Modelos de negocio y marco regulatorio

With regard to the second (the Bardo of the Clear Light), there are two considerations:

(1)

The recognition of it (ngos bzung-ba) and

(2)

The Cutting off of this Bardo (bar-do bcad-pa). B

1.

Recognizing the Bardo

With regard to the first consideration, it is said according to the

gZer­

bu,

"If one does not become liberated from that (the first Bardo), then there will arise two further Bardos."

Because that is stated (in the text), at the time when the body and the mind have just separated, if one does not liberate at the time of the Base that abides, then the individual will come to experience what is called the Bardo of the Clear Light of Reality, and awaken once more and the previous Rigpa will become clearly visible again like one is awakening from sleep. Due to secondary conditions, changes (in consciousness) will easily come forth. Then, visions of one's own form, that is, one's own (previous) body determined by karmic traces (and memories) will arise from the state of the Tsita of light as a miniature­ sized primal awareness, and because of doing that, the Rigpa awakens. Because of the movement of thoughts and memories, the nets (or veils) of light that are visible manifestations (and visions) are rent asunder and torn open like the bringing forth of a butter lamp that had (previously been concealed) inside of a vase. Thereby the Clear Light of Awareness arises into visible manifestation. [57] Now the visions of fire, water, earth, and air having become obstructed, the manifestations of the sounds, the lights, and the rays arise (spontaneously) without being hidden or concealed anymore.

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The Practice of Dzogchen in the Zhang Zhung Tradition of Tibet

Furthermore, everything in the cardinal and the intermediate directions, including zenith and nadir, becomes bright and clear like

a drawing made of rainbows having the nature of the five lights. The

inherent sounds of Rigpa (rig-pa'i rang sgra) resound in the manner of roaring thunder that is self-originated and and discontinuous. They resound variously and roughly, whether being long or short, great or small, pleasant or unpleasant. The inherent rays of Rigpa (rig-pa'i rang zer), being like opening the face of a glossy silk cloth or a woolen blanket or the finger tip of the ray of sunlight, [58] arise everywhere in diverse fashion, whether fine or coarse, long or short, thin or thick.

According to the gZer-bu, it is said, "As for the lights, the realms are also without center or boundaries, like rainbows arising in the sky. As for the sounds, they are immaterial and resound in the vast expanse of space. The manner of these sounds is self-originated and discontinuous. As for the rays, they display (various different) magical apparitions in an uncertain fashion, similar to opening the face of a glossy silk cloth or a woolen blanket (in the bright sunlight)." [59] So it is expounded here.

"As for the length of time, they arise for five or seven days, and until seven days, the radiance arises gradually." [60] Because it is said that, accordingly on each day, they (the visions) arise successively as white light, green light, red light, blue light, and yellow light.

With regard to these (visions), for the individual of superior capacity, they are self-arising and self-liberating. For the individual of intermediate capacity, they arise as the Five Deities (lha lnga), the Five Bodies (sku lnga), and the Five Gnoses or Primal Cognitions (ye-shes lnga). [61] And with regard to the individual of inferior capacity, just as was the case above, one should become familiar with them as being self-manifestations that are like illusions.

B2. Cutting Off the Bardo

With regard to the second consideration (cutting off the Bardo experience): In terms of the instructions found here, for those who have a great strength of purification, the three manifestations (of the sounds, the lights, and the rays) will arise like the meeting with a man again that one has known very well previously. Afterwards, the advice (of the Lama) serving as a secondary condition should be clearly enunciated and one proceeds into a self-stopping or cutting off

The Explinltlon of the Conduct sPyod-khnd

1169

(of the Bardo experience). And here appearances (that is, the visions experienced in the Bardo) will become overthrown and exhausted. Even though the experiences that arise will just increase, they will arise there in their perfection (and completeness), but by applying practices for recognizing them, they will ultimately liberate. For the individual who has become familiar with them (the visions experienced in the Bardo) and knows them intimately, the divine forms and the mandalas are complete in their perfection. [62]

At that time, these will arise and one meets the three-fold visions with (six) clairvoyant powers and the (six) recollections. [ 63] And it is said that one will not accompany (and escort) these familiar self­ manifestations.

As for those individuals of intermediate capacity in terms of purification (sbyangs-pa 'bring rnams), one will come to liberation by way of three essential points. In terms of the instruction for the Clear Light (practice) given previously, because of practicing to become familiar with them just a little and knowing them intimately, one will come to know (and recognize) them now (in the state of the Bardo). During the process of dying ('chi-khar), the real meaning regarding them was clearly articulated, and so there remains a proper memory (of the instructions). Then, when the Bardo of the Clear Light of Reality arises into manifestation, because of the essential points of meeting the three (the sounds, lights, and rays), it is impossible that one will not liberate (while in the Bardo).

According to the gZer-bu, "At that time, first one should recollect the Guru or the Master. Then one should recollect the Upadeshas and other instructions. The karmic traces that represent the secondary conditions having been awakened (into consciousness), then there will occur liberation. One will become liberated in the Bardo by way of secondary causes." So it is said.

As for the individual of inferior capacity, "Those who have attained little in the way of purification with regard to these instructions, they will not escape the self-arising of these three manifestations at this time. Because these self-manifestations of the sounds, the lights, and the rays arise like illusions, without producing any attachments or desires, or any fear or panic, one knows (and recognizes) these self-manifestations of divine forms and primal cognitions to be like illusions and one will become liberated without being deceived by them. [64]

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I

The Pract1ce of Dzogchen 1n the Zhang Zhung Tradit1on of T1bet

Elsewhere, as for these manifestations of the sounds, the lights, and the rays, at that time, for the superior individual, they will arise as friends (and helpers), for the intermediate individual, they will remember the advice (of the Lama), which represents the secondary condition (for the bringing about of liberation), and also, for the inferior individual, by being simply aware of them as self-illuminations (of one's own mind), one will certainly become liberated. [65]

Again, according to the

gZer-bu,

"By way of these visions, one comes to see one's own face by oneself. Self-awareness meets itself, its own face, whereupon ignorance and delusion are awakened into their own original condition." [66] So it was said.

In document Entregable 4: Informe (página 167-186)