Bon It is true that the Bonpo tradition does preserve many texts of archaic rituals, totally un-Indian in character, which maintain tra- ditions and myths from the times before Indian Buddhism came to Tibet. These old rituals invoke and placate the gods of the mountains (yul-lha) and the spirits of wild nature (gzhi-bdag) in a manner that we might term shamanic. In the older classification of Bonpo texts, such shamanic practices were known as Chab-nag, which in contemporary Ti- betan would mean “black waters.” However, in ancient times, the word chab may have had a different meaning, perhaps that of “ritual practice.” Nag or “black” refers not to an evil intent, as in the West, but to the exorcising, expelling, and dissolving of nega- tive energies, whereas dkar, “white” refers to the invoking of positive energies. Thus these shamanic practices of evoking and exorcising spirits comprise one of the four doorways or Portals of Bon (bon sgo bzhi) in the system of classification known as the Four Portals and the Treasury which is the Fifth (sgo bzhi mdzod Inga). Like the Nyingmapa school of Tibetan Buddhism, the Bonpo tradition also divides the teachings of the Buddha into nine suc- cessive vehicles to enlightenment (theg-pa rim dgu). According to the classification system of the Southern Treasures, the shamanic Practices in question constitute the Causal Vehicles (rgyu’i theg- Pa) or the Bon of Causes (rgyu’i bon). These represent the first four ways among the nine ways or vehicles of the teachings of Bon, namely, 1. the way of the practice of prediction (phywa gshen theg-pa), 2. the way of the practice of visible manifestations (snang gshen theg-pa),10 ~ Introduction to Bon 3. the way of the practice of magical power (’phrul gshen theg- pa), and 4. the way of the practice of existence (srid gshen theg-pa). Many of the practices found here have been adopted and as- similated into the various Buddhist schools for the purpose of harmonizing the relationship between our human world and the other world of the spirits. Indeed, one possible origin of the word “bon” is an ancient verb meaning “to invoke the spirits”, and this certainly is one principal activity of the shaman, as well as the priest. [7] Again, in ancient times, there seems to have been a va- riety of religious practitioners designated by the term Bonpo. Nowadays, among Tibetans at least, Bonpo refers exclusively to a practitioner of Yungdrung Bon. Like their Buddhist colleagues, Bonpo Lamas are adamantly opposed to the practice of blood sacrifice (dmar mchod), which is still carried out by practitioners of shamanism in Nepal and some other regions. In both Bud- dhism and Yungdrung Bon, the use of torma (gtor-ma), or offer- ing cakes, often elaborately sculptured, has come to replace blood sacrifice as a suitable offering for the gods and spirits. We find here not only archaic shamanic rituals and magical practices, the aim of which is to secure worldly benefits for the practitioner and his patrons in this present life, but also the higher spiritual teachings of Sutra, Tantra and Dzogchen (mdo sngags sems gsum). The aim of these latter teachings is not just worldly benefits here and now, but the transcendent goal of lib- eration from the suffering of Samsara, the beginningless cycle of death and rebirth, and attainment of the enlightenment of a Bud- dha, the ultimate potential of human development and evolution. In contrast to the above Causal Bon (rgyu’i bon), these higher spiritual teachings are known as the Fruitional Bon (’bras-bu’i bon). Introduction to Bon ~ 11 The Four Portals and the Treasury The Four Portals of Bon and the Treasury, which is the Fifth (bon sgo bzhi mdzod Inga), represent an ancient. system for the classification of the Bonpo teachings into four groups known as the Four Portals (sgo bzhi). This system appears to be independ- ent of the classification of the teachings into the Nine Ways and is probably earlier. These groups or classes of teachings are as fol- lows: 1. The Bon of “the White Waters” containing the Fierce Man- tras (chab dkar drag-po sngags kyi bon): this collection con- sists of esoteric Tantric practices focusing on the recitation of wrathful or fierce mantras (drag sngags) associated with vari- ous meditation deities. Within this class are included the Chy- ipung cycle or “General Collection” (spyi-spungs skor), that is to say, the practices associated with the Father Tantras (pha rgyud). [8] 2. The Bon of “the Black Waters” for the continuity of existence (chab nag srid-pa rgyud kyi bon): this collection consists of various magical rituals, funeral rites, ransom rites, divination practices, and so on, necessary for the process of purifying and counteracting negative energies. This collection would seem to correspond, by and large, to the Four Causal Ways described above. Here the term “black” refers not to the practitioner’s intention, but to the expelling of negativities, which are symbolically black in color. 3. The Bon of the Extensive Prajnaparamita from the country of Phanyul (phan-yul rgyas-pa ’bum gyi bon): this collection consists of the moral precepts, vows, rules, and ethical teach- ings for monks and also for lay people who have taken one to five vows and remained householders. In particular, the focus is on the philosophical and ethical system of the Prajna- paramita Sutras, which are preserved in the Bonpo version in12 ~ Introduction to Bon sixteen volumes known as the Khams-chen. This collection basically represents the Sutra system, whereas the Chab dkar above represents the Tantra system. [9] 4. The Bon of the Scriptures and the Secret Oral Instructions of the Masters (dpon-gsas man-ngag lung gi bon): this collection consists of the oral instructions (man-ngag) and written scrip- tures (lung) of the various masters (dpon-gsas) belonging to the lineages of transmission for Dzogchen. 5. The Bon of the Treasury, which is of the highest purity and is all-inclusive (gtsang mtho-thog spyi-rgyug, mdzod kyi bon): this collection contains essential material from all Four Por- tals of Bon. The Treasury, which is the fifth (mdzod Inga), is described in the gZer-myig: “As for the highest purity (gtsang mtho-thog), it extends everywhere. As insight, it belongs to the Bon that is universal (spyi-gcod). It purifies the stream of consciousness in terms of all four Portals.” [10] Yungdrung Bon Yungdrung Bon (g.yung-drung bon) as such consists of the teachings and the practices attributed to Shenrab Miwoche him- self in his role as the Teacher, or the source of revelation (ston- pa), and, in particular, this means the higher teachings of Sutra, Tantra and Dzogchen. He is said to have revealed these teachings to his disciples in Olmo Lung-ring on earth, as well as elsewhere in a celestial realm in his previous incarnation as Chimed Tsug- phud (Chi-med gtsug-phud). (11) These teachings of Tonpa Shenrab, already set down in writing in his own time or in the subsequent period, are said to have been brought at a later time from Olmo Lung-ring in Tazik to the country of Zhang-zhung in western and northern Tibet where they were translated into the Zhang-zhung language. Zhang-zhung appears to have been an ac- tual language, distinct from Tibetan, and apparently related to the west Himalayan Tibeto-Burman dialect of Kinnauri. Thus, it was Introduction to Bon ~ 13 not some artificial creation fabricated by the Bonpos in order to have an ancient source language corresponding to the Indian San- skrit of the Buddhist scriptures. [12] Beginning with the reign of the second king of Tibet, Mutri Tsanpo, it is said that certain Bonpo texts, in particular the Father Tantras (pha rgyud), were brought from Zhang-zhung to central Tibet and translated into the Tibetan language. [13] Thus the Bonpos assert that Tibetan acquired a system of writing at this time, based on the sMar-yig script used in Zhang-zhung which, therefore, would have been ancestral to the dbu-med script aon often used for composing Tibetan manuscripts, especially among Bonpos. [14] The Bonpos subsequently experienced two persecutions in central Tibet, the first under the eighth king of Tibet, Drigum Tsanpo (Dri-gum btsan-po), and the second under the great Bud- dhist king of Tibet, Trisong Detsan (Khri-srong Ide’u-btsan) in the eighth century of our era. According to tradition, on both occa- sions the persecuted Bonpo sages concealed their books in various places in Tibet and adjacent regions such as Bhutan. These caches of texts were rediscovered from the tenth century onwards. Thus they are known as rediscovered texts or “hidden treasures” (gter- ma). [15] , Certain other texts were never concealed, but remained in circulation and were passed down from the eighth century on- wards in a continuous lineage. These are known as snyan-rgyud, literally “oral transmission,” even though they are usually said 5 have existed as written texts even from the early period. One ex- ample of such an “oral tradition” is the Zhang-zhung snyan-rgyud which, in the eighth century, the master