Karmapa (IX) Wangchug-Dorjey - the Mahamudra Eliminating the Darkness of Ignorance

Mahamudra Eliminating the Darkness of Unawareness

Table of ContentsMahamudra Eliminating the Darkness of Unawareness.......................................................1

Part One: Preliminaries....................................................................................................1Introduction...............................................................................................................1Safe Direction, Prostration, and the Bodhichitta Aim...............................................1Vajrasattva Meditation..............................................................................................2Mandala Offering......................................................................................................2Guru-yoga..................................................................................................................2Death and Impermanence..........................................................................................3Karma and Behavioral Cause and Effect...................................................................4The Shortcomings of Samsara...................................................................................4The Precious Human Body........................................................................................5The Causal Condition................................................................................................5The Dominating Condition........................................................................................5The Focal Condition..................................................................................................5The Immediately Preceding Condition......................................................................6

Part Two: A Stilled and Settled State of Shamatha.........................................................6The Essential Points concerning the Body and Mind................................................6Focusing on a Visual Object......................................................................................7Other Sensory Objects...............................................................................................8Eliminating Mental Dullness and Flightiness of Mind..............................................8Focusing on No Object..............................................................................................9Focusing on the Breath and the Three Stages of Settling the Mind..........................9Eliminating Mental Tightness and Looseness.........................................................10The Actual State of Shamatha and the Three Boon Experiences............................11

Part Three: Vipashyana Meditation...............................................................................12Examining the Essential Nature of the Settled Mind..............................................12Examining the Essential Nature of the Stirring Mind.............................................13Examining the Essential Nature of the Mind in Relation to Appearances and in

Relation to the Body.........................................................................................14Examining the Essential Nature of the Settled and Stirring Minds Together.........16Meeting, Face to Face, the Essential Nature of the Settled Mind...........................17Meeting, Face to Face, the Essential Nature of the Stirring Mind..........................19Meeting, Face to Face, the Essential Nature of the Mind in Relation to

Appearances and in Relation to the Body........................................................21Meeting, Face to Farce, the Essential Nature of the Settled and Stirring Minds

Together............................................................................................................23Summary..................................................................................................................25

Part Four: Enhancing Your Practice..............................................................................25Combining Mahamudra with Other Sutra and Tantra Practices and with the

Four Types of Behavior....................................................................................25The Five Distorted Conceptual Thoughts, Three Skills, and Four Buddha

Corpuses...........................................................................................................27The Three Points of Deviation and the Four Places for a Loss of Voidness...........28The Six Dangerous Gorges and the Three Hindrances............................................30The Benefits of the Practices and the Stages and Pathway Minds According to

Mahamudra.......................................................................................................32Concluding Definitions...........................................................................................36Author's Colophon...................................................................................................38


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(Phyag-chen ma-rig mun-sel)by the Ninth Karmapa Wangchug-dorjey

(Kar-ma-pa dBang-phyug rdo-rje, 1556-1603)translated by Alexander Berzin, 1977

according to explanations by Beru Khyentse Rinpoche

revised translation by Alexander Berzin, February 2008

Part One: Preliminaries

Introduction

I make heartfelt obeisance to the precious Kagyu line. Although manifestly enlightenedcountless ages ago, you have been emanating in whatever bodies have been suited for tamingthose needing to be tamed, so that even hearing your names eliminates the fears of recurringsamsara.

Having prostrated to my guru and his lineage, I shall say a little about mahamudra, the greatseal, the innermost heart of the diamond-strong vehicle of mind, Vajrayana, in order toencourage disciples desiring liberation. It is the singular pathway of mind through which allBuddhas have traveled. Moreover, with the undissipated warmth of inspiration from theguideline teachings transmitted orally, one ear to the next, in succession from the Buddha tomy root guru concerning the essence of the minds of all the Buddhas of the three times, it is amethod for achieving, in a single lifetime, the extraordinary supreme state of a unifiedVajradhara pair.

For elaborating the practice of mahamudra according to the non-degenerated manner ofexplication of the precious Kagyu, there are three parts: the preliminaries, the actualfundamental part, and the concluding material.

Safe Direction, Prostration, and the Bodhichitta Aim

For the first of these, there is taking safe direction or refuge and generating a bodhichitta aim.

In the space before you, imagine a wish-granting tree with one trunk and dividing into fivebranches. On the central one is your guru, on the front one are the Buddha-figures, the yidams,on the right one the Buddhas, on the back one the Dharma scriptures, and on the left one theSangha community. Each is surrounded by a cluster of figures of its own class.

Imagine yourself situated in a multitude of all motherly limited sentient beings, with yourselfstanding in front as their leader and all of them joining you in a chorus of taking safedirection. (Everyone) is reciting what is appropriate for taking safe direction and is in the stateof mind that thinks, "Realizing that all limited beings have been my mothers and fathers, may

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they be endowed with happiness, parted from suffering, and attain the peerless purified stateof enlightenment. And so, for that purpose, I shall take safe direction and generate abodhichitta aim." (Recite, then), "From the Buddhas, the Dharma, and the HighestAssembly...." and meditate on the four immeasurable attitudes: "May all limited beings beendowed with happiness and the causes for happiness," and so on. At the conclusion, meditatethat the objects of safe direction melt into light and dissolve into you.

That is the first (preliminary practice): purifying your mental continuum through themeditations for taking safe direction and generating a bodhichitta aim.

Vajrasattva Meditation

Meditate on the crown of your head your guru as Vajrasattva, white in color, with right handholding a vajra scepter at his heart, left holding a bell at his hip, and arrayed with the excellentbodily signs and exemplary features. Then (having recited), "O Guru− Vajrasattva, I beseechyou to purify me of all my negative karmic force and obstructions," and, in addition, havingapplied what is appropriate for open admission (of your previous mistaken behavior), imaginewhite nectar falling from the large toe of Vajrasattva's (right) foot. It enters you through thecrown of your head and fills your entire body. All your negative karmic force andobscurations leave you and, in their place, you are entirely filled with nectar. Pleased, yourguru melts into light (and dissolves into you). Meditate that your body, speech, and mind andthe enlightening body, speech, and mind of Vajrasattva have become inseparably mixedtogether.

That is the second (preliminary practice): purifying yourself of negative karmic force andobscurations through Vajrasattva meditation and mantra recitation.

Mandala Offering

Meditate (before you) that, in a mandala arranged with five mounds, your guru is in the center,before him are the Buddha-figures, to his right are the Buddhas, behind him are the Dharmascriptures, and on his left is the Sangha community. This is the actualized mandala.

Then, having arranged another mandala with mounds, offer it to it with, "This base, anointedwith fragrant waters, strewn with flowers..." and so on, and, in addition, the appropriatemandala ritual. Then present actually arrayed material offerings and mentally created ones.

By the force of having made offerings like that, you will complete your two networks (ofpositive force and deep awareness). Then, having made requests, "Inspire me to developsublime boon experiences and stable realizations," think that the host of deities in theactualized mandala melt into light and dissolve into you.

That is the third (preliminary practice): completing your two networks like that throughearnestly practicing the instructions for the mandala offering.

Guru-yoga

Meditate that on the crown of your head is your root guru, either in his own bodily form or inthe aspect of a Buddha-figure, whichever you prefer. Meditate that the (lineage) gurus goingback to Vajradhara are either stacked one atop the other above his head or meditate that they


Safe Direction, Prostration, and the Bodhichitta Aim 2

are in a multitude (clustered around him). Directing toward them immeasurable firmconviction, appreciation, and extraordinary fondness, make them requests very strongly andfor a long time. When your state of mind has transformed (through their inspiration) and youhave made it stable, then meditate that the lineage gurus, together with a host of Buddhas,bodhisattvas, viras, dakinis, Dharma protectors, and guardians, dissolve into your root guruand that your root guru is the embodiment incorporating them all.

Present the outer, inner, and secret offerings and offer the seven-limb prayer. Then stronglytake safe direction, enhance your bodhichitta aim, and make requests with: "(Together with)all motherly limited beings equal to space, I make requests to you, my guru, the preciousBuddhas; I make requests to you, my guru, all-pervasive Dharmakaya; I make requests to you,Sambhogakaya of great bliss; I make requests to you, Nirmanakaya of compassion," and soforth.

Then, by your guru dissolving into you, think that your guru's enlightening body, speech, andmind have become inseparably mixed together with your own mind and then set your mindinto a state parted from mental fabrication.

Earnestly practicing by relying on this method for gaining the stable realizations ofmahamudra is the fourth (preliminary practice): causing inspiration to enter you throughmeditation on guru-yoga.

