The Direct Introduction to the Six Spheres (thiglés) is an essential text from the scriptures of the Aural Tradition of Zhang Zhung (Zhang Zhung NyenGyud). This text gives a concise summary of the material covered in the more widely disseminated text, The Six Lamps. 

Specifically, this text gives a series of direct introductions (also known as pointing out instructions): 

1) The sphere of the abiding base. 

2) The sphere of the heart. 

3) The sphere of the soft white channel. 

4) The sphere of the far-castied lasso. 

5) The sphere of the pure realms and 

6) The sphere of the bardo.

The Direct Introduction to the Six Spheres

from the Dzogchen Aural-Tradition of Zhang Zhung

I prostrate to that glorious one, who, with loving compassion toward all afflicted sentient beings, serves as a guide to those beings who are migrating in cyclic existence, through his experience, realization, and liberation.

In order to teach that the blissful Bonku exists within you, these instructions from the Aural Tradition are directly introduced.

This root of all Bon, this pinnacle of all vehicles, this extracted essence of all quintessential instructions, this heart-blood of all khandro, this refined essence drawn out from the interior of all the vehicles: although this has been arranged in words so that [these instructions] be clearly imbued in the mental continuum of both oneself and others, keep this secret.

These instructions on the direct introduction to the Six Spheres are the proper and root oral instructions on the Six Spheres.

1) In the Sphere of the Abiding Base, you are directly introduced to the manner in which Awareness arises. If you are not introduced to the base, then the base of delusion will not be cut at its root.

2) In the Sphere of the Fleshy-Heart, you are directly introduced to the natural state of Awareness. If you do not practice that, then the natural state of your nature of mind will not be firmly established.

3) In the Sphere of the Soft White Channel, you are directly introduced to the path of Awareness. If you do not recognize that path, you will not distinguish pure Awareness from the impure.

4) In the Sphere of the Watery Far-Casting Lasso that illuminates, you are directly introduced to the signs of Awareness. If these are not shown to the illuminating eyes, clear light will not be firmly established.

5) In the Sphere of the Direct Introduction to the Pure Realms, you are directly introduced to the examples of Awareness. If the examples are not shown, the profusion [of thoughts with regard to] the spheres are not stopped.

6) In the Sphere of the Bardo, the dissolution and ejection of awareness is taught.

These are the root verses of the Six Spheres.

First, as for practice, this is an instruction for those of excellent intelligence. The place is the all-pervading Bonku. The unmoving base, empty and selfless: from that, does it move or not move? It moves slightly. Does it change or not change? It changes slightly.

From emptiness, light emerges. From light, rays emanate. In the pure elements there five lights, and in the unripened body there is aversion and passionate attachment, and you are trapped in the shell of the elements. The body searches for a mind, and the mind searches for a body.

For example, it is similar to a fish caught in a net. The process of the connection of matter and awareness is also the process of delusion. The base is Bonku itself.

As for directly introducing the realization of that: first, establishing the natural state of the base.

This direct introduction of awareness has three parts: example, meaning, and signs.

As for the example: appearances (gsal ba) are reflected on the face of the mirror, [just as all phenomenon are reflected [on] the mirror of primordial wisdom. Clarity and emptiness are the Bonku. Directly introduce the five primordial wisdoms as co-emergent (lhun gyis grub pa). The direct introductions of the signs are shown in the eyes.

[As for the place]: it abides in the jewel-heart. The path is illuminated in the soft white channel. The purity arises in the sense of the eye. The signs arise in the individual objects.

[As for] the time of the direct introduction: this is the time when the pure and impure elements are separated. The vital points of the body are crucial. Hold the wind a little. Your two fingers press on the eyes. Holding the wind, at first, a variety of rays arise at the time of filling [the lungs]. Directly introduce that as the Emanation Bodies.

When releasing a short breath, by relaxing the fingers a five-colored rainbow light arises. Directly introduce that as the [Complete] Enjoyment Body.

Finally, when breath is expelled, the eyes are open.4 In a carefree state, look at the dynamic energy of the Bonku of the base, and so forth. Directly introduce that as sound, light, and rays.

As for direct introduction to the meaning: the base, that is free of any thoughts whatsoever, arises unceasingly (ma ‘gags) as the dynamic energy of Awareness. Like that, through the force of the direct introduction, the mindful consciousness is liberated into non-duality; stare directly (rjen che re) at the Bonku.