Tapihritsa allowed his disciple Gyerpungpa to write down in the form of his pithy secret oral instructions (man-ngag, Skt. upadesha). Alternatively, the texts were dictated during the course of ecstatic visions or altered states of consciousness by certain ancient sages or certain deities to Lamas who lived in later centuries. One such example of this14 ~ Introduction to Bon was the famous lengthy hagiography of Tonpa Shenrab known as the gZi-briid, dictated to Lodan Nyingpo (bLo-Idan snying-po, b.1360) by the ancient sage Tangchen Mutsa Gyermed (sTang- chen dMu-tsha gyer-med) of Zhang-zhung. [16] This classifica- tion is quite similar to the Nyingmapa classification of its canon of scriptures into bka’-ma and gter-ma. [17] This form of Old Bon has flourished in western and central Tibet down to our own day. The teachings of Bon revealed by Tonpa Shenrab are classi- fied differently in the three traditional hagiographical accounts of his life. In general, Tonpa Shenrab was said to have expounded Bon in three cycles of teachings: 1. The Nine Successive Vehicles to Enlightenment (theg-pa rim dgu); 2. The Four Portals of Bon and the fifth which is the Treasury (sgo bzhi mdzod Inga); 3. The Three Cycles of Precepts that are Outer, Inner and Secret (bka’ phyi nang gsang skor gsum). [18] Hidden Treasure Texts These Nine Ways or Nine Successive Vehicles to Enlighten- ment are delineated according to three different systems of hid- den treasure texts (gter-ma) that were said to have been concealed during the earlier persecutions of Bon and rediscovered in later centuries, These hidden treasure systems are designated according to the locations where the concealed texts were rediscovered: 1. The System of the Southern Treasures (lho gter lugs): these were the treasure texts rediscovered at Drigtsam Thakar (brig-mtsham mtha’ dkar) in southern Tibet and at Paro (spa- gro) in Bhutan. Here the Nine Ways are first divided into the Four Causal Ways which contain many myths and magical Introduction to Bon ~ 15 shamanic rituals, and which principally concern working with energies for worldly benefits. Then there are the five higher spiritual ways known as the Fruitional Ways. Here the pur- pose is not to gain power or to ensure health and prosperity in the present world, but realization of the ultimate spiritual goal of liberation from the suffering experienced in the cycles of rebirth within Samsara. The final and ultimate vehicle found here in this nine-fold classification is that of Dzogchen. 2. The System of the Central Treasures (dbus gter lugs): these treasure texts were rediscovered at various sites in central Ti- bet, including the great Buddhist monastery of Samye (bsam- yas). In general, this classification of the Bonpo teachings is quite similar to the system of the Nine Vehicles found in the traditions of the Nyingmapa school of Tibetan Buddhism. Some of these Bonpo texts are said to have been introduced from India into Tibet by the great native-born Tibetan trans- lator Vairochana of Pagor, who translated works from both the Buddhist and the Bonpo traditions. [19] 3. The System of the Northern Treasures (byang gter lugs): these treasure texts were rediscovered at various locations north of central Tibet. However, according to Lopon Tenzin Namdak, not much is currently known regarding this system. [20] The Nine Ways of Bon The Nine Ways of Bon or, rather, the nine successive vehicles of Bon (bon theg-pa rim dgu) as classified in the System of the Southern Treasures (Iho gter lugs), is expounded in as many chap- ters in the gZi-brjid, the most extensive hagiography of Tonpa Shenrab. Here the Nine Ways are listed as follows: 1. The Way of the Practice of Prediction (phywa gshen theg-pa): literally theg-pa means a vehicle or conveyance, rather than a16 ~ Introduction to Bon road or a way. gShen, a word of obscure origin and meaning, can here be translated as “practice” or “practitioner” accord- ing to the Lopon. And the term phywa means prediction or prognostication. This way or vehicle is principally concerned with divination (mo), astrological and geomantic calculations (rtsis), medical diagnosis (dpyad), and the performing of heal- ing rituals (gto). The Way of the Practice of Visible Manifestations (snang gshen theg-pa): this way is principally concerned with visible manifestations (snang-ba), perceived as positive manifesta- tions of the activities of the gods (Ilha) who come to the aid of humanity. Therefore, the emphasis is placed on invoking the gods’ (Iha gsol-ba) for their aid. This includes such classes of deities as the Thugs-dkar, the sGra-bla, the Wer-ma, and so on. The Way of the Practice of Magical Power (phrul_gshen theg-pa): this way is principally concerned with magical ritu- als to ensure prosperity and control over the spirits evoked, especially the rites of exorcism (sel-ba) to eliminate negative energy and the negative provocations of evil spirits (gdon) who come to disturb human existence. The practitioner works with these energies in terms of evocation, conjuration and application (bsnyen sgrub las gsum). The Way of the Practice of Existence (srid gshen theg-pa): here the term “existence” or “becoming” (srid-pa) properly refers to the processes of death and rebirth. This way is also known as ‘Dur gshen, the practice of ceremonies for exorcis- ing (dur) the spirits of the dead who are disturbing the living. It is, therefore, principally concerned with the three hundred and sixty kinds of rites for accomplishing this, as well as methods for ensuring the good fortune and long life of the living, These four represent the Four Causal Ways of Bon (bon rgyw’i theg-pa bhi). They are followed by the higher ways of a more spiritual nature, whose goal is liberation and Introduction to Bon ~ 17 enlightenment, collectively known as the Fruitional Ways (‘bras-bu’i theg-pa). 5. The Way of the Virtuous Lay Practitioners (dge-bsnyen theg- pa): this way is principally concerned with morality and eth- ics, such as the ten virtuous deeds (dge-ba bcu), the Ten Per- fections or Paramitas, and so on, as well as pious activities such as erecting stupas, especially on the part of lay practi- tioners (dge-bsnyen, Skt. upasika). 6. The Way of the Ascetic Sages (drang-srong theg-pa): the term drang-srong (Skt. rishi), meaning a sage, has here the technical significance of a fully ordained monk who has taken the full complement of vows, corresponding to the Buddhist bhikshu (dge-slong). The principal concern is with the vows of the monk and the rules of monastic discipline (dul-ba). 7. The Way of the White A (A-dkar theg-pa): this way is mainly concerned with the Tantric practice of transformation by way of visualizing oneself as the meditation deity, and the prac- tices associated with the mandala. Here are included both the Lower Tantras and the Higher Tantras. 8. The Way of the Primordial Shen (ye gshen theg-pa): this way is concerned with certain secret Tantric practices including the proper relationship with the Guru and with the Tantric consort, as well as with the methodologies of the Generation Process (bskyed-rim) and the Perfection Process (tdzogs-rim) and the conduct connected with them. 9. The Ultimate Way (bla-med theg-pa): this ultimate and un- surpassed (bla na med-pa) way is comprised of the teachings and practices of Dzogchen, the Great Perfection, which de- scribes the process of enlightenment in terms of the Base, the Path and the Fruit, as well as the practice of contemplation in terms of view, meditation and conduct. The Nine Ways according to the System of the Central Treasures (dbus gter lugs) are also divided into the Causal Vehi-18 ~ Introduction to Bon cles (rgyw’i theg-pa) and the Fruitional Vehicles (bras-bu’i theg- pa). These are as follows: 1. The Vehicle of Gods and Men where one relies upon another (Iha mi gzhan rten gyi theg-pa), that is to say, this is the vehi- cle of those disciples who must first hear the teachings from another. This vehicle corresponds to the Shravakayana in the Buddhist system and the philosophical view is that of the Vaibhashikas. 2. The Vehicle of the Shenrabpas who understand by themselves alone (rang-rtogs gshen-rab kyi theg-pa). These practitioners do not need to hear the teachings first from another, rather, they discover the meaning of the teachings for themselves in their meditation practice. This vehicle corresponds to the Pratyekabuddhayana of the Buddhists and the philosophical view is that of the Sautrantikas. 3. The Vehicle of the Compassionate Bodhisattvas (thugs-rje sems-pa’i theg-pa). This vehicle corresponds to the Mahayana Sutra system or Bodhisattvayana vehicle in the Buddhist sys- tem. In particular, the reference is to the Bodhisattvas who practice the Ten Paramitas of generosity, morality, patience, vigor, meditation, strength, compassion, commitment, skillful means and wisdom. The philosophical view is that of the Yogacharins or Chittamatrins (sems-tsam-pa) who discern the absence of any inherent existence in terms of the internal self, as well as external phenomena. 