Death and Impermanence

If you do not meditate on impermanence, you will not turn your mind away from concern forthis life. If you do not turn your mind, you will not become liberated from samsara,uncontrollably recurring rebirth. Therefore, concerning that, (Nagarjuna has written in hisLetter to a Friend, verse 55), "Many things can damage your life: it's more impermanent thana bubble on a river, tossed by the wind. Any respite (from death) you may have - to breatheout after breathing in and to awaken from having fallen asleep - that's utterly amazing!"

Like that, then since, in general, all affected phenomena are impermanent and, specifically,since the life force of wandering beings is as imper−manent as a bubble, you can never knowwhen it will burst. There is no certainty that you will not die right now. Since, at the time ofdeath, nothing except Dharma is of any help and since, in accomplishing meaningless tasksthat are worldly and for this life, you will not pass beyond the causes for suffering, swear anoath that whenever your mind wanders for even a moment toward thoughts of food, clothing,and so forth for this life, you will immediately think about death.

Count those who have previously died from time to time - your own relatives and close ones.(Think about) the manner in which they have died and how their corpses were taken to thecemetery and nothing remains of their bodies. Further, since you, too, do not transcend such anature, work yourself into a state of trembling fear like a limited being placed into the handsof a hangman. When (you have done that, then) by not letting your mind escape into mentalwandering and by completely discarding any interest in this life, meditate completely wrappedup in just that.

That is the fifth (preliminary practice): meditation on death and impermanence.


Guru-yoga 3

Karma and Behavioral Cause and Effect

After that, as it is necessary not to mix up what is to be adopted and what is to be discarded inreference to karma and behavioral cause and effect, (think about how) the fruits of whateverkarmic actions embodied beings have themselves performed ripen on them individually.Moreover, if you commit the ten destructive actions, you are reborn in one of the worserebirth states. Depending on (which of) the three poisonous emotions (motivated them), theirfrequency, whether their objects were mighty or not mighty, and whether what you committedwas major, middling, or minor (in nature), you are reborn either as a hell being, a clutchingghost, or an animal. Once you are born as that, you have to experience these or those (kindsof) hard-to-fathom sufferings. Depending on whether you have committed major, middling, orminor constructive actions, you are reborn either as a human or as a god on the plane ofsensory desires, on the plane of ethereal forms, or on the plane of formless beings. Therefore,at all times, investigate and scrutinize your three gateways of behavior.

Feel joy at whatever constructive acts you have performed and bring to a halt whateverdestructive or unspecified actions you have done. In other words, not mixing up what is to begotten rid of or adopted, what is to be engaged in or rejected, break the continuity of yourdestructive actions and make the rounds of constructive acts of your three gateways (of action:body, speech, and mind) have no breaks in their continuity. That is the very meaning ofBuddha's teachings and is what accomplishes the aim of having done the practices. Therefore,once you have come to know, in great detail, what is to be adopted and what is to be discardedwith respect to karma and behavioral cause and effect, train yourself (in accord with that).

That is the sixth (preliminary practice): the teachings on karma and behavioral cause andeffect.

The Shortcomings of Samsara

After that, if you have not meditated on the shortcomings of uncontrollably recurring samsaricrebirth, you will not turn away from clinging to it, nor will you develop thoughts ofrenunciation, the determination to be free. Because of those circumstances, boon experiencesand stable realizations will not dawn on your mental continuum. Because you will bedepriving yourself of your share of them dawning, you must meditate on the sufferings ofsamsaric rebirth in order to rid yourself of them.

Further, when limited beings are reborn as hell beings, they have the sufferings of the eighthot hells, the eight cold hells, the neighboring hells, occasional hells, and so on. Clutchingghosts have hunger and thirst. Animals have being killed and slaughtered. Humans have birth,old age, sickness, and death. Gods have transference of consciousness and falling. Demigodshave fighting and disputes.

Moreover, in those six classes (of rebirth) with such sufferings and more, the experiences ofmanifold obvious sufferings are the suffering of suffering. That which appears to be happinessis the suffering of change. That which has the tone of abiding with a neutral feeling is the(all-pervasive) affecting suffering. Because you are uninterruptedly harmed (by this last one),then even if, within this circle of samsaric rebirth, you have attained the high state of auniversal chakravartin emperor, Brahma, Indra, or the like, you have not passed beyondsuffering. Therefore, thinking definitely to separate yourself, as much as is possible, from this(terrible situation) right now, decide that this samsaric circle of rebirth is like a dungeon or apit of flames and make efforts in the methods for liberating yourself from it.


Karma and Behavioral Cause and Effect 4

But, even if you have achieved a Hinayana purified state with residue, you still have nottransmuted to a supreme state of ultimate happiness. Therefore, you need to attain thispeerless purified state of enlightenment now, by all means whatsoever. For the sake of that,with the certainty that all limited beings, without exception, have been nothing but yourmothers and fathers, kind without any beginning, develop an uncontrived bodhichitta aim,thinking, "I shall definitely place them in the stable happiness of a peerless, perfect,completely purified state of enlighten−ment."

That is the seventh (preliminary practice): earnestly practicing just that.

The Precious Human Body

The working basis for actualizing that is the precious human body. Because it is extremelydifficult to find, you must wrap yourself completely in the practices, not letting yourself comeunder the sway of indolence or lazi−ness. If you have to leave, returning empty-handed, fromthe respites and enrichments (of a precious human body) snatched away by the demons ofdeath and impermanence, then what will you do? In other words, since this precious humanbody is so difficult to find and so easy to lose, make your attainment of its respites andenrichments meaningful at all times and in all situations.

That is the eighth (preliminary practice): practicing that extremely earnestly.

The Causal Condition

Of the four conditions for actualizing the practice, the causal condition is earnestly practicingto develop disgust (with samsaric rebirth) and to send off, as something to be turned away,your clinging (to it. Do this) by taming your mental continuum with (thoughts of)impermanence and by seeing the individual and general characteristics of samsaricphenomena.

That is the ninth (preliminary practice).

The Dominating Condition

Entrust yourself to a perfect spiritual master - a guru who is a person in the lineage, the guruthat is the enlightening words of a Blissfully Gone Buddha, the guru that is the deepest actualnature, the guru that is a gesture in a vision, and so on - and practice his or her guidelineinstructions just as they are.

Because being cared for by a perfect spiritual master is the dominating condition (foractualizing the practice), entrusting yourself in that way is the tenth (preliminary practice).

The Focal Condition

Cut off completely all sectarian, biased feelings toward these (tenet systems and lineages)established by convention and mental labeling by concepts. Develop the certainty that they areall non-contradictory and, from all of them (come) a dropping down to the natural state of theactual nature of all things - the especially distinguished, primordial abiding nature.

As being undeceived about what is to be meditated upon is the focal condition (for actualizing


The Shortcomings of Samsara 5

the practice), becoming certain like that is the eleventh (preliminary practice).

The Immediately Preceding Condition

Not only must you develop steadfast effort from the state of mind that is parted from clingingto meditation (in a sectarian manner), you must also not have any sign whatsoever of hopes orworries, such as thinking, "I am doing meditation; I will continue doing it; I have done it; andwhen (success) has arisen, that will be good."

As being parted from hopes and worries is the immediately preceding condition (foractualizing the practice), practicing from a state of mind that is uncontrived is the twelfth(preliminary practice).

This concludes the preliminaries.

Part Two: A Stilled and Settled State of Shamatha

The Essential Points concerning the Body and Mind

As for the actual fundamental part, there are two (sections): a stilled and settled state ofshamatha and an exceptionally perceptive state of vipashyana.

As for the first, in general, there are many methods for developing samadhi, absorbedconcentration. But, if you know one set of essential points, then hindrances and interferenceswill not come about and, parted from any faults regarding shamatha or vipashyana, boonexperiences and stable realizations of primordial deep awareness will occur without any labor.By indicating the teachings (for this) through the gateway of the body posture of Vairochana,you will have a method for effortlessly developing absorbed concentration for the generationand complete stages (of anuttarayoga tantra) and the boon experiences of bliss, clarity, andnonconceptuality.

Therefore, since beginners need to rely on the essential points concerning the body posture,then concerning that:

in order to bring the downward-going energy-winds under control, have your legs bein either the vajra-posture or the sattva-posture.

•

In order to make the energy-winds of the earth element remain in the centralenergy-channel, straighten your spine like a pointed tube.

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In order to induce the energy-winds of the water element into the central channel, claspyour hands together beneath your navel in the total absorption mudra-gesture, raisingyour shoulder blades back toward each other.

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To induce the energy-winds of the fire element into the central channel, keep yourneck slightly bent like a hook.