Recognize that [the base] is like the sky and Awareness is like the sun. Limpid (seng nge) and lucid (yer re): how wondrous! The instruction on the First Sphere is complete.

2) As for the Sphere of the Fleshy Heart: the practice of the path has three parts.

The outer elements are the manner in which it is formed. In the inner aggregates it also abides. The aggregate of form is like the palace of the deity. The abdomen and below are like the lower part of the palace walls with its banners.

The upper part of the palace walls, the lungs, [are like] a lotus with an eight-petaled circumambulation passageway. The jeweled heart-citta is within the eight-petaled lotus of the lungs. Outwardly there are three spokes. Inwardly, there are four corners and eight walls.

As for the key point of the red and white fat of the heart: the jeweled-citta is like a dome of crystal.

Inside this, a skylight (khar khung) of primordial wisdom and in that abides the sphere of basic space. In that abides the “citta-jewel of Awareness.”

Its existence is not established as substantial with signs of color and shape.

It is not eternally [existent]. It is without substance. It is not non-existent. It is aware and clear.

Because it is without a perimeter, it does not have a center. The primordial wisdom of the self-originated is without a door or interior. The Deity is the great clear depth. I prostrate to the three: the Bonku, the [Complete] Enjoyment Body, and the Emanation body. They are free from all extremes of eternalism and nihilism.

What is the essence? It is a clarity that is not established as anything whatsoever. Through unceasing mindfulness, it is known as “the Sphere of sending forth a variety of emanations.” Empty in its clarity; clear in its emptiness; because it is in the nature of clear light it is also known as “Sphere.”

With regard to that, there are two systems of direct introduction. Directly introduce: a) With attributes: the syllables and Deity Bodies, the direct introduction to clarity- and-emptiness, and

b) Without attributes: practicing through energetically checking (bsdur ba) the awareness of this very moment (da lta’i shes pa), a clear and vibrant (sa le ba) mindfulness.

a) First, the [direct introduction with] syllables has two parts.

Bind the posture (phyag rgya) through the body-posture (lus kyi phyag rgya) that is [erect] like a [straight] line (thig gdab). Focus your consciousness (shes pa). like hitting a nail, on a seed syllable. Through that, when the citta is inside of the channel, focus your awareness on clear light naturally [appearing] as a white A [made of] light rays, the size of a mustard, as though it was drawn with a hair, [or] alternatively, [focus] on a HŪṂ with five-colored light.

Furthermore, the essence of those syllables is nothing other than the Deity Body. That very deity, also, is merely the transformation of emptiness. Directly introduce the inseparability of the nature of mind and Reality (bon nyid) as clarity-and- emptiness. That is known also as the essence of clear light. That’s it.

b) As for direct introduction without characteristics: starting from right now, understand the dynamic display of the unceasing.

Vibrant (sa le ba), it is the co-emergent Buddha. As for mindfulness: through the power of this oral instruction, practice.

Arising clearly, without a thought of attachment (ro), appearances are conveyed insubstantially (khra le khro le) to the Bonku. Directly introduce like that. Practice with an empty-clarity.

As for this [instruction]: this instruction enables a person to independently achieve [awakening].

The instruction of the Second Sphere is complete.

3) As for the Sphere of the Soft White Channel, the direct introduction to the path of Awareness has four parts:

Generally, it is like the net of the channels in the aggregates of the four humors. There are four channels which have the ability to function. From inside of that there abides awakening (byang chub, bodhi) which is not like others; it is [special], like a staff of sandalwood. In one channel, it spreads out to three, from the secret place reaching up to the aperture of Brahmā. It is like a pillar of citta: a thread of silk, or the hair of a horse’s tail cut into a 1/10th part.

As for the sphere: [the sphere] abides as the two secret winds of the radiance of the five wisdoms and the clarity of the nature of mind. As that channel is established, through holding that wind, the world becomes clear without [any distinction] of outer and inner.

It is like placing an amalaka fruit in the palm of your hand: it is the sphere of knowing the minds of others and so forth.

As for “mind”: Although, now, wind and Awareness abide in that channel. When practicing, as well, having been perfected by means of the dynamic energy of the Three Bodies, moving by means of the mobilizing wind, then mounted on the horse of the unborn A: like moisture [evaporating off of] a mirror, it departs through the path in that channel.