4, The Vehicle of the Bodhisattvas that are without conceptual elaborations (g.yung-drung sems-pa’i spros med-pa’i theg-pa). This vehicle also corresponds to the Bodhisattvayana in the Buddhist system. The Bonpo term g.yung-drung sems-dpa’, literally Svastikasattva or “Swastika being,” has the same sig- nificance as the Buddhist term Bodhisattva (byang-chub sems- dpa’). Here one finds the same practice of the Ten Paramitas. However, the philosophical view of emptiness and the ab- Introduction to Bon ~ 19 sence of any inherent existence in the internal self and exter- nal phenomena is understood by way of Madhyamaka (dbu- ma-pa), rather than Chittamatra (sems-tsam-pa). These four lower ways represent the Causal Vehicles (rgyu’i theg-pa), while those which follow are known as the Fruitional Vehi- cles. The Vehicle of the Primordial Bon of pure conduct and ritual activity (bya-ba gtsang-spyod ye bon gyi theg-pa). Focusing on ritual activity (bya-ba, Skt. kriya) and purity of conduct, this vehicle corresponds to the Kriyatantrayana in the Nying- mapa system. In terms of method, the Wisdom Being (ye- shes-pa) is invoked into one’s range of vision and treated as a great lord being petitioned by a humble servant. Thereby the practitioner receives the knowledge (ye-shes) and the bless- ings (byin-rlabs) of the deity. The Vehicle of the Clairvoyant Knowledge that possesses all of the aspects (rnam-par kun-Idan mngon-shes kyi theg-pa). The focus is equally on external ritual action and internal yoga practice. This vehicle corresponds to the Charyatantra- yana in the Nyingmapa system. Together with the practice of the Ten Paramitas and the Four Recollections, the presence of the Wisdom Being is invoked, but this time the deity is re- garded as an intimate friend rather than as a superior lord. These two vehicles represent the Outer or Lower Tantras (phyi rgyud), while the vehicles that follow represent the In- ner or Higher Tantras (nang rgyud). The Vehicle of Visibly Manifesting Compassion in terms of the Actual Generation Process (dngos bskyed thugs-rje rol- pa’'i theg-pa). This vehicle corresponds to the Yoga Tantra and to a certain extent to the Mahayoga Tantra and the Anuttara Tantra in the Buddhist system of classification for both the Nyingmapas and the Newer Schools. Establishing oneself in the higher view of the Ultimate Truth and remain- ing in the original condition of the Natural State, one engages20 ~ Introduction to Bon in the Generation Process (bskyed-rim) and transforms one- self into the meditation deity, thereby realizing the qualities attributed to that manifestation of enlightened awareness. 8. The Vehicle wherein Everything is Completely Perfect and Exceedingly Meaningful (shin tu don-ldan kun rdzogs kyi theg-pa). Becoming established in the Ultimate Truth and the original condition of the Natural State, as was the case above, here one places the emphasis on the Perfection Process (rdzogs-rim) rather than on the Generation Process (bskyed- rim), so that Space and Awareness are realized as inseparable (dbyings rig dbyer-med). And particularly in terms of the meditation deity, the practitioner comes to realize the gnosis or pristine awareness of the inseparability of bliss and empti- ness (bde stong ye-shes). This vehicle corresponds to the Ma- hayoga Tantra and especially the Anuyoga Tantra classifica~ tions of the Nyingmapas. 9. The Unsurpassed Vehicle of the highest peak of the primor- dial Great Perfection (ye nas rdzogs-chen yang-rtse bla-med kyi theg-pa). This vehicle comprises the Dzogchen teachings in terms of the Mind Series (sems-sde), which emphasize the awareness side of the Natural State and the Space Series (klong-sde), which emphasize the emptiness side, as well as the Secret Instruction Series (man-ngag sde), which empha- size their inseparability. Shenchen Luga and the Revival of Bon In the year 1017, Shenchen Luga (gShen-chen klu-dga’) came from eastern Tibet and discovered two large wooden boxes con- taining many Bonpo texts in the Tibetan language, which had been buried at Drigtsam Thakar (brig-mtsham mtha’ dkar) in Tsang Province, near the ancestral seat of the Shen clan, [21] It was principally this discovery that led to the revival of Bon in central Tibet in the eleventh century, a revival similar in character Introduction to Bon ~ 21 to the revival of Buddhism among the Nyingmapas at the same time. In part, this renaissance was a reaction to the development of the Sarmapa of the New Tantra movement of that century, a movement inspired by the translations of Indian Buddhist texts, many of them previously unknown in Tibet. Among his disciples, Shenchen Luga commissioned Druchen Namkha Yungdrung (Bru-chen nam-mkha’ g.yung-drung), to- gether with his son, Khyunggi Gyaltsan (Khyung gi rgyal-mtshan), to copy and record the philosophical texts (mtshan-nyid) which he had recovered from this treasure hoard of the Shen clan. The cache was reportedly concealed during the persecution of Bon in the eighth century by Dranpa Namkha, Lishu Tagring and other Bonpo Lamas. This persecution occurred in central Tibet in the time of King Trisong Detsan. This large collection of Termas, or hidden treasure texts, became widely known as the Southern Treasures (lho gter), and they came to be classified into the Nine Successive Vehicles of Bon (bon theg-pa rim-dgu). As outlined above, also contained in this collection of rediscovered texts were the Gab-pa dgu skor and the Sems phran sde bdun, representing an important cycle of Dzogchen texts closely related to the Zhang-zhung snyan-reyud. According to the Bonpo histories, the Dru lineage became pre-eminent in the transmission of the Bonpo philosophical tradi- tion. Druchen Namkha Yungdrung himself wrote a commentary on the Srid-pa’i mdzod-phug, the main Bonpo cosmological text, and his son Khyunggi Gyaltsan wrote a commentary that estab- lished the philosophical and exegetical tradition of this lineage (mtshan-nyid kyi bshad srol). Both father and son had listened to the master Shenchen expound the philosophy and cosmology of this text. Then in 1072, Druje Yungdrung Lama (Bru-rje g.yung- drung bla-ma, b. 1040) established the Bonpo monastery of Yeru Wensakha (g.yas ru dben-sa-kha) in Tsang Province that became the fountainhead of this tradition and the foremost Bonpo mon- astery of its time. When it was destroyed in a disastrous flood, it22 ~ Introduction to Bon was re-established on higher ground by Nyammed Sherab Gyal- tsan (mNyam-med shes-rab rgyal-mtshan) in 1405 as the monas- tery of Tashi Menri (bkra-shis sman-ri), where later Lopon Ten- zin Namdak served as principal teacher for a time. The Traditions of Bonpo Dzogchen In general, within the Bon tradition, a number of different lines of transmission for the Dzogchen teachings exist, three of which are collectively known as A rdzogs snyan gsum. The first two of them represent Terma traditions based on rediscovered treasure texts, whereas the third is an oral tradition (snyan brgyud) based on a continuous transmission through an uninter- rupted line of realized masters. These transmissions of Dzogchen are as follows: 1, A-khrid The first cycle here of Dzogchen teachings is called A-khrid (pronounced A-tri), that is, the teachings that guide one (khrid) to the Primordial State (A). The white Tibetan letter A is the symbol of Shunyata and of primordial wisdom. The founder of this tradi- tion was Meuton Gongdzad Ritrod Chenpo, who was frequently known simply as Dampa, “the holy man.” [22] He extracted these Dzogchen precepts from the Khro rgyud cycle of texts. Together with the Zhi-ba don gyi skor, these texts formed part of the sPyi- spungs yan-lag gi skor cycle of teachings that belong to the Father Tantras (pha rgyud), originally attributed to Tonpa Shenrab in his celestial pre-existence as Chimed Tsugphud (‘Chi-med gtsug- phud). To this collected material, Meuton added his own mind treasure (dgongs gter) and organized the practice of the cycle into eighty meditation sessions extending over several weeks, This was known as the A-kbrid thun mtsham breyad-cu-pa. The instruc- tions were divided into three sections dealing with the view (Ita- ba), the meditation (sgom-pa), and the conduct (spyod-pa). Upon Introduction to Bon ~ 23 a successful completion of the eighty-session course, one received the title of Togdan (rtogs-Idan), that is, “one who possesses un- derstanding.” The A-khrid tradition, where the practice is very systematically laid out in a specific number of sessions, in many ways corresponds to the rDzogs-chen sems-sde of the Nyingmapa tradition. [23] 2. rDzogs-chen Here the term rDzogs-chen does not indicate Dzogchen in general; the reference is to a specific transmission of Dzogchen whose root text is the rDzogs-chen yang-rtse’i klong-chen, “the Great Vast Expanse of the Highest Peak which is the Great Per- fection,” rediscovered by the great Terton Zhodton Ngodrub Dragpa (bZhod-ston dngos-grub grags-pa) in the year A.D.1080. This discovery was part of a famous cycle of treasure