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To induce the energy-winds of the wind element into the central channel, have youreyes neither wide-open nor shut, but gazing at a point straight ahead from the tip ofyour nose.

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Have your tongue and lips dropped down to their natural state or have your tonguetouching against your upper palate.

•


The Focal Condition 6

With your body held with the essential points of posture like that, then once the movement ofconceptual thought has naturally purified itself away, many advantages such asnonconceptuality and so forth will dawn. But even just with your body held with thoseessential points of posture, your body and mind will pass into a blissful and tranquil state.

Therefore, having made (your body and mind) be neither too tight nor too tense, first expel alittle air and then set your breathing into unlabored exhaling and inhaling. Refresh yourmemory a bit about the preliminaries and then do not bring to mind past actions or think aboutdoing something in the future or that you are doing something (now). Without adopting orrejecting, set your mind into a state of normal awareness in the present moment - its realnature, fresh and clean, at ease, naturally simple, and which has neither been fashioned norcontrived. Through this, your mind will become serviceable and will develop absorbedconcentration. Therefore, because these essential points of posture of the body and mind arethe foundation stone for meditation, earnestly practice them.

That is the first point (for shamatha meditation).

Focusing on a Visual Object

If you are unable to settle your mind into that state, then, by focusing it, direct your manner ofgaze externally at a stick, a pebble, a Buddha statue, the flame of a butter lamp, the sky, andso forth, whatever suits you. Without thinking at all about the color, shape, and so on of thatbasis for focus, rid yourself of both being either too overly tense or slipping into beingcarefree and loose. In other words, having set (your mind), without the slightest meandering,on merely that which you have taken as the basis for your focus, cut off completely allrambling of other conceptual thoughts.

Alternatively, focus on either the syllables white OM, red AH, and blue HUM, or on white,red, and blue drops, whichever suits you, drawn in front of you and in the essential nature ofthe enlightening body, speech, and mind of all the Buddhas. In short, direct and set (yourmind) single-pointedly on whatever type of visual object suits it and which is pleasurable for itto take. If you try to settle your mind on something your temperament cannot take at all andwhich is not at all in character of how you (usually) set (your mind), then when you try tomake (your mind) go (there), it will stick (your attention) onto anything else that just comesup, without taking care about sending it (to that object).

Completely cut off all signs of conceptual thoughts, such as "I am meditating" or "I am notmeditating," or hopes to be able to settle your mind or worries that you will be unable to settleit, and the likes. Meditate while maintaining account of your mindfulness not getting intomeandering, for even an instant, to some−thing that it should not be meditating on at all. Haveyour sessions be well-divided, with many short ones, and do not become discouraged abouthaving to cut off distraction again and again and having to totally absorb (your mind) oncemore with clarity, lucidity, and joy. It is important to train in all that.

If it will be comfortable for your mind to take any one of these (visual objects) as its basis forfocus, then do that. If you wish to take all of them in turn, this is permitted. But, if you havetaken one and find that sufficient, do not feel that you have to go on to take them all, as ifgoing through an alphabet primer.

In short, having your mind take whichever visual object suits it is the second point (forshamatha meditation).


The Essential Points concerning the Body and Mind 7

Other Sensory Objects

Once you have taken that (visual object as your basis for focus), then take as well, in turn, asound that is the object of your ears, a smell that is the object of your nose, a taste that is theobject of your tongue, a physical sensation that is the object of your body, and so forth. As forthe sound, smell, and so on, for that, direct your mind at merely a distinct sound or apronounced smell and hold it with the hook of your mindfulness, without meandering.Maintain your mind on whatever (sensory object it is focusing on) and, except for setting(your mind) into being dropped down to its natural state, do not scrutinize whether (the sound,smell, taste, or physical sensation) is wonderful or terrible, intense or slight, and so forth.

Break your sessions while your clarity is still comprehensive. In other words, take a rest (atthat point); do not let (your clarity) enter into a turbid state. In between sessions, in relation toeverything, simply do not let the rope of your mindfulness break. Have the gaze of your eyesfall toward the tip of your nose and whether, physically, you are walking or sitting or,verbally, you are speaking or talking, do not do these too strongly or too excessively. Cut, aswell, the stream of thoughts in your mind having signs (of dualism).

In other words, getting progressively into the habit of being totally absorbed is the third point(for shamatha meditation).

Eliminating Mental Dullness and Flightiness of Mind

Furthermore, to eliminate such things as the faults of mental dullness and flightiness of mind,meditate that at the middle of your brow is a drop, merely the size of a pea, white, shiny,glistening, spherical, and extremely lucid, and then direct your mind at it. On some occasions,direct your mind at a black, shiny, spherical drop, merely the size of a pea, at the edge of yourmeditation mat.

When you have mental dullness, direct your faculty of knowing at the white one and haveyour way of gazing be into space. Have a fresh breeze (blow) on your body and splashyourself with running water. Have your clothes be thin and follow a light diet. Do not sit neara fire or in the sun.

When your faculty of awareness is flighty - in other words, when your mind gets distracted tomany things - direct your way of gazing and faculty of imagination at the black drop. As foryour way of behaving, keep warm, do physical exercise, and follow a rich, heavy diet.

When you have neither mental dullness nor flightiness of mind, direct your eyes and faculty ofawareness at either a small blue drop or material object (visualized) at the edge of yourshadow straight ahead. With respect to these, first send them out, merely projecting them,thinking, "I shall meditate on a drop or so forth like this." After that, when there is clarity or(even) when there is not much clarity, pay attention to it, merely thinking, "There it is, likethis." Then, without making an examination or minute investigation, set (your mind) into itsnatural mode, without the slightest meandering from being dropped down to its natural state.

Break your sessions while your clarity is still comprehensive and then meditate again. In otherwords, make your sessions be short and numerous.

The mind's hold (on its object) is the fourth point (for shamatha meditation).


Other Sensory Objects 8

Focusing on No Object

As for directing (your mind) at no basis, look with staring eyes into space straight in front ofyou and then have them be without any focal object at which they are directed. Make yourmental (consciousness) as well have not the slightest meandering, not thinking anything.

Do not bring to mind anything concerning (what qualities this state) has or does not have, orwhat has passed or has not yet come. Having posted (alertness) merely as a spy (to check),with great diligence, that your mindfulness does not meander, set (your mind) into a relaxed,soft, uncontrived, fresh and clean state. In other words, set it into not meandering for even aninstant, like when inserting a thread through the eye of a needle; into not being turbulent, likean ocean parted from waves; into not exerting effort or trying to accomplish anything, like aneagle soaring through the heights; and part it from all hopes and worries.

When there is no meandering from that (state), conceptual thoughts will not come. But in theevent of meandering (occurring), then because conceptual thoughts will come rapidly afresh,one after the next, try to recognize them as soon as they arise. In other words, look right atthem in a denuding manner and then set (your mind) as before.

Similarly, no matter how (your mind) has been distracted by conceptual thoughts, recognizethem and then, without doing any stopping or establishing of anything, or feeling happy orunhappy, set (your mind) on these (thoughts) themselves and look at them with the eye ofdiscriminating awareness. Take the conceptual thoughts themselves as the basis for your mindto hold and then set it on them.

Cultivating (your mind) not to fall into any state that is too tight or too loose is the fifth point(for shamatha meditation).

Focusing on the Breath and the Three Stages of Settling the Mind

As for basing your mind's hold on the breath as a method, hold your breath in the " having avase" manner and then set (your mind on it) with no meandering. If you cannot gather (yourbreath) together into "having a vase," then since you will need to take counting it (as yourobject instead), take for your count the movement of the breath in, its movement out, and itsresting inside. Count at first merely twenty-one (rounds) and then gradually up to a hundred.Direct your mind at your nostrils and, taking your breath for your count, do not let (yourmind) meander to anything else whatsoever.

But if you can take (as your basis for focus) filling (your breath up inside you "in a vase") andthen sending it forth, first expel your breath three times and, after that, breathe in, holding(your breath) for as long as you can and pressing it down beneath your navel. When you areunable (to hold it any longer), then, clearing it out, send it forth. Do like that again and again,not letting (your mind) meander to anything other than just that. If mental dullness orflightiness of mind occurs, earnestly practice the methods to eliminate them in progressivestages.

If you have been unable to pull (yourself by the rope through the ring in) your nose into asettling (of your mind) on any of those enumerated objects for focus, then take any otherobject for focus, whatever kind suits you. (After all,) the type of person (you are) is not at allcertain. For some, each point that strikes them from a discourse brings about a settling (oftheir minds) in two or three (tries). While for a few, even if they have meditated a lot, (such a


Focusing on No Object 9

settling) comes as something difficult to develop. But if you have nourished (meditation)without procrastination, it is impossible not to develop (a settling of your mind). However, itis necessary to have an experienced guru, who, in harmony with the mental capacity of thedisciple, serves to dispel your hindrances, to enhance your progress, and so forth.