 Exhaling out the mouth with [the sound of] Ha, having mounted on the horse of the unborn Awareness, it departs through the eyes.

Furthermore, the male Awareness goes out through the right eye and the female Awareness goes out through the left eye.

As for the direct introduction: directly introduce the emptiness in the clarity, as the essence of clear light

The five lights are naturally clear. Directly introduce the radiance or the dynamic energy.

Directly introduce the appearances of sound and rays as a miraculous display.

Now, also, directly introduce the subtle light rays as clarity and emptiness: mother and child.

At the time of the bardo also, this instruction should be moist with practice. Through directly introducing the subtle light rays as clarity and emptiness, if you generate the deathless bonku you become unchangeable (btsan du ‘gyur).

The instruction on the Third Sphere is complete.

4) The Sphere of the Watery Single (rkyang) Lasso, the direct introduction to the signs of Awareness.

As for the “Watery Far-Casting Lasso”: there are light rays in the left and right eye. They are shown in the eyes because they are the portal in which the primordial wisdom of the purity of the elements arises.

The primordial wisdom of Awareness enters into the eyes and arises from the eyes.

Arising (mtshon) from them and then departing them as well, it is shown to the eyes.

In the balance of the elements, it is like pure water; it is the Sphere of the Far- Casting Lasso.

As for “Sphere:” arising from the eyes without being obscured by outer inner, it is also a Sphere.

As it is an unobscured transparency like a clean crystal egg, it is also a Sphere.

As for “sign”: in the unmoving bonku, the base-of-all two, the clear dynamic energy of white light arises as Form Bodies.

They arise in the portal of the eyes. The signs of five lights naturally illuminate the eyes.

The instruction of the fourth Sphere is complete.

5) “The Sphere of the Direct Introduction of the Pure Realms:” In the first moment, directly introduce the many subtle rays and lights that arise as the Emanation Body.

In the second moment, directly introduce the subtle, naturally illuminated, clear light, as the Complete [Enjoyment] Body.

In the third moment, explain the meaning of the base, the natural state; directly introduce the signs of sounds and light, naturally liberated in their own place, as the Bonku.

Like that, if the stages of the vital points of instruction are conveyed upon a base, then the causes of lower birth will be exhausted and the conditions of misery will be annihilated.

In the action-sphere of the elements, Awareness is directly introduced as examples in four parts:

As for the two, outer and inner elements: the radiance of the outer elements is the

sun and moon. The radiance of the inner elements is the two eyes.

As for the sphere: it is natural clear light. The radiance of the five primordial wisdoms illuminates without obscuration.

As for the direct introduction to the examples:

The example of the lamps of illumination are the sun and moon. The signs are the eye-senses.

The meaning is the appearance of clear light.

As for showing the examples:

Recognizing clear light has four parts:

The season, the time, the vital point of the body, and the winds.

As for time: in the fall. The [best] time is the early morning and afternoon. Check if the [weather of the] day is good and the sky is clear.

At that time, pray to the lama. Generating impermanence in your mental continuum, bind the vital points of the body. That has four parts:

First, the body is like a lion taking a dog stance. Pull up the lower wind. Bring your belly toward your spinal column. With your left index finger14 block the left eye.

Focus on the outer Sphere with the portal of the illuminated great method. Through this [practice], at this time the outer and inner clear light transparently arise in thirty- five moments: blue, light-yellow, red, and green are drawn like a rainbow in the sky.

At that time a confident experience arises like a mother [seeing her] only child. Because it clear inside and outside it is known as “transparent.”

Recognize and relax. In the state of relaxed body and mind, take the body posture that is like an elephant stretching.

Like described previously above, similarly, press down the upper wind, and focus on the lamp of seeing the clear wisdom.

Press the two thigh channels. After twenty-five cycles (‘gyur), light arises as a palace. This is the time known as “the great clear light without inner and outer.”

Then again, with body and mind in a state of gentle relaxation, put your body in the posture of the squatting Rishi. Softly hold one [breath] with the gentle breath practice (‘jam rlung); focusing on the outer spheres with the two [eyes], method and wisdom. After [holding for] twenty-three cycles (‘gyur), the Emanation Bodies and deities appear in the outer and inner clear light. Through generating the special clear appearances, this is the time when the outer awareness and inner awareness become an unbroken Awareness.