texts hidden behind a statue of Vairochana at the Khumthing temple at Lho- drak. This root text is said to have been composed in the eighth century by the Bonpo master known as Lishu Tagring. [24] 3. sNyan-rgyud The third cycle of transmission of the Dzogchen teachings within the Bon tradition is the uninterrupted lineage of the oral transmission from the country of Zhang-zhung (Zhang-zhung snyan-rgyud), which was revealed to Gyerpung Nangzher Lodpo (Gyer-spungs snang-bzher lod-po) at the Darok lake in northern Tibet in the eighth century. Gyerpungpa was thus a contemporary of the great Tibetan king Trisong Detsan who invited Padma- sambhava and Shantirakshita to Tibet, built the first Buddhist monastery in Tibet at Samye, and established Indian Buddhism as the official religion of his kingdom. Before that, in the seventh century, it is said that Tapihritsa, a native of the country of Zhang-zhung, had received the Dzogchen precepts from his own master Tsepung Dawa Gyaltsan (Tshe-spungs zla-ba rgyal-24 ~ Introduction to Bon mtshan). After practicing Dzogchen in a cave for nine years, he attained realization and liberation as the Rainbow Body of the Great Transfer. [25] Later he reappeared to Gyerpungpa on sev- eral occasions and transmitted to him the precepts for Dzogchen (bka’ brgyud). After that he allowed him to set down these pre- cepts in the Zhang-zhung language for the first time. They were translated into Tibetan in the next century. Because this tradition has a continuous lineage extending back to at least the eighth cen- tury of our era, and so does not represent Terma texts rediscov- ered at a later time, it is of particular importance for research into the question of the historical origins of Dzogchen. [26] 4. Ye-khri mtha’-sel This fourth major cycle of Dzogchen, together with the above three, is included within the four-year training program of study and practice in the Meditation School (sgrub-grwa) at Triten Norbutse Monastery in Kathmandu. It is said that in the eleventh century, the Bonpo master Lungton Lhanyen (Lung-ston lha- gnyan) actually met Tsewang Rigdzin (Tse-dbang rig-’dzin) in person in the guise of an Indian sadhu. The latter revealed to him the Dzogchen teachings he had received from his father Dranpa Namkha (Dran-pa nam-mkha’, eighth century). Having acquired the power of long life (tshe dbang) by virtue of his yoga practice, Tsewang Rigdzin is said to have lived for centuries. Some of these texts, such as the Nam-mkha’ ’phrul-mdzod present Dzogchen in a much more systematic and intellectual manner comparable to the Dzogchen Semde (sems-sde) class of the Nyingmapas. Having previously taught the A-kbrid and Zhang-zhung snyan-rgyud extensively to Western students both in Nepal and in the West in recent years, Lopon Tenzin Namdak Yongdzin Rin- poche has been focusing on the teaching of the Ye-khri mtha’-sel, convinced that Western students are especially suited to the prac- tice of Dzogchen. CHAPTER 1 Introduction to the Practice of Dzogchen Talk by Lopon Tenzin Namdak, Vienna, Austria, April 1991. Compiled and edited by John Myrdhin Reynolds. It is necessary for us to know what Dzogchen is, how to practice it, and the result of this practice, Even in Tibet it was not easy to get these teachings. They have been kept very secret since the eighth century. Even before that there were twenty-four mas- ters of Dzogchen in the Zhang-zhung Nyan-gyud lineage, all of whom realized Jalu (‘a’-lus), or the Rainbow Body. However, each of them only gave the transmission to a single disciple. [1] Furthermore, from the eighth century until today this Dzogchen lineage has remained unbroken, It was kept very secret, but now in the second half of the twentieth century because circumstances have changed, both the Dakinis and the Guardians have given permission to teach Dzogchen much more openly. [2] These days, we Tibetans have lost our native country. My own master prayed to the Guardians and positive signs appeared, so now we can teach Dzogchen much more openly to those disciples who are ready. We give a two-year course in the Dzogchen teachings at Dolanji where we have our monastery. This course is part of the nine-year program for the Geshe degree (Ph.D.) and in it we give a very logical and systematic presentation of Dzogchen. This tradition has remained unbroken from earliest times until today.26 ~ Bonpo Dzogchen Teaching The Dzogchen teachings are the same in both Bonpo and Nyingmapa, but the lineages are different. This is the principal difference. Historically speaking, the Zhang-zhung Nyan-gyud (Zhang-zhung snyan-brgyud) is the most important lineage for Dzogchen. It came not from Tibet, but from the ancient kingdom of Zhang-zhung to the west, centered in the Mt. Kailas region. Dzogchen was the highest teaching in the religious culture of Zhang-zhung and from there the Dzogchen tradition was transmitted to Tibet. [3] Some years ago, Namkhai Norbu Rinpoche came to our monastery at Dolanji with fourteen of his Italian students in order to receive the transmission for the Zhang-zhung Nyan-gyud and the empowerment for its patron deity, or Yidam, Zhang-zhung Meri. However, Namkhai Norbu is not a Bonpo Lama; he is a Drugpa Kagyudpa Tulku, who received a Sakyapa education at Derge Gomchen Monastery, and whose principal Dzogchen master was a famous Nyingmapa Lama in Derge named Chang- chub Dorje. Rinpoche was very interested in the Bonpo tradition because he was researching the historical roots of Tibetan culture and Dzogchen. These roots are Bonpo; in general, Bon was the name for the pre-Buddhist religious culture of Tibet. In Zhang- zhung it was called Gyer. [4] Both the Bonpos and the Nying- mapas have a system of Thegpa Rimgu (theg-pa rim dgu), or nine successive vehicles to enlightenment, and in both cases the ninth and highest vehicle is Dzogchen. According to the Paramita system, or Sutra system, it takes three incalculable kalpas to attain the realization of Buddhahood. But according to the Tantra system, it only takes seven lifetimes. The goal is the same in both the Sutra system and the Tantra system, namely, Buddhahood, but the methods or paths are different. There are four classes of Tantra in the Bonpo system: 1. Jyawe Gyud (bya-ba’i rgyud), or Kriya Tantra, 2. Chyodpe Gyud (spyod-pa’i rgyud), or Charya Tantra, Introduction to the Practice of Dzogchen ~ 27 3. Yeshen Gyud (ye-gshen gyi rgyud), and 4. Yeshen Chenpo Gyud (ye-gshen chen-po’i rgyud). Each of these classifications of Tantra has its own views which are the foundations of practice. Therefore, we find that a difference necessarily exists in terms of the time it takes to realize the fruit or result of the practice. The methods are not all the same; some are far more potent and bring quicker results. In Dzogchen there are three divisions in the teachings: 1, Semde (sems-sde), or the Mind series, Longde (klong-sde), or the Space series, and 3. Manngagide (man-ngag sde), or the Upadesha (secret instruc- tion) series. Dzogchen as a teaching has three inherent qualities: awareness (rig-pa), emptiness (stong-pa nyid), and their unifica- tion or inseparability (dbyer-med). But in the Natural State (gnas- lugs), which is the Nature of Mind (sems-nyid), these distinctions are not found because therein everything is primordially unified and inseparable from the very beginning, and never otherwise. But in talking about and describing the teachings, we make these distinctions. Semde, the Mind series, emphasizes much more the Awareness side or aspect (rig-cha); Longde, the Space series, emphasizes much more the Emptines side or space aspect (stong- cha). And Manngagide, the Upadesha series, emphasizes the _inseparability of awareness and emptiness (rig stong dbyer-med). Each of the three series of Dzogchen teachings, however, recog- nizes Yermed (dbyer-med), or inseparability, as fundamental; the distinctions are only a matter of emphasis.