By having nourished (your meditation) in that way, the settling (of your mind) will first belike a steep mountain waterfall: your conceptual thoughts are coarse and many. Second, yourcoarse thoughts will set (like the sun). Although occasionally some conceptual thoughts willsuddenly arise, you have come to recognize them and, as soon as you do, they subside bythemselves. The stream of your meditation flows on steadily like a mighty river. Finally, allyour conceptual thoughts, both coarse and subtle, set (like the sun) and you pass utterly into astate of nonconceptuality.

Since a tranquil, limpid, vividly transparent, crystal-clear, pristine settling (of your mind) intoa state of bliss, clarity, and nonconceptuality will occur, enhance your joyful perseveranceuntil you develop such a settling. Even after you have developed it, practice it without anybreak.

That is the sixth point (for shamatha meditation).

Eliminating Mental Tightness and Looseness

If you have not developed this third (stage of) settling the mind, you need to enhance yourjoyful perseverance still more and then work through the gateway of tightening (your mentalhold), loosening (it), and meditating turned away (from having to do either).

In regard to that, for tightening (your mental hold if it is too loose, keep) the essential pointsof body posture and way of gazing, and housebreak your faculty of awareness. In other words,tighten up (your meditation) with discipline. Do not let (your mind) get into meandering foreven an instant. Be as if walking across a single-planked bridge. Without (think−ing), "Thisfocal object is what I should be meditating on," perk (your mind) up so that it is vibrant (like abell) and draw it quite tightly. Do not let (your mind) get into meandering for even an instantand make your sessions short and numerous.

For loosening (your mental hold if it is too tight), take exercise and (keep the appropriate) wayof gazing. Do not have anything like, "This is my basis for focus for meditation." (Just) lettingyour mind loosen itself into its natural mode, set it in a non-manufactured, unself-conscious,not-anxiously-caring (state), what−ever comes up. Let it become soft and relaxed, anddropped down to its natural state. Tranquil, without exerting yourself or trying to accomplishanything, relax like a baby with a full stomach or a pile of straw when the rope binding it hasbeen cut. Setting (your mind) in that (condition), keep your mindfulness in the ever-presentmoment, without the slightest meandering from that state. Not meditating on anything otherthan that, set (your mind) in its natural mode. If your meditation sessions have been short,lengthen them slightly. Settle in a serene state of mind and, after it dissipates, take a rest. Buteven in between meditation sessions, maintain account of your mindfulness.

When meditating while turned away (from the necessity either to tighten or loosen yourmental hold), there will be times when you have no meandering; and then conceptual thoughtswill not come. But when (your mind) meanders or many conceptual thoughts arise based onsome fleeting circumstances, if you ask, "Should I try to rid (my mind of) them, or what?" justlook right at them kindly and think, "Wherever you are stirring to, just stir!" and thus you will


Focusing on the Breath and the Three Stages of Settling the Mind 10

intrude on (your mind's) stirring (and interrupt it).

Then one more will arise; a second will arise. When you have recognized them, do not eventry to rid (your mind) of them, but also do not follow them out. Do not be happy if your mindis settled or unhappy if it is stirring. Without having any hopes or worries, such as worryingthat your meditation will not happen or hoping that it will be good, take those very thoughts asthe basis for your mind to hold. In other words, without purposely trying to accomplish anonconceptual state from stopping your thoughts, take the thoughts themselves as yourcognitive object. Set (your mind) right on them and the thoughts clear away, stilling down bytheir own accord, and thus a nonconceptual state naturally dawns.

Practicing like that is the seventh point (for shamatha meditation).

The Actual State of Shamatha and the Three Boon Experiences

Next is the way to develop an (actual) state of shamatha and getting to know it face to face.

A definitional stilled and settled state of shamatha is one in which the mind is stilled of allmental wandering, be it conceptual thoughts or grasping at defining characteristics, and issettled single-pointedly in its essential nonconceptual nature, parted from mental dullness,flightiness of mind, and foggy-mindedness. Previously attained with effort, but now, withoutrelying on effort, (it comes about) easily, and is blissful, expansively open, and fluidlyflowing. Even when you arise from meditation, your mind keeps circling back right to that(state), without changing into something else.

Even when walking, sitting, and so on, your faculty of awareness is leisured, dignified,relaxed, comfortable, and limpid. Low-keyed in that it is not enraptured or dazzled byappearances, it does not purposely engage its awareness in (any) cognitive object; so that, nottaking in the fine details of (any) object, its intellect does not enter into mentally wandering.

There are three equal boon experiences (that you have in this state) - bliss, clarity, andnonconceptuality. Depending on which is in a greater proportion, many things will occur: theboon experience of heightened vision, the boon experience of heightened hearing, advancedawareness, and even extraphysical powers. Whatever is appropriate (to that greaterproportion) will also dawn: the ten signs (of absorbed concentration), and so forth. Withfaultless shamatha, (such things) will indeed develop on your mental continuum like that.

This (state of shamatha) is the basis on which to develop all good qualities, such as anexceptionally perceptive state of vipashyana and more. So at this point, no matter what goodor bad experiences happen (to you) - physical sickness, mental suffering, good or bad dreams,advanced awareness, extraphysical powers, bliss, clarity, nonconceptuality, and so forth - donot get attached or cling (to them). Decisive that they lack any essence, do not indulgeyourself in cogitating thoughts of happiness or depression (about them). If you cling to theseboon experiences, they (only) serve as a root for circling in recurring samsara or (specifically)in one of its three planes of existence: they cannot liberate you from compulsive samsaricrebirth. Even non-Buddhists have merely that much (attainment from their meditation), butthey are not benefited by that.

So, in short, if you cling to whatever boon experiences or stable realizations (you gain fromattaining a state of shamatha), they will destruct. But, by (remaining in) a state of detachmentfrom them and not being ensnared in clinging, you will extend their duration. In other words,


Eliminating Mental Tightness and Looseness 11

with joyful perseverance, pull yourself out from ever departing (from this state).

Since the benefits are beyond imagination if you have meditated enhancing your endurancefor hardships, train like that. As both the spiritual master and disciple must not have made anymistakes about boon experiences, understanding (of the instructions concerning them), stablerealizations, and the actual way to develop (shamatha), gain certainty (about them) fromhaving met them face to face. And foremost, when (perceiving) desirable sensory objects, thenwithout thirsting for them, have your firm conviction in your guru and appreciation (for himor her) be uncontrived.

Having perfected a bodhichitta aim with respect to the six types of wandering beings, thenmaintaining account of your mindfulness not getting into meandering, keep your plans(merely) short-term and few and (execute them straight up and down like) a bellows. Do notlet yourself come under the sway of worldly matters or the eight transitory things in life.

All this is very important. Since, if you have practiced faultlessly like that, boon experiencesand stable realizations will effortlessly arise, earnestly practicing like that is the eighth point(for shamatha meditation).

Part Three: Vipashyana Meditation

Examining the Essential Nature of the Settled Mind

The second (main section) is the exceptionally perceptive state of vipashyana. Have theessential points of your body posture be as before; but, in this case, as your way of gazing isextremely important, direct your eyes, intensely wide-open, straight ahead at the center of theempty space before you, without blinking, wavering to and for, or fluttering, and gaze (ahead),staring. Within a state of that faultless settling of your mind (in shamatha as you have attainedbefore), set (your mind) tranquilly into its natural mode - non-manufactured, unself-conscious,not anxiously caring, dropped down to its natural state - but make it slightly more intense.Keep your mindfulness on the ever-present moment, vividly transparent, wide awake, andwithout meandering.

Having done (that), examine extensively the essential nature of your mind at this time when itis in perfect full shamatha. By its essential nature, does it have a color, a form, a shape? Doesit have an arising, a ceasing, and an enduring; or does it lack the three? Is it outside, inside, orwhere is it settled? Except for this settled state itself, is there actually another (awareness)knowable to the side (of it)? Is it nothing whatsoever, a blank void that cannot be identified(as "this" or "that")? Or, in this settled state, is there awareness, which, although it cannot beidentified (as "this" or "that"), is still vividly transparent, pristine, and distinct, but which youdo not know how to express in words? Moreover, is that essential nature of the settled (mind)a pitch blackness, or is it a sparkling, wide-awake starkness?