Through a changeless certainty (thag chod) there arises an experience that is like finding a precious jewel.

Then, again, when the body and mind are relaxed, the body posture is like a swan [going to] the corner. In addition to [practicing] that wind as above, press the upper wind, and stir up (dkrugs) the intermediate wind (bar rlung). It is like seeing with primordial wisdom.

 At that time, the appearance of deities arises amidst the clear light. A certainty (thag chod pa) of the experience of coming to the Precious Land of Gold (Ratnasuvarṇadvīpa) arises. The Deity Bodies are directly introduced with certainty.

Now, be certain. With regard to the channels of the vital points of the body, be skilled like a white goat climbing up a rocky cliff. Through the two visions of clear primordial wisdom, the outer and inner sky are mixed.

Directly introduce with force (btsan thabs), the vital point that is like shooting an arrow.

Through the vital points of agitating and bouncing the body, the portal of the channels is opened.

There are three: Deity Body, clear light, and nature of mind. In the basic space of the sky, the primordial buddha, there are three: clarity, emptiness, and bliss. Through proper practice and training, freed of the mind which practices, disperse (khrol gyis) and arrive in the state which is free of concepts.

Directly introduce, cutting off all proliferation of thought.

Through this great realization, realize, free of grasping at fantasies (mno ba’I rtog). [This state] is clear without of even a speck of dust (rdul tsam) of thoughts.

The instruction of the fifth Sphere is complete.

6) The Sphere of the Clear Bardo has three parts: the definition of the bardo, the Sphere of the Clear Bardo, and the point of focus, Awareness.

As for the meaning of bardo: it is a time of not finding your own place, of not resting anywhere. That is known as “the Sphere of clarity.”

As for this time: it is when matter and Awareness are separated, the end time

when the body’s elements disintegrate.

Exhale the breath through the mouth and the nose. When Awareness is exiting from the eyes, as for the clarity: when the pure and impure are separated, clear light is [seen] in the objects of consciousness.

At that time, there are three [phases]: abiding, cessation, and clarity. The essence of clear light is abiding. The dynamic energy and emanation are arising. Appearances of this world are cessation.

This dissolution of Awareness has three parts: For the most intelligent, the subtle light rays are absorbed into clarity-and-emptiness, the essence of clear light. Through mindfulness of death in that situation, and through the power of practicing at this time, panic and fear are not born.

For those of middling intelligence, there are six: the three hostesses (sun ma) and the three escorts which accompany you.

The three hostesses arise as the three – sound, light, and rays – in the objects of consciousness.

The three escorts who connect the previous and later lives are lama, yidam, and khandro.

The positive qualities are: the lama shows the path of awakening and the result. The yidam-deity protects from thieves of the six migrations. The khandro teach the signs and transmission. That individual should then recognize the path.

Accompanying those of inferior intelligence has three parts: accompanying with your own experience; accompanying by means of the instruction of other; and, accompanying through the compassion of the lama.

This instruction will be conveyed to those of inferior intelligence. When an individual is at the time of death, place their bodies comfortably.

Furthermore, engage in meditation on the yidam. Recollect the lama as an object in your consciousness. Cultivate devotion. First, realize, without delusion, who it is that is devoted, then accompany that [realization] simultaneously with your final breath.

Also, mount [your consciousness] on the horse of the A syllable, clothed with clear light; propel yourself into the heart of the deity. In truth, however, you cannot be propelled to or absorbed; rest in the state of light rays, completely clear and empty.

The sound and light mix inseparably into Deity Body. Rest your uncontrived mind in the state of Reality (bon nyid).

Furthermore, one is free from all the extremes of thought, recitation, and concentration.

The one-to-one transmission of the oral instruction of the Six Spheres is complete.

May auspiciousness increase. This book belonged to Tshangpa Jadral. Samayā. Samāyā.

[Tibetan] entered on a computer at Triten Norbutse Library, Nepal, 2002.

This additional colophon is from an edition of the Quintessential Instruction of the Six Spheres.

Rongom Thogmé Zhigpo requested Takdé Yangla Tonpa [to teach this]. Then it was passed successively through fifteen lamas of the Aural Transmission lineage. Then Ögom Sogyal himself requested it. Then, through the successive lineage, Lingtsun Sonam Tsugphud requested it from Nyarong Lodro Gyaltsen, then it reached me. Virtue. Virtue. Virtue.