[5] In terms of this classification into three series, the Zhang-zhung Nyan-gyud is Upadesha or Manngagide because it principally teaches the inseparability of awareness and emptiness.28 ~ Bonpo Dzogchen Teaching The state of Dzogchen, the Great Perfection (tdzogs-pa chen- po), is described as being Kadak (ka-dag), that is, primordial purity or pure from the very beginning. It has never had any obscurations in it, as is the case with our ordinary functioning mind (yid) and consciousness (rnam-shes). This Natural State of Dzogchen is naturally and inherently pure, and never otherwise. Therefore, it represents primordial Buddhahood (ye sangs-rgyas). This is the Base (gzhi) for the Path (lam) and for the realization of the Fruit (‘bras-bu), or result of the Path. Thus we speak of three Buddhas: 1. Zhi Sangye (gzhi’i sangs-rgyas), Buddhahood of the Base, 2. Lam Sangye (lam gyi sangs-rgyas), Buddhahood of the Path and 3. Drebu Sangye (bras-bu'i sangs-rgyas), Buddhahood of the Fruit. The Buddhahood of the Base means this state of Kadak, or primordial purity, and the term is synonymous with Shunyata or emptiness (stong-pa nyid). It has no obscurations whatsoever, either emotional or intellectual. It is like the nature of a mirror which has the capacity to reflect whatever is set before it. But, although this inherent Buddha nature exists in all sentient beings, it is necessary to practice the Path in order to realize its nature which, at the moment, goes unrecognized by the individual. It is like the face of the sun obscured by clouds so it cannot be seen and goes unrecognized, even though it is present in the sky all the time. As the source, this inherent Buddha-nature is already pure and clean and unmixed with defilements, whether emotional or intellectual. The process of coming to realize this fact is called the Buddhahood of the Path. By way of practicing the Path, we come to attain realization and this realization is called the Buddhahood of the Fruit. Introduction to the Practice of Dzogchen ~ 29 Now, both the Buddhahood of the Base and the Buddhahood of the Path are called “Buddha", but they are not the real Buddha because this Buddhahood is latent and potential at this time and not actually manifest. We must still purify ourselves of adventitious obscurations, accumulated in countless lifetimes from time without beginning, in order to attain the realization of manifest Buddhahood. If we say that all beings are already Buddhas, then why is there any necessity to do practice? It is because this Buddhahood is not yet manifest and visible, but it is present in potential at the core of every single sentient being. In the practice of Dzogchen, we do not find it necessary to do yisualizations of deities or to do recitations like the Refuge and Bodhichitta. Some would say that these are not necessary to do at all, but this is speaking from the side of the Natural State only. They say in the Natural State, everything is present there already in potential, and so there is nothing lacking and nothing more to do to add or acquire anything. This is fine. But on the side of the practitioner, there is much to do and practices such as Refuge and Bodhichitta are very necessary. [6] In its own terms, Dzogchen has no rules; it is open to everything. But does this mean we can do just what we feel like at the moment? On the side of the Natural State, this is true and there are no restrictions or limitations. All appearances are manifestations of mind (sems kyi snang-ba), like reflections seen in a mirror, and there is no inherent negativity or impurity in them. Everything is perfectly all right just as it is, as the energy (rtsal) of the Nature of Mind in manifestation. It is like white and black clouds passing overhead in the sky; they equally obscure the face of the sun. When they depart, there are no traces left behind. However, that is speaking only on the side of the Natural State, which is like the clear, open sky, unaffected by the presence or absence of these clouds. For the sky, it is all the same. But on the side of the practitioner, it is quite different because we mistakenly believe these clouds are solid, opaque, and quite real30 ~ Bonpo Dzogchen Teaching and substantial. As practitioners we must first come to an under- standing of the insubstantiality and unreality of all these clouds which obscure the sky of our own Nature of Mind (sems-nyid). It is our Tawa (Ita-ba), or view, our way of looking at things, which is basic and fundamental, and we must begin here. Then we must practice and attain realization. So on the side of the practitioner, practice and commitment are most certainly required. The Natural State in itself is totally open and clear and spacious like the sky but we, as individuals, are not totally open and unob- structed, The principal point in Dzogchen is the view, that is, recognizing the Natural State and continuing in the Natural State. This is the highest of all ways or vehicles. But arrayed below it are eight other yanas (vehicles), where the practitioner, no matter how subtly or unconsciously, still clings to grasping at reality (‘dzin-pa) and to activity (bya-ba), where we try to accomplish something. Dzogchen, on the contrary, is absolutely without any grasping or apprehending of anything (dzin med) and without any deliberate activity (bya bral). When we begin as practitioners on the path of Dzogchen, we first need a direct introduction to the Natural State from someone who has directly experienced the Natural State personally. [7] But just meeting it for one time, like meeting a new acquaintance, is not enough. We must discover the Natural State within ourselves over and over again, so that we have no doubt about it. For this teason we do practice and look back at our thoughts, observing them arise, stay and then pass away again. We look to find from where they arise, where they stay, and where they go. In this way we discover that thoughts are insubstantial; they just arise and disappear again, leaving no trace behind. If we do not interfere with them or try to modify them, they will liberate and dissolve in themselves. And so we must learn how to keep ourselves in this Nature and how to remain without modifications. There is Introduction to the Practice of Dzogchen ~ 31 nothing to change or modify or correct (ma bcos-pa). Thoughts just arise and then they liberate. [8] At first it is sufficient to remain like that. When we truly experience the Natural State, we do not need to keep checking and waiting for thoughts to disappear. Thoughts arise and dissolve of their own accord. At the moment when a thought dissolves, just leave everything as it is until the next thought arises. We find ourselves in a condition which is very clear and alert. The Tibetan term Rang-rig means self-seeing, being self- aware. If we allow ourselves to follow after a thought, it will carry us away on a trip, and it will obscure and cover over our sense of presence, and we will forget to be self-aware. The Natural State is inexpressible in words. We may be all clarity, and yet, in our practice, if we think or say “I am clear!” we lose it. There should be no checking or evaluating at all by the mind or intellect when we are in the Natural State. Such mental activity is not the Natural State. When a thought dissolves, we leave it alone just as it is. But we remain alert and clear. The Natural State possesses the qualities of being empty (stong-pa) and clear (gsal-ba). And so we can speak about these qualities, but in the Natural State itself, we find no separate or distinct qualities; everything is whole and unified (dbyer-med). The Natural State is just itself and nothing else, yet it encom- passes everything. If it did not encompass everything, then it would possess an unchanging individual inherent existence (rang- bzhin). And, therefore, there would be no possibility for any change to occur in ourselves or in the world. Change would be impossible because everything would be locked into a rigid inherent nature or essence (rang-bzhin). But everywhere in our experience we see change, and so everything is insubstantial and lacking inherent existence (rang-bzhin med-pa). Whether there are many clouds seen in the sky or not, the nature of the sky in itself remains unchanged and undisturbed. It is the same with the32 ~ Bonpo Dzogchen Teaching Nature of Mind. It is only our vision that is disturbed and obscured. So we should not allow ourselves to be distracted by the thoughts that arise in meditation; we should try to remain in the Natural State. Eventually our contemplation will become stable, but at first many distractions will arise. We may begin by focusing our attention on a single point so that we can come to recognize what disturbs our contemplation. We must recognize this right away, so that we do not fall into the wrong way of practicing contemplation. There are various ways to be introduced to the Natural State. We can use Shamatha meditation (zhi-gnas) for this purpose, for example, by concentrating our attention one-pointedly on the white Tibetan letter A. Initially this fixation allows no space for thoughts to arise and distract us, but then when we relax our fixation a little, thoughts arise again. But the thoughts that arise are only like the clouds that appear in the sky, and when they dissolve, they leave no trace behind. So we do not need to examine them and think about them, asking ourselves: “Are they emptiness or are they clarity?” We eventually find ourselves in a calm state, where few or no thoughts arise. This, however, is the result of fixation and it is not Rigpa, or the Natural State. It is only an experience (nyams). Rigpa, the Natural State, is neither the calm state nor the movement of thoughts, but a state of pure immediate awareness which tran- scends all thought and workings of the mind. It is like a mirror reflecting whatever is set before it, without judgment or thought. When we enter into the Natural State, we are not practicing the cultivation of positive thoughts nor are we trying to repress negative thoughts. That is the method of the Sutras, namely, the application of antidotes to negative