All mistakes and key points concerning the abiding nature (of the mind) are contained in this(questioning). So, if gripped by concerns about the eight transitory things in life, you'vehoodwinked yourself into (claiming that), without having developed (anything) on yourmental continuum, you've (actually) developed (on it) fantastic boon experiences and stablerealizations, which are (merely) objects of your intellectual understanding, things you've(merely) heard about, and (just) highfalutin Dharma jargon, then you've deceived yourself.And if you are a renunciate, then you've also caused your vows to degenerate by lying to your


The Actual State of Shamatha and the Three Boon Experiences 12

guru with polite affectations. So, put your heartfelt effort into the practice (just) by itself, andthen, since it's necessary to have genuine experience and realization that develop within youthrough the force of meditation, and not through patching up something through conceptualthought, tighten your faculty of awareness and examine (your mind). Then take a rest and(afterwards) examine once more. As it is necessary to examine the essential nature of the mindwhen it is settled, the way to set it through−out these occasions is to set it in a clear, lucid,brilliant state, like the sun free of all clouds.

Since occasionally re-energizing your faculty of awareness and then exerting effort toexamine the essential nature (of your settled mind) is the first method enabling you to get toknow (the nature of your mind) face to face, the guru as well must discipline and question inaccord with the measure of mind of (you) disciples. To make some (of you) fit to be trained,he must repeat and question over and again, (to insure) that you have gotten to know, face toface, an intellectual understanding, a boon experience, a stable realization, and a (genuine)experience, without mixing them with Dharma jargon. You disciples as well must exert effortlike that.

Examining the essential nature of the (settled) mind, then, is the first point (for vipashyanameditation).

Examining the Essential Nature of the Stirring Mind

Next, to cut down to the foundation and root (for resolving the issue of the essential nature ofyour mind), you need to cut down to the root from atop the stirring (mind) or ramblingconceptual thought, so that you will get to know, face to face, (its essential nature).

Having adopted the essential points of body posture, way of gazing, acting, and so forth asbefore, then in a state of the triad - bliss, clarity, and nonconceptuality - crystal-clear andrelaxed, generate all of a sudden a fleeting conceptual thought from that (state) or emanate aconceptual thought in whatever way seems suitable.

Examine the essential nature of the cognition that has been eman−ating. Examine it at the timeit is emanating. Having examined the enduring of what has been emanating, investigate whatis its color, its shape, and (is there) a place it arose from, a place it endured in, and a place itceased into? Is (this conceptual thought) located outside, or is it located inside the body?Wherever (this) aspect (of mind) might be, outside or inside the body - (for instance,) if in factinside, in the center of the heart or the likes - in what manner does it endure and is itemanating? Does that mind (that is emanating) exist as a functional phenomenon, or does itexist as a nonfunctional phenomenon? Does it actually have an arising, a ceasing, a color, ashape, and so on? If it does, then what kind does it have, or is it the case that you say that youthink it doesn't (have these)? And even if (you say that) it cannot be thought of as being (like)this, well then, is there still something knowable that nevertheless has no arising or ceasingand so forth?

At the moment when you examine a conceptual thought, is it that there is an absence there ofall conceptual thoughts, a parting from mental fabrication, without an arising or a ceasing? Oris it that in having examined that conceptual thought, it just goes away, vividly dischargingwithout (leaving) a trace? Which one is it? Or is the measure that conceptual thoughts havearisen just that they pop up without being identifiable (as being like "this" or like "that")?Examine is it really (like that)? If it is the case that they pop up without being identifiable,then at that moment (when they do pop up), is there or is there not (another thought that)


Examining the Essential Nature of the Settled Mind 13

thinks there is no identifiable component (here)?

After a conceptual thought has stirred up, or you have made one stir up, examine it withoutstopping it or grasping on to it. Whether it has a happy (feeling) to it or an unhappy one,examine the essential nature of happy and unhappy (thoughts). No matter how many thoughtsyou have, examine them. When a disturbing emotion has arisen strongly, such as one of thefive poisons (of desire, anger, naivety, pride, or jealousy), or you make one arise, examine ittoo. Making sure to cut out any interpolations (you might superimpose) from within, examinethe conceptual thought itself and the object of that thought, and its immediately precedingconceptual thought, (to see) whether there is any difference in terms of the mind (orconsciousness aspect of them).

When you see the essential nature of conceptual thought as clarity-making, knowing, andstarkness, then examine whether there is actually any difference between the clarity-making,knowing, and starkness you saw previously with respect to the settled mind and theclarity-making, knowing, and starkness you see now with respect to conceptual thought. Ifyou cannot decide, then draw that conceptual thought itself back in and set (your mind) in a(state of) clarity-making and knowing. In other words, as you will (now) be examining theessential nature of your normal awareness itself, unadulterated by anything, which originallyhad a conceptual thought pop up (in it), examine it thoroughly, and so on.

In short, when, having adjusted to the way that (thoughts) dawn (in your mind) and to yourunderstanding (of them), you have made decisive distinctions through the two (of you), guruand disciple, (working together), then you have cut down to the depths and to the foundationand root (for resolving the issue of the essential nature of your mind).

Exerting effort in getting to know, face to face, (the essential nature of your mind) throughexamining (it when it is stirring with conceptual thought) and in the procedures for examiningit are the second point (for vipashyana meditation).

Examining the Essential Nature of the Mind in Relation toAppearances and in Relation to the Body

Further, in order to get to know, face to face, appearances and the mind as being inseparable,there is examination of (the essential nature of the mind) from (when it is focused) atop anappearance. While having your way of gazing and body posture as before, direct your eyesand your focus, single-pointedly, at any suitable visual form in the space (before you) - somedefinite object such as a pillar, a vase, or a reflection of your body (in a mirror), or MountMeru - and examine it, staring piercingly. Then, after setting your awareness that is atop that(object) into a loosened (state) for a short while, examine once again.

Likewise, examine the essential nature of a sound that is the cognitive object of your ears,whether or not there is a difference (in essential nature) between a pleasant and an unpleasant,or a loud and a soft one, such as that spoken by yourself and someone else, and so on.Similarly, whatever dawns - a fragrant or a foul odor that appears as a cognitive object of yournose, a delicious or unpalatable taste to your tongue, a pleasant or unpleasant, hot or cold, orintensely painful physical sensation to your body - examine it.

At that time, alternate examining each of the five (types of sensory) objects, whichever theymay be, and the examiner conceptual minds that are examining (them, by considering), "Is itthat when an appearance ceases, (the mind also) goes away? Or is it that (the mind) itself and


Examining the Essential Nature of the Stirring Mind 14

the appearance appear separately? Or is it that the appearance is present and arises by comingin to the mind? Or is it that, for the mind to make (the appearance) appear, it goes out to takehold (of the appearance), thinking, 'I shall make this appear?' Or is it the case that, sinceappearances and the mind are inseparable, an appearance without an object (that it is anappearance of) is there distinctly in a void?"

Having examined whether there is really a difference between those two (namely, a mind andan appearance), then examine (as follows) for what is the difference between an appearancethat is a cognitive object and a conceptual mind that has it as its object: When you haveexamined an object, if the cognitive object is (really) "out there," vividly clear, (different andseparate from the mind perceiving it), then whether there is a whimsical thought that isthinking those words ("it is 'out there'") or there isn't any thinking of those words, (it wouldn'tmatter). It would (only) seem as though there is no difference at all between those two - thatobject ("out there") and that mind that is examining it, unobstructed and plainly evident, butwhich (on its own part) does not take (anything as its cognitive object), does not makeanything clearly appear, and is (just naturally) in a comfortable state. (But, actually, since thecognitive object would in fact be "out there," different and separate from the mind perceivingit,) there couldn't be any thought thinking something different from those words (that it is "outthere.") However, if it is (just) a whimsical thought that is thinking that the object is "outthere," vividly clear, (but it really isn't "out there,") then examine that whimsical thoughtitself, which is thinking those words ("it is 'out there.'") What kind (of thought) is that? (Is itsobject "out there?")

Likewise, examine as well both the body and the mind. Which are they: one and the same ordifferent? If they are one and the same, then the body, which has an arising and a ceasing, andthe mind, which, being eternal, is parted from any arising or ceasing - the two would have tobe the same. Or if they are different, then you should be able to recognize two separate things,the body and the mind (totally apart from each other).

The mind, without being located "here," pervades the (entire) body, not (just) its top or itsbottom, so that you experience feelings (all over). How is that? The body and mind are(respectively) something that supports and something supported (like a cup and the tea in it).But, if the body is outside and the mind inside (as two separate things), like a man and hisclothing, then (consider) that experience itself of a feeling. If you are of the mind that thinksthat it is the body alone that has feelings, then a corpse would also have to have feelings. Butif the mind (alone) has the feelings, then the two (body and mind) would have to be different(and unrelated).

