Estudio del efecto de la fuente de carbono (Glucosa o Glicerol) en la producción de

The third supplementary text is concerned with conduct in terms of the forceful purification of the secondary conditions encountered along the path of practice. Again, there are three principal divisions or sections:

1. _{Purifying during one's lifetime,}

2. Purifying during the dying process, and

3.

Purifying at the time of the Bardo experience after death. Purifying (sbyong-ba) means the process of purifying one's negative emotions, or kleshas, and of one's wrong ideas regarding the nature of reality. Forceful purification (rtsal sbyong) means doing so in a deliberate and energetic manner. This process of purification allows one's inner enlightened nature to manifest and shine through.

In terms of the first section, while one is yet alive, the performing of religious rituals in between meditation sessions, should be integrated with the state of contemplation. In the Tantric practice of sadhana, the process of transformation, a distinction is made between the state of even contemplation (mnyam-bzhag), realized upon dissolving the visualization into emptiness, and the period of subsequent realization (rjes thob) when the practitoner returns to mundane, ordinary reality and engages in various activities, whether these be religious rituals, or otherwise. In the context of Dzogchen, this sharp distinction tends to be obliterated and one carries Rigpa, or the state of contemplation, into all mundane actions. Thus, one becomes totally and globally aware in whatever one is doing. At first this will be religious rituals, such as reciting of mantras and prayers, but eventually Rigpa is carried into all worldly activities, even negative ones. Consequently, the practitioner's behavior becomes spontaneous, without any planning, calculation, forethought, or premeditation.

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The Practice of Dzogchen in the Zhang-Zhung Tradition of Tibet

Such spontaneous activities of body, speech, and mind are called Jyar-med (byar-med), meaning "non-action," and this may be compared with the Taoist notion of wu wei. Such spontaneous behavior or activity is sometimes called "crazy wisdom" (ye-shes 'chol-ba). To outsiders it may appear that the practitioner has lost one's mind and gone completely mad. It is true that when one is in contemplation, or the Natural State, one's actions of body, speech, and mind leave no karmic traces behind, just like a bird flying through the sky leaves no traces. However, this is only true when one is in Rigpa, or the Natural State. If one thinks one is in the Natural State, one is most definitely not, because one is thinking and being in a state of mind. Therefore, one's actions will continue to generate karmic results. The danger in Dzogchen practice is that inferior practitioners can delude themselves that they are in the Natural State and then think they can do whatever they like without karmic consequences. This is the thinking of the Rudra demon and only serves to fuel ego-inflation. Therefore, the advice given here to the Dzogchen practitioner is to continue with engaging in conventional religious practices (dge-sbyor).

In terms of the six sense consciousnesses, one becomes like a mirror simply reflecting appearances, which are understood to be mere illusions. All sounds are like echoes. All tastes, scents, and textures are the same, whether a pile of gold or a pile of faeces. Even though the hosts of thoughts may continue to arise in one's mind-stream, they would be like snowflakes falling on the surface of a lake, or like frost melting in the morning sunlight. One avoids all judgments regarding thoughts being good or bad; they simple represent the energy of the mind. One's conduct and behavior may be compared to that of a dog or a pig, where nothing is pure or filthy. All sensations have the same taste (ro-snyoms). One's behavior is self-arising, utterly spontaneous and without inhibitions and premeditations, like that of a small child. Diversity has but a single taste (ro-gcig) and one becomes victorious (rgyal-ba) because the distinction between doer and deed vanishes and one is without any partialities. These instructions refer to conduct while the advanced practitioner is alive, then the process of dying and the Bardo experience after death are considered.

When one is dying and approaching the Boundary between this present life and the experience of the Bardo, there occurs the progressive disintegration and reabsorption of the elements that complise one's

Outlines of the of tile Texts

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body and physical existence. The process of the disintegration of the elements ('jig-tshul) during dying occurs in five stages:

1. _{The earth element deteriorates in the spleen, one cannot perceive}

touch sensations with the body, one cannot lift the left arm, and secretions flow freely from the orifices.

2. _{The water element deteriorates in the kidneys, one cannot hear}

with the ears, one cannot lift the left leg, and one is not aware to hold the urine.

3. The fire element deteriorates in the liver, one cannot discern tastes with the tongue, one cannot lift the right arm, and blood flows freely from the nose.

4. _{The air element deteriorates in the lungs, one cannot perceive}

smells with the nose, one cannot lift the right leg, and one is not aware to retain the faeces.

5. The space element deteriorates in the physical heart, one cannot discern forms with the eyes, one cannot lift up the head, and semen escapes from the sex organ.

The simultaneous process of the reabsorbing of the elements (sdud-tshul) when dying also occurs in five stages:

1. _{The earth element is reabsorbed into the water element and the}

chakra of the earth element in the navel disintegrates. As signs of loosing its power: bodily strength is lost and the body feels heavy, like it is sinking into the earth. Appearances arise as yellow lights.

2. _{The water element is reabsorbed into the fire element and the}

chakra of the water element in the secret place disintegrates. As signs of loosing its power: the body looses its color, the mouth and nose become very dry. Appearances arise as blue lights.

3. The fire element is reabsorbed into the air element and the chakra of the air element in the heart disintegrates. As signs of loosing its power: the body looses its heat and the tongue turns back. Appearances arise as red lights.

4. _{The air element is reabsorbed into the space element and the}

chakra of the air element in the throat disintegrates. As signs of loosing its power: the breathing becomes laborious and one

In document TRABAJO DE GRADO PRESENTADO COMO REQUISITO PARCIAL PARA OPTAR EL TÍTULO DE: MICROBIÓLOGA INDUSTRIAL. Línea de investigación: (página 34-41)