thoughts and emotions. But that is not the method of Dzogchen. The practice of Dzogchen means just continuing in the Natural State of Rigpa and allowing Introduction to the Practice of Dzogchen ~ 33 whatever thoughts arise, whether positive or negative, to self- liberate. Dzogchen has been kept very secret in India and Tibet because it can easily give rise to wrong views. Dzogchen speaks of a state beyond cause and effect, so its practice is not a matter of cultivating positive thoughts and repressing negative ones. Why has Dzogchen been kept so secret? Not because it is a heresy or because it has anything to hide. If some individual is not ready for this teaching and hears it and misunderstands it, then this can be of harm to himself and of harm to others when he speaks to them regarding his wrong understanding. Therefore it has been better to keep the teachings secret and private. How do we practice Dzogzchen? First we must practice Guru Yoga. [9] But Guru Yoga visualization is something created by our minds. Mind creates this object. The same is the case with the white Tibetan letter A. So, although we begin with such practices, they do not represent the principal practice. That involves entering into a state beyond the mind and we call that state Rigpa. Fixating on some object like the white letter A is only an aid to discovering Rigpa. After we have fixated the mind on the white A and find ourselves in a calm state, then we look back into our minds to see who has fixated on this object. We look for the source of mind. We look for the source of thoughts. From where do they arise? Where do they stay? Where do they go? Do we find that they have any color or shape? When thoughts go, do we find any trace left behind? That is all on the object side. But now we look back to the subject side. Who is this watcher? Who is it that has created this visualization. Do we find two things here, the watcher and the watched? We search and search and we find nothing, We look for a subject and we find no trace of it. We look back and at that moment, the watcher and the watched dissolve.34 ~ Bonpo Dzogchen Teaching Then we just remain in that presence without changing anything. We just leave everything as it is. When there is no interference, thoughts dissolve naturally. So we allow the thoughts to be just as they are without judging them. It does not matter at all what comes into the mind. The Dzogchen texts tell us that the emptiness side of the Natural State is primordial purity (ka-dag) and that the clarity or awareness side of the Natural State is spontaneous perfection (lhun-grub). But when we find ourselves in the Natural State, we are not thinking this, nor are we making any analyses or judgments. This Natural State is beyond conception by the intellect and inexpressible in words. Once we have been introduced to the Natural State, we will know what it is and not forget it. Then our task is to enter into it again and again and to continue in it. Contemplation or continuing in Rigpa, the Natural State, is the principal practice of Dzog- chen. [10] Here there are three principal obstacles which can disturb contemplation: chyingwa (bying-ba) or drowsiness, mugpa (rmug-pa) or dullness, and godpa (rgod-pa) or agitation. We may try to keep in the Natural State continuously but find that it has become mixed with drowsiness, and so a renewal of energy is necessary here, We need to observe our contemplation in order to discover if it has become mixed with any of these three faults. Dullness means our clarity thickens and loses its transparency; the object appears dull. We lack energy. The opposite of dullness is alertness and the clear appearance or visualization of the object. We must check and see what is needed as an antidote. If we add too much energy, we will find ourselves in a state of agitation. With not enough energy we can be dull and drowsy. So here a relationship exists between contemplation and energy. We must discover this for ourselves because it varies with the capacity and constitution of each individual practitioner. Generally, agitation is easy to recognize. But there are two kinds of agitation: coarse and subtle, and subtle agitation is very Introduction to the Practice of Dzogchen ~ 35 difficult to recognize. Thoughts arise and if we allow ourselves, consciously or unconsciously, to identify ourselves with them, immediately they lead us away from the Natural State. Remaining in the Natural State is the great highway leading directly to our destination, but distraction by thoughts leads us into bye-ways where we become lost and only with difficulty do we find our way back. So what can we do? With drowsiness there are two principal things to do. First, get some fresh air and, second, shake and move the body and do some deep breathing. If coarse agitation arises, then stop the meditation practice for a while. Take a rest and do something else. Subtle agitation is more difficult to handle because we do not even realize that we have it. But when we do, we also need to stop and take a break. Dullness is handled in much the same way as drowsiness. When practicing Dzogchen we should always remember never to force ourselves, and to give ourselves plenty of space. It is much better to practice in many short sessions with refreshing breaks in between, rather than trying to force ourselves prematurely into long sessions of practice. This will only give rise to obstacles. In any event, what is most important, both at the beginning and later on, is to relax. The Natural State is already fully present from the very begin- ning, and so there is no need to cajole or coerce it. Just relax and let it all be. It is all there. That is the way of Dzogchen.CHAPTER 2 The Attaining of Buddhahood according to Sutra, Tantra and Dzogchen Taught by Lopon Tenzin Namdak, Devon retreat, May 1991. Edited by John Myrdhin Reynolds. The Hinayana View Mahayana recognizes the Trikaya, the Three Bodies of the Buddha, but Hinayana does not do so. The followers of Hinayana only recognize the existence of a historical Buddha who liyed in the past. That Buddha, Shakyamuni, was like an Arhat, one who had purified all of his kleshas (passions or negative emotions) and vasanas (karmic traces). After his enlightenment, the residual karma that remained with him was represented by his physical body. This impure body persisted for a time, but his mind was entirely purified of obscurations. Then after passing into Pari- nirvana, absolutely nothing remained behind, neither body nor mind, So when we pray to the Buddha, this action is no more than a commemoration because there is no one there to hear us. We teceive no blessings and no wisdom from him because the Buddha is no more. There is only the memory of his teachings and example found recorded in the scriptures. Nonetheless, he showed the path to liberation from the sufferings experienced in Samsara and we can follow and practice that same path. The goal, according to Hinayana, is to liberate oneself alone from Samsara, that is, to become an Arhat. However, by practicing the path of38 ~ Bonpo Dzogchen Teaching Hinayana, we realize only the status of an Arhat, and not the full enlightenment of a Buddha. The Mahayana View According to the traditional cosmology found both in Bon and in Buddhism, there are three principal levels of existence in the universe: (1) The Kamadhatu, or Desire World, where all sentient beings, including the gods or Devas, are dominated by their sense desires (kama), the Rupadhatu, or Form World, the abode of the gods who have exceedingly subtle bodies (rupa) and sense organs of light, and who are no longer dominated by gross sense desires (kama), and the Arupadhatu, or Formless World, where beings have no visible form (arupa) and exist in a dimension of cosmic consciousness. (2) 3 The highest plane of existence found at the summit of the Rupadhatu is known as Akanistha, or Ogmin (og-min) in Tibet- an, and at that level of existence, the Akanistha Devas (‘og-min Tha) reside. As we ascend upward through the celestial planes of the Rupadhatu, we find that the bodies of light of the Devas residing on each plane become progressively more subtle, clear and pure. When we are ready to attain Buddhahood, after an existence as a human being here below on earth, we find our- selves reborn in the Akanistha heaven. This is because there on that plane the manifest form, which embodies the enlightenment experience of a Buddha, is the most suitable. That is to say, we acquire a subtle and highly refined body of light by virtue of our rebirth in the Akanistha realm. Here in this Akanistha heaven we continue to practice in order to purify our stream of con- The Attaining of Buddhahood According to Sutra,... ~ 39 sciousness of all obscurations, even the most subtle and uncon- scious of obscurations. Once purified of all shadows, we attain Buddhahood in Akanistha as the Sambhogakaya. That is to say, we realize the Sambhogakaya form. This is how one attains Buddhahood according to the Sutra system of Mahayana. According