(Now,) the mind is something that cannot be killed or cut. But if, when your body is prickedby a thorn, your mind feels it, then how is that not the same as the example of when thesupporting clothes (being worn by someone) are burned by a fire, the supported man (wearingthem) is (also) burned by the fire?

Since, having thoroughly examined with that (kind of analysis), you need to be able to reach adecisive conclusion, then at this very point, know as your mind, like water and waves, allfeelings that arise and set (your mind on that realization).

Because it is within that state that you will have become decisive from your depths about theabiding nature (of your mind), examining like that is the third point (for vipashyanameditation).


Examining the Essential Nature of the Mind in Relation toAppearances and in Relation to the Body15

Examining the Essential Nature of the Settled and Stirring MindsTogether

Examine once more the essential nature of your mind at the time when it is settled pristinely inits clarity-making and voidness. Then again, after having made it stir with a conceptualthought and having examined its essential nature, examine whether the essential natures of thesettled and stirring (minds) are the same or different. Having examined like that, if you seethat they are different, then how are they different?

Do the settled and stirring (minds) dawn by alternating, like when you have strung thread(around two sticks) spread apart and twirl (the two threads) together with equal strength (tomake a string)? Is the settled (mind) like the ground and the stirring (mind) that arises likewhat grows in a field? Or are the two (states, settled and stirring,) like a coiled snake or rope(in that there is just a rope and it is either straight or coiled, so that) when one (state) is thecase, the other isn't happening? Is it that (the mind) is something that while it is settled, it isn'tmoving; and while it is moving, it isn't settled?

However, concerning that, since, when it is stirring, (the mind) emanates a variety of alldifferent things, and when it is settled, it remains without stirring, the difference betweenthose (two states) is great. But, if you think their essential natures are different, is thedifference between the two in terms of color, shape and so forth? Or is it a difference in termsof something like the trio: arising, enduring, and ceasing, or a no-longer happening, not-yethappening, and presently-happening and so on, or static (permanent) and nonstatic(impermanent)? Examine!

In fact, when you know conceptual thought as (something also to be included within thesphere of) meditation, (you realize that) the essential nature of both the settled and stirring(minds) is nothing but the same. The way they dawn is that they dawn by alternating, andwhen (your mind) is settled, there is nothing that is stirring, and when it is stirring, there isnothing that is settled. Like water and waves, (the two states) are the gait or action of the mindalone. That is all there is to it. When you under−stand that both the settled and stirring mindsare nothing more than stark clarity-making and voidness, then you have a little understanding.

However, after you have drawn a conceptual thought in and set (your mind) in meditation, is itthat (now) there is in fact a clarity-making and voidness, or it is that in the wake of the thoughthaving disappeared there is in fact a clarity-making and voidness? Or is it that the plainlyevident conceptual thought itself was in fact a clarity-making and voidness? If you think that itis like either of the former two, you must still make strong requests to your guru (forinspiration) and then make effort once more to examine and try to gain certainty in seeing howit really is.

As for those who have gone through these (stages of) examining the essential nature (of themind), those who skip ahead (develop) vipashyana first, then shamatha, and then sometimesthey have neither and sometimes both will dawn. Those for whom it happens at once developboth shamatha and vipashyana at the same time by merely being taught the mental labels (forthem). This is due to the power of their previous training. Those who progress graduallydevelop (the two) in stages. Here, as (the explanation) has been made under the influence ofthe latter (type of person's approach), it must be taught (like this only) after assessing the wayin which (the disciple's experiences) dawn.


Examining the Essential Nature of the Settled and Stirring Minds Together 16

For (that way of practicing), then when examining in fact (the essential nature of the mind),set (your mind) in (a state in which) there is an aspect of clarity-making, but no aspect of(conceptual) grasping, like a small child looking (at the paintings of deities) in a temple.Within that state, exert yourself with great perseverance to examine (in this way): Having ridyourself of laziness and turned away from clinging, having no require−ments and beingrenounced, having firm conviction (in your guru), appreciation (of him or her), and belief infacts, and having mindfulness firm with no meandering, practice in an uncontrived statewithout being fettered by any hopes or worries. Having taken interest in only your future lives,having not gone into the slackness of rambling about (after things of this life), if you makeeffort in these (ways of) examining the mind, then it is impossible for you not to developquickly and with certainty this much deep awareness, (that) of vipashyana.

Therefore, ascertaining (the essential natures of) both the settled and stirring (minds together)is the fourth point (for vipashyana meditation).

Meeting, Face to Face, the Essential Nature of the Settled Mind

By having cultivated, like that, examining the essential nature (of your mind) in that way and(meditating according to) the verbal guidelines concerning the mind, then with practically noneed (for your guru) to get you to know (its nature) face to face, (stable realization of it) willcome springing up (to you) spontaneously from within. Some (people, however), do notrecognize it even if this has happened. And some, wishing to have developed excellent boonexperiences and stable realizations quickly, with (merely) an intellectual understanding anddry listening (to teachings about the nature of the mind, only) with their ears, will speak (ofthese experiences and realizations) with unerring Dharma jargon, despite their not havingdeveloped them. Since (such) can be heard, the guru must differentiate those (types ofpeople); and the disciple as well must practice taking (all this) to heart.

As a beginner, the first way to get to know, face to face, the essential nature (of your mind) atthe time when you are examining it (is as follows). Having carried out, as before, the ways toexamine the essential nature of your previously settled mind and so on, that essential nature ofthe settled (mind) will, in fact, be right there. (The essential nature of what that mind is) is avividly transparent, glaringly distinct, pristine, relaxed awareness which, within a state of asparkling, vividly awake starkness, and not just an absence, can nevertheless not be identified(as a "this" or "that"). Yet, while not being identifiable as something that, with a shape, color,and so on, is like "this," or that can be said to be expressible in words as being like "that" and"that"; it is, nevertheless, an awareness that makes (things) clear without obstruction -crystal-clear, pristine, stark, distinct, and vividly wide awake. But, it's not something that youthink to yourself, "It's something I'm seeing that I had not seen (before), something that I'mexperiencing that I had not experienced (before), something that I'm knowing that I hadknown (before)" - it is not like that. It is not even a something that you can put into words asbeing like this: "There is something there that is dawning to me."

But, if your decisiveness (about the essential nature of your mind) is just an intellectualunderstanding that it is a clear, serene, unidentifiable settled state of clarity-making andvoidness, then because that is unreliable, not the slightest (attainment) will come (from it).(On the other hand, if it is) a decisive statement that it has dawned from within (from yourown meditation practice), that is a dawning of an exceptionally perceptive state of vipashyanainto the (essential nature of) the settled mind.


Meeting, Face to Face, the Essential Nature of the Settled Mind 17

Therefore, except for perceiving this essential nature in a denuding manner through atremendous effort, like pressing a rock against a broken bone to set it, (there is no other way toattain vipashyana into it. Otherwise,) if (your guru) tries to get you to know (the nature of yourmind), face to face, prematurely, you will be left with it as an object of only an intellectualunderstanding, and you will become closed-minded and smug. Then, because of the harm(inflicted), even attempts to lead you with further (instructions) and the like cannot bring youto get to know it face to face. (This is because,) without having cut the stream of yourconceptual thoughts, you will not have seen the essential nature (of your mind). Withouthaving seen its essential nature, (your guru) will not have been able to bring you to know itface to face. Having not met it face to face, your meditation will not be able to function as apathway of mind (leading to liberation and enlightenment).

(Therefore,) even at times when you have excellent boon experiences, examine them; and attimes when (your meditation is going) poorly, repeatedly try to intensify the clarity.(Remember,) teaching the methods for cultivating (meditation) practice is called"forward-leading discursive instruction," while knowing from meditation (carried out byfollowing those instructions) is called the "completed state of discursive instruction." As thatis the case, then if you have cultivated (your meditation practice) without having meanderedfrom that state (of completed instruction), you will have had no difficulty in havingdeveloping boon experiences and stable realizations. When, through (that route), you haveseen the essential nature (of your mind), then because it will have instilled certainty (in you)and cut off your doubts, now you will be able to get to know (that nature) face to face.

Of the two (states) that are (achieved) in general in meditation, shamatha and vipashyana,(look for the following to check for the first.) When your mind has been set, relaxed into itsnatural mode, all conceptual thoughts automatically still in their own place and (your mind)settles clearly and serenely into its natural mode. Your intellect does not enter into mentallywandering about worldly matters or this life. (Your mind) is blissful, soft, with all disturbingemotions stilled into a fine sleep. Settled single-pointedly into its essential nature of beingconstructive, (your mind) remains (like that) for as long as you wish, under your own control.You do not feel even the passing of breath in and out. If (your state of mind) is actually one(like this), that is a distinguished stilled and settled state of shamatha.

That (state has) as its main, most important (features) the boon experiences (of bliss, clarityand nonconceptuality). Although (these boon experiences) cannot serve the function of stablerealizations, (which are attainable only with vipashyana); nevertheless, you cannot do withoutthem. If you have cultivated them without any clinging, then in that state of mind, withoutlapsing into mental dullness, flightiness of mind, or an unspecified state of indifference, (youwill see that) the essential nature of the mind is that it is something parted from anyexpression, thought, or talk that its shape or color is like "this." Inexpressible in words asbeing something knowable and able to be experienced as an object of your own intellect asbeing "like this," it is like the bliss of a youth, a unified pair of clarity-making and voidness,parted from all extremes of being something that can be identified and then mentallyfabricated, unadulterated by any con−ceptual Dharma thoughts, unsullied by any conceptualworldly thoughts. Unsuitable (if identified) as being a lethargic state of shamatha or ofnonconceptuality, it is an awareness that is sitting (there), naturally present all along, droppeddown to its own state, naturally simple. It is called "normal awareness" or (simply) "themind," the root of all good qualities.

If you are unaware of it, then there is unknowing (ignorance) and uncontrollably recurringsamsara. But if you are aware of it, then there is knowing and deep awareness or the released


Meeting, Face to Face, the Essential Nature of the Settled Mind 18

state of nirvana. It is either called "simultaneously arising deep awareness" or it is called "theprimordial state" or "clear light" or "the exceptionally perceptive state of vipashyana."Therefore, now (when you get to know it face to face) is the dividing point for giving a nod tosamsara or nirvana.

From having had your guru bring you to know, face to face, (the essential nature of yourmind, you) disciples will recognize it like meeting someone with whom you were familiarlong ago. That recognition is called "recognition of the mind." (Its essential nature) is notsomething produced by the great discriminating awareness of a disciple or the skilfulguideline teachings of a guru. From the start, (your mind) has been abiding (with an essentialnature) like that. But because previously it had been obscured by disturbing emotions andconceptual thoughts, you did not recognize it. But now that the stream of your conceptualthoughts has been cut and you have gotten to know (that essential nature) face to face, you areaware of it. Concerning the mind - that crystal-clear clarity-making that cannot be identified(as "this" or "that") and which, while lacking a self-nature as (an existent or a non-existent)"mind," nevertheless, has the defining characteristic of a mind, (namely) vividly transparentappearance-making - (what is) the essential nature of (that) void, clarity-making awareness? Acrystal-clear limpidness without a break in continuity - that is the essential nature (of themind).

If you cultivate a denuding recognition (of the essential nature of the mind) as being that,without ever wavering from it, then from among the unimaginable benefits from that, therewill be the dawning of an exceptionally perceptive state of vipashyana into the settled (mind).Since that is (a state of) having met, face to face, (mind's essential nature), getting to know(this essential nature), face to face, (atop the settled nonconceptual mind), is the first actualfundamental step (in attaining a state of vipashyana). So, once you have pierced through to(your mind's) vital point, (further) practice and continual cultivation (of your meditation) isextremely important.

Thus, recognizing (the essential nature of the settled mind) in that way and cultivating it arethe fifth point (for vipashyana meditation).

Meeting, Face to Face, the Essential Nature of the Stirring Mind

With the second way of examining (namely, examining the essential nature of the stirringmind), you cut down to the foundation and root (for resolving the issue of the essential natureof your mind). (Now, to go further, you need to know that) there are two (ways to get to know,face to face, that essential nature): (1) getting to know it, face to face, atop the nonconceptual(settled mind) and (2) getting to know it, face to face, atop the stirring (mind) or atopconceptual thought - with (the latter,) getting to know it, face to face, atop the stirring (mind,referring to) when it has stirred with a conceptual thought or you have made it stir (with one).

The first (namely, getting to know, face to face, the essential nature of your mind atop thenonconceptual settled mind) was as follows. Your awareness was settled into a nonconceptualstate, serenely, clearly, crystal-clearly, parted from mental dullness and flightiness of mind.By having examined that (awareness, you realized that) it was not even something that couldbe thought of as being the "this" (within the context) of the whimsical thought, "There isn'tany color, shape, or the likes to 'it' or an arising or a ceasing." Yet, (you also realized that)there is in fact something knowable as being without an arising or a ceasing. When (you hadsuch type of stable realization), that was an arising of an exceptionally perceptive state ofvipashyana into the nonconceptual (mind).


Meeting, Face to Face, the Essential Nature of the Stirring Mind 19

(Now,) as for the second (way), if (after having examined the stirring mind) you said that allconceptual thoughts that had stirred were a bare void, parted from an arising and a ceasing,that was talk of a (literal) void (and you had gone to the extreme of nihilism). But, suppose(you realized that, in having examined conceptual thoughts), then parted from (their having)the trio of an arising, enduring, and ceasing and from their being identifiable as having a color,a shape, or the likes, there was (simply) a vivid discharging (of them) without (their leaving) atrace. If (that were the case), then (stable realization) has arisen a little.

However, suppose that, without even a whimsical thought that (conceptual thoughts) areunidentifiable, (you realized that conceptual thoughts) simultaneously dawn and liberatethemselves (by automatically subsiding), without being identifiable as something unimportantand not to be grasped. If (that were the case), then you had met (the essential nature of thestirring mind) face to face. Or, alternatively, suppose that you realized that conceptual thoughtand the objects of thought, the mind at the time when it's settled and at the time when it'sstirring, previous minds and previous thoughts, and so on, without being good or bad orhaving the slightest difference (in essential nature), are (all equally) clarity-making, knowing,and starkness. And suppose that you (also) realized that, without it being the case that, in thewake of having drawn in a conceptual thought or in the wake of a thought having disappeared,(the conceptual thought) had gone into a clarity-making and voidness, but rather that theconceptual thoughts that suddenly arise were themselves a dawning of clarity-making andvoidness. If (that were the case), then you have (also) met (the essential nature of the stirringmind).

Now, with (either of these two ways of meeting the essential nature of the stirring mind), thereis not even the slightest thing to differentiate from a nonconceptual (settled) state yourrealization in which (the mind) stirred with conceptual thoughts, the settled (mind), and theessential nature of conceptual thought itself, all three, sit denuded in clarity-making andvoidness. (You had differentiated the essential natures of the settled and the stirring minds)because your intellect, not having recognized (the essential nature of conceptual thought), hadconsidered it to be taken (as different from that of the settled nonconceptual mind), afterhaving interpolated (a difference).

Previously, when you did not recognize (the essential nature of) conceptual thoughts, youwere unable to take them into your medita−tion and there was unknowing (or ignorance).Therefore, now that you recognize them, thoughts themselves can be your meditation and youwill remain in deep awareness. So now make the root of your meditation be conceptualthoughts.

Previous to that, the thoughts themselves were obscuring themselves, and so they weresomething you couldn't see. Now that there is an awareness of meditation atop conceptualthought, which is especially more distinguished than meditation atop the nonconceptual(settled mind), then whatever conceptual thoughts may dawn, make them into something youhave recognized. When they have not arisen, stay in the mental state of them not havingarisen. There is no need to emanate (them). But when they have arisen, stay there in themental state of them having arisen. There is no need to collect them back. Therefore, withoutmaking any reflection whatsoever concerning hopes or worries, make the essential nature ofyour meditation be conceptual thoughts themselves.

Conceptual thoughts are nothing more than the mind. That mind, which automaticallyliberates itself (as a vivid discharging that naturally dissolves in its own place), is aDharmakaya, a corpus encompassing everything, by essential nature a stark clarity-making


Meeting, Face to Face, the Essential Nature of the Stirring Mind 20

and voidness, parted from something to be liberated and something to do the liberating. Since(that is the case), then stable realization like that is the dawning of an exceptionally perceptivestate of vipashyana into conceptual thought and thus (a state of) having met, face to face, (theessential nature of the mind) as being Dharmakaya, a unified pair of clarity-making andvoidness.

In short, whatever (conceptual thoughts) dawn, make them into something you recognize and,having set (your mind) atop just that, without contriving and without meandering, be sure tocultivate that (realization). Getting to know (mind's essential nature), face to face, (atop thestirring mind), then, is the second actual fundamental step (for attaining a state of vipashyana).

Having met it face to face, however, is not enough. Cultivating it continually is the sixth point(for vipashyana meditation).

Meeting, Face to Face, the Essential Nature of the Mind in Relationto Appearances and in Relation to the Body

The third step in getting to know, face to face, (the essential nature of the mind), is getting toknow (its nature), face to face, atop appearances as being inseparable appearance/mind.