to Bon, one must first be reborn in Akanistha as an Akanistha Deva in order to possess a suitable body or form for enlightenment. Here the individual attains the Sambhogakaya, and then descends into the lower worlds in order to manifest as the Nirmankaya on the physical earth plane. The Mind of the Buddha is the Dharmakaya, which possesses the two-fold purity, that is, an intrinsic purity, as well as a freedom from all adven- titious impurities. This Dharmakaya is inconceivable and inex- pressible; it is without limits. But the manifestation of the Buddha’s Energy (thugs-rje) is the Sambhogakaya, in a purified form of light and energy. It is something visible. This is the Speech aspect of the Buddha. The great Bodhisattvas, when they have attained the higher Bhumis or stages, can perceive this glori- fied Body. But there are also the countless suffering beings of the Kamadhatu, who with their obscurations cannot perceive the Sambhogakaya. For their sakes the Buddha manifests innumerable Projections or emanations (nirmitas) of his forms into all inhab- ited world systems, and these are known as Nirmanakayas, or Emanation Bodies (sprul-sku). These bodies can be perceived by beings whose minds are obscured by the kleshas (passions) and by sense desires. The Sambhogakaya is like the sun in the sky and its light shines everywhere. There is only a single sun in the sky, but there are many reflected images of this single sun in the many vessels of water set upon the ground. These reflected images are the Nirmanakayas. But only when the practitioner has attained the path of vision (the Darshana-marga, the third among the five paths), have we sufficiently purified our obscurations so that we can see the Sambhogakaya and hear its teachings directly.40 ~ Bonpo Dzogchen Teaching Ignorant sentient beings are only capable of perceiving the Nirmanakaya that appears in time and history. The Tantra View In the Tantra system, we find a different method described where it is not necessary to be reborn first in the Akanistha heaven in order to obtain a subtle body of light. This method is known as Mayadeha, the Illusion Body or, in Tibetan, Gyulu (sgyu-lus). In this case, during our lifetime here on earth, we do the practice of Dzogrim (rdzogs-rim), which is the second phase of Tantric transformation, and we create in our heart center a very refined Illusion Body by way of a union of subtle prana and mind. This Gyulu, or Illusion Body, provides a suitable base for the manifestation of the Sambhogakaya, and so it is not necessary to seek this base in any other dimension of existence. We create this Gyulu during our lifetime on earth by way of our practice, and then, at the time of our death, we transfer our Namshe, or consciousness, into it and it then becomes the vehicle for our Sambhogakaya manifestation. There are, however, two kinds of Gyulu, one pure and the other impure. If at the time of our death, we have not attained perfect realization and purified all our subtle obscurations, both emotional and intellectual, then this subtle body born of the unification of prana and mind is known as an impure Illusion Body. In that case, we must do further purification practice in that body in order to realize perfect enlightenment. Only when we attain that state can we speak of a pure Illusion Body. The manifesting of this Gyulu has wrongly been called a Rainbow Body (‘ja’-lus) or a Body of Light (od-lus). It is neither because the manifestation of this Sambhogakaya form depends on our prior practice and realization of both Kyerim (bskyed-rim), the process of generation, and Dzogrim (rdzogs-rim), the process of perfection. [1] Where the view and the practice are different, The Attaining of Buddhahood According to Sutra, 41 then the fruit or result will be different. So these manifestations, the Illusion Body and the Rainbow Body, are not at all the same. The Dzogchen View From the standpoint of Dzogchen, this creating of a Gyulu through the unification of subtle prana and mind (the Tantric method) and the attaining of rebirth as a Deva in the Akanistha heaven (the Sutra method) do not represent real Buddhahood. Nor does an Arhat, the state realized through the Hinayana method, represent a real Buddha. Once the Arhat has attained this state of having cut off all his kleshas, or defilements, at their roots, he need no longer be reborn as a human being. Neverthe- less, at a more exalted level of existence, he must continue the process of purifying his stream of consciousness because he is still afflicted with various intellectual obscurations. [2] Finding himself now at a higher level existence after his last human rebirth, the Arhat must enter into the practice of the Ma- hayana path in order to realize Buddhahood. Similarly, the Tan- tric practitioner who has realized the Gyulu does not need to take another human rebirth. But since this Gyulu is something that arises from causes, and the same is true of rebirth in Akanistha, it is therefore not permanent. If knowledge of the Dharmakaya were brought about by such antecedent causes, it also would be something that is impermanent. We cannot proceed from our conditioned existence to an unconditioned state. There is no way for this to occur. There are two aspects or perspectives with regard to the Dharmakaya, first when it is viewed from the standpoint of the Sutra system and the Lower Tantras, and second when viewed from the standpoint of Dzogchen and some of the Higher Tantras such as the Ma Gyud. According to the Mahayana Sutra system, the cause which brings about the realization of the Dharmakaya is the accumulation of wisdom, meaning the understanding of42 ~ Bonpo Dzogchen Teaching Shunyata or emptiness. The cause which brings about the realiza- tion of the Rupakaya, which includes both the Sambhogakaya and the Nirmanakaya, is the accumulation of merit accomplished by way of the practice of the Ten Perfections for three immeasurable kalpas of time. According to the Tantra system, the cause for the realization of the Dharmakaya is also the understanding of Shun- yata but, in addition to the practice of the Ten Perfections, the cause for the Rupakaya is the practice of Kyerim and Dzogrim (visualizing oneself as the Yidam, or meditation deity, during the course of sadhana practice), thereby producing the Gyulu, or Illu- sion Body. However, Dzogchen asserts that if Buddhahood is brought about by antecedent causes, it is not an unconditioned state. It would not be permanent. It would come to an end eventually, just as any mystical experiences brought about by meditation practice come to an end and thereafter we resume an ordinary, deluded level of consciousness. The fundamental principle here is that all conditioned things are impermanent, and this truth has been taught by all the Buddhas. However, according to the Sutra sys- tem, the accumulation of wisdom is the cause of the Dharmakaya and the accumulation of merit is the cause of the Rupakaya. Therefore, in this perspective of Sutra and Tantra, the Dhar- makaya would be something impermanent and conditioned, whereas according to Dzogchen, the Dharmakaya is uncondi- tioned and non-temporal. So, there is a logical contradiction to be found here. How then does the practitioner realize the Dharmakaya, if the Dharmakaya is present all of the time? Here there is an ex- ample. Just as there exists the boundless infinity of space that pervades everywhere and, at the same time, there is the space found inside an earthen jar, which takes thereby a specific and particular shape, so it is with the Dharmakaya and the individual sentient being. The one is permanent and the other is imperma- nent and conditioned, temporarily confined by the clay walls of The Attaining of Buddhabood According to Sutra,... ~ 43 the jar. When the jar is broken, they are only one space. How- ever, would this mean that, if there is only a single Dharmakaya, like the space that pervades everything, then all Buddhas are one and the same? No. [3] Again, according to the interpretation of the Sutra system, af- ter attaining enlightenment, the Buddha reappears in the world to teach the Dharma to sentient beings as the Nirmanakaya because of his Bodhichitta and his individual Pranidhana vow made previ- ously. Therefore, that vow is the cause for his manifesting as the Rupakaya, as well as his individual accumulation of merit. But this Rupakaya appears to us because of our needs as individual sentient beings, and not because the Buddha has any desires or aspirations. He teaches sentient beings through the vehicle of Speech, that is to say, the Sambhogakaya, the manifestation of his energy, even though it is only the Great Bodhisattvas who per- ceive that manifestation visibly and directly. Nevertheless, his Mind remains unmoved as the Dharmakaya. According to the theory, this Dharmakaya is unconditioned; it is in no way afflicted or limited by thoughts and desires which exist in time. It is like the clear, open, unobstructed sky, whereas the Sambhogakaya is like the sun in the sky. It sheds its light every- where, impartially and indiscriminately and these rays of the sun are like the individual Nirmanakayas perceived by sentient beings. But if we are sitting in a cave on the north side of a mountain, we must then come out of that cave in order to see the face of the sun, even though its light shines everywhere outside. It is the same with the Sambhogakaya. In its essence, the Dharmakaya is empty and formless like the sky; it is unconditioned and perma- nent. But from the perspective of the Sutra system, on the side of wisdom the Dharmakaya would be impermanent because this wisdom arises from causes, the meditations that bring about the accumulation of wisdom. So, how can the real Dharmakaya arise from an accumulation of wisdom as the cause? There is a contra- diction here.44 ~ Bonpo Dzogchen Teaching However, matters stand quite differently according to Dzog- chen. In the Dzogchen Upadesha teachings, we have the practices of Thekchod and Thodgal. Thekchod means we enter into and continue in the state of contemplation (rig-pa), which is the Natu- ral State (gnas-lugs). Thodgal means that, while in the state of contemplation, the potentiality of the Natural State (rig-pa’i rtsal) has the occasion to manifest spontaneously as vision. The me- dium for the manifesting of this potentiality is either sunlight, to- tal darkness, or the open space of the sky. [4] The ultimate cul- minating result of this prolonged Thodgal practice is the attaining of the Rainbow Body, or Jalu (a’-lus). According to Dzogchen, we have attained the Sambhogakaya already because it is contained in potential in the Natural State. It is not something that is brought about historically by antecedent causes. Rather, it has been primordially present because it repre- sents the inherent potentiality or energy of the Natural State (rig- pa’i rtsal) itself. This method of Thodgal is only found in Dzog- chen and not in the other vehicles. Here the Sambhogakaya is not caused by something else other than itself, such as a vow or even Dzogrim practice. It is a spontaneously self-perfected manifesta- tion (Ihun-grub). But in terms of our experience, it is a visible thing and like all visible things it is changeable and impermanent. Therefore, a Rupakaya manifestation is always impermanent, as well as being individual. For us, it does not just sit on a throne in the sky throughout eternity, unchanging century after century. Indeed, Thodgal does possess a method for dissolving the impure physical body, at the time of death or even before, and then this allows the Rainbow Body of Light to come into manifes- tation. But this is not a process of transforming an impure physi- cal body into a pure Sambhogakaya. The method proper to Dzog- chen is not the path of transformation, as is the case with the ‘Yantras, but the path of self-liberation, Therefore, the procedure in Tantra and in Thodgal is quite different. To effect a transfor- mation in vision and in energy, Tantra employs visualization in The Attaining of Buddhahood According to Sutra,... ~ 45 terms of Kyerim and Dzogrim practice. [5] We visualize ourselves jn a Sambhogakaya form, whether this Yidam be a peaceful or a wrathful manifestation. But in Dzogchen there is nothing to be visualized and nothing, to be transformed. The visions which arise during the course of Thodgal are not visualizations. Visualization represents the work of the mind; visualizations are created by the mind. But Dzogchen is a state beyond the mind. So these visions which arise in Thod- gal are not created by the mind or by unconscious karma. They are a manifestation of what is already primordially present in the Natural State. The vision is not something created by causes, but it is Lhundrub (lhun-grub), or spontaneously perfected. Since the Sambhogakaya is already fully inherent in the Natural State, it simply manifests. Dzogchen alone discloses our real nature; Dzogchen has already discovered this inherent Buddhahood, our real nature, and so it can manifest the Sambhogakaya effortlessly. At the culmination of the Thodgal process, at the stage of vi- sion called the exhausting of everything into Reality (bon-nyid zad-pa), all of the visions that the practitioner experiences, whether pure or impure, come to dissolve into the Natural State. This includes our physical body, which itself is the result of past karmic causes and represents our impure karmic vision. For the practitioner, everything dissolves. This sets the stage for the spon- taneous manifestation of the Sambhogakaya which has been pre- sent in potential in the Natural State from the very beginning. Since it is already there, no primary cause for its manifestation is needed. The secondary causes for its manifestation, however, are the purifications of obscurations along the path. This is like wind removing clouds from the sky, so that the face of the sun becomes visible, or like opening the doors to the temple, so that the image of the Buddha can clearly be seen. [6] If we examine the notion of Buddhahood from the logical standpoint, we find that the Nirmanakaya and the Sambhogakaya are impermanent, whereas the Dharmakaya alone is permanent.46 ~ Bonpo Dzogchen Teaching But when we further examine the Dharmakaya, we discover that there are two sides to it. On the side of Shunyata or emptiness, it is permanent, but on the side of wisdom, it is impermanent. The Kunzhi, the basis of everything, is permanent because it is empti- ness itself, but Rigpa is impermanent because it is not always manifest, Nevertheless, these two, Kunzhi and Rigpa, are always inseparable (dbyer-med) in the Natural State. On the side of emp- tiness (stong-cha), there is permanence, but on the side of clarity (gsal-cha) or awareness (tig-cha), there is impermanence. So, the manifestation side is impermanent, even when it represents pure vision. It is changing all of the time, whereas the emptiness side is constant and permanent. We can logically distinguish these things when we speak about the Natural State, but the Natural State is a totality and a perfect unity. Within it, emptiness and clarity are inseparable and never otherwise. This inseparability, or Yermed (dbyer-med), is the essence of Dzogchen. To fall either on the side of emptiness or on the side of manifestation is to deviate from the Dzogchen view and to fall into partiality and extreme views. To realize the Rainbow Body means that we have practiced Thodgal and not some other method. The visions that arise are not specifically created, but appear spontaneously (Ihun-grub) in the presence of secondary causes such as sunlight, total darkness, and the clear, open sky. They arise spontaneously from the Natu- ral State; no Kyerim or Dzogrim practices must be accomplished. first as preparation. All that is required is the capacity to remain with stability in the Natural State. This is called stable Thekchod. Then the Thodgal visions come automatically, whether in sun- light or total darkness or in the empty sky. Gradually all the pure visions of the deities arise, and these sions develop by way of four stages (snang-ba bzhi) until completion. Then they all dis- solve into the Natural State. Our personal reality of pure and im- pure vision (snang-ba) dissolves into Reality (bon-nyid) which is the Natural State. The Attaining of Buddhahood According to Sutra,... ~ 47 At the same time that our visions dissolve, our physical body also dissolves because it is just one manifestation of our impure karmic vision, the product of our past karmic heritage. Our nor- mal everyday impure vision has the same source as the Thodgal pure vision, and now both equally dissolve into their source, the Natural State. There is a single primordial Base, the Natural State, but there are two Paths, impure karmic vision and pure vision, and two Fruits or results, Samsara and Nirvana. Having returned to the ultimate source, then the potentiality of the Natural State manifests as a Rainbow Body, the real Rupakaya. Thereafter, this Jalu, or Rainbow Body, can appear in a mate- rial sense to sentient beings in order to teach them. The Rainbow Body is not something material as such, but appears to be so since it can act on all of the senses of a sentient being simultaneously. The Sambhogakaya can be perceived only by the Aryas, the Bo- dhisattvas who have ascended the third, fourth, or fifth paths. [7] They can hear the actual teachings of the Sambhogakaya, whereas ordinary beings cannot see or hear this manifestation. Thus, it is the Nirmanakaya that ordinary beings can hear and perceive. To human beings this Nirmanakaya appears as human. In’ other worlds and with other species of beings, the situation will be dif- ferent. But the Rainbow Body, as the potentiality of the Natural State, is not limited to any particular form. It can appear in a myriad different forms. Since the Natural State has been with us from the very beginning, we have done nothing more than redis- cover it, continue in it, and allow its potentiality to manifest. That is Buddhahood.