By having examined some appropriate object - one of the five types of external sense objects(a sight, sound, smell, taste, or tactile sensation), and so forth - (you observed) anunobstructed, plainly evident cognitive object, without even a whimsical thought that thatobject is sitting out there. (You also observed) a mind doing the examining of it, which,without your grasping it as even a "that," was a vivid discharging. (You realized that) thosetwo (the appearance of the cognitive object and the mind) were neither the same ("thing") nordifferent (separate "things"), but without even thinking that they were neither (the same nordifferent). (Likewise, you realized that) body and mind, are also inseparable, without beinge i ther the same or d i f fe ren t - a un i f ied pa i r o f c la r i ty-making/voidness andappearance/voidness, like (the appearance of) the moon in water.

(Consider now) even your feelings: hot, cold, and so on. They appear, but (you need to realizethat), by not being aware of them as appearance/voidness, your mind imputes (themconceptually as being truly established as "hot" and "cold") and thus you have limitlessgrasping. But except for that (being so), you need to realize that what is actually established asthe ultimate phenomenon is totally parted from a body and mind that are, in any way, basesfor imputing feelings.

(To gain this realization,) direct your (intensely staring) way of gazing and your mind(single-pointedly) at whatever appearance pops up (before you, such as your finger). Then, alittle while after that, release (your stare. Observe that,) at first, the finest details of thecognitive object are there, vividly clear. But, a little while after that, (the appearance) getsswitched off, automatically in its own (place), because either you turned away, beingdisgusted and not wanting to look (at it any more), or your eyes went numb or started to tear.But then, having gazed at it (again) a little while after that, an appearance, distinctly knowableas something that cannot be grasped (separately from mind), comes (again), getting switchedon automatically in its own place.

At that point, when (mind) itself and (this) appearance are there inseparably, distinctlyknowable as appearance/voidness, not as (separately established) objects, (realize that whatyou are observing) is the reflexive appearance of the abiding nature of reality or the defining


Meeting, Face to Face, the Essential Nature of the Mind in Relation to Appearances and in Relation to the Body21

characteristic of the mind. By means (of that, realize that) there are no two different (separate"things") - external appearances and an internal mind - but (just) the mind's reflexivebrilliance dawning with no obstruction.

Because appearances as (separately established) objects to be grasped (do not exist),awarenesses that (conceptually) grasp (them) are, in fact, dawnings of deception. At the timeof those (dawnings), those (appearances) cannot be singled out as separate ("things"): theyappear because your mind is deceiving itself. Therefore, except for mind being appearances,there are no such things as appearances, or cognitive objects, that can be established even tothe slightest degree as ("things" that are) extraneous (to the mind). Previously, you were (in asituation of) seeing (seemingly external appearances), due to (the actual nature ofappearances) having been obscured by unawareness or by your mental faculty's (conceptually)grasping (for separately established cognitive objects). But now that the stream of yourgrasping conceptual thoughts has been cut, you are (in a situation of) recognizing (mind) itselfas being without (separately existing) cognitive objects. (Mind) is the (mental) activity oflight-rays of Dharmakaya arising simultaneously with appearances, in which the appearancesare distinctly knowable as an utter voidness, without cognitive objects and without(conceptual) grasping of appearances.

With (this recognition), now cultivate (your realization) without manufacturing (anyconceptual thoughts). Let your six-fold network (of sensory and mental kinds of primaryconsciousness) be carefree and loose. Cultivate practicing atop (whatever) appearances(dawn). With (your) awareness softly, yet vividly discharging within that state, set it, in anuncontrived manner, on the way things are.

Moreover, concerning that (meditation state), without purposely trying to achieve a blissful(state of) bliss, a clear (state) of clarity-making, a stark (state of) starkness, or an excellent(state) of excellence, do not wish (that something else had happened) concerning what hasalready passed; do not cogitate about what has not yet happened; do not think about what ispresently happening. Do not meditate by intellectualizing. Do not get involved in investigatingor scrutinizing what is and is not. (Rather,) in a state in which your mind is dropped down toits natural state, at ease, fresh and clean, unlabored, and not anxiously caring, set it in a stateof the mind's intrinsic nature. Then it will be set in a state of inseparable appearance/voidness,inseparable resounding/voidness, inseparable bliss/voidness, inseparable knowing/awareness,and inseparable clarity-making/voidness.

The realization of inseparable appearance/voidness like that, with bare (nonconceptual)cognition that does not obstruct appearances, but is parted from (conceptually) grasping them,is the dawning of an exceptionally perceptive state of vipashyana into appearances. Thus, thatis (a state of) having met, face to face, (the essential nature of the mind) as being Dharmakaya,a unified pair of appearance and voidness. Continually cultivate that (state) itself and you willdevelop stable experiences and perfect realizations.

That, then, is getting to know (mind's essential nature), face to face, atop appearances. In otherwords, since it is the third getting to know (its essential nature), face to face, (and thus thethird actual fundamental step for attaining a state of vipashyana), cultivating practice like thatis the seventh point (for vipashyana meditation).


Meeting, Face to Face, the Essential Nature of the Mind in Relation to Appearances and in Relation to the Body22

Meeting, Face to Farce, the Essential Nature of the Settled andStirring Minds Together

Further, there is getting to know (mind's essential nature), face to face, after having examinedwhich one it is: "Are the settled and stirring minds the same or different?"

When you scrutinized whether the settled and stirring minds were the same or different, thenfrom (realizing that the essential nature of) the two (is the same), you became aware ofconceptual thought as (something to be included within the sphere of) meditation. (Yourealized that) the manner of their dawning, with which those two - the settled and stirringminds - are nothing other than the same, is that they dawn by alternating. The agent that is notstirring at the time when it is settled and not settled at the time when it is stirring is just thefunctioning mind alone. And the essential nature of those two does not go beyond their beingdenuded clarity-making and voidness.

Concerning that, you (also) realized that conceptual thoughts that all of a sudden arise, fromthe first, are themselves a denuded clarity-making and voidness, without it being the case that,after you draw in a thought, then you see a denuded clarity-making and voidness, or that, inthe wake of a conceptual memory having disappeared, (the mind) went into a clarity-makingand voidness. And when it came to isn't it (like that), you were now aware of the abidingnature of the mind.

As it says (in the expression), "the (mind) falls into fingers of being settled or stirring,"whether settled in serene clarity-making in a nonconceptual state or having been stirred withconceptual thoughts, the essential nature of the mind or of conceptual thoughts themselves isdenuded clarity-making and voidness, and nothing more than that.

With the realization that all appearances or cognitive objects are spectacular emanations of themind - all are like water and waves - and aside from that, none can be established in any wayas an ultimate phenomenon, you will now be (in a state of) having met, face to face, (theessential nature of) appearances as mind.

With the realization that the mind cannot be established as a "something" - through havingscrutinized its essential nature in terms of the trio: a going, an abiding, and a coming about -(and so) like a horse or an elephant in a dream, that it cannot be established as an ultimatephenomenon, you will be (in a state of) having met, face to face, mind as a voidness.

With the realization that, while being a voidness, yet within a state of clarity-making andlucidity, assorted (appearances) dawn, spontaneously establishing themselves with noobstruction, like (the appearance of) a moon in water, you will be (in a state of) having met,face to face, voidness as spontaneously establishing (appearances).

And with the certitude that - without (the mind) wavering from (still) being, after havingmerely spontaneously established (an appearance), a clarity-making/knowing/voidness thatspontaneously establishes (appearances), parted from mental fabrication, unchanging (innature), and greatly blissful - (spontaneously established appearances) dawn and automaticallyliberate themselves simultaneously, like a snake knotting and uncoiling (itself), you will be (ina state of) having met, face to face, the spontaneous establishment (of appearances) asautomating liberating themselves.


Meeting, Face to Farce, the Essential Nature of the Settled and Stirring Minds Together 23

That mind, which is something to get to know, face to face, (that) normal awareness, stirringwith all sorts (of conceptual thoughts), knowing this and that, darting here and there - just thatis called "the unified pair of clarity-making/voidness," "great blissful awareness," "voidnesspossessing the supreme of all aspects," or it is called "mahamudra, the great seal." Since, whenyou recognize it, that is called "the realization of mahamudra," set (your mind) on that (normalawareness) as a vividly wide-awake knowing that is naturally present all along, without therebeing anything whatsoever to be meditated on and without meandering for even an instant.

When, in a relaxed and loosened up (state) - with no hopes or worries to be had, (such as)hoping for (your meditation to be) good or worrying about it being faulty - you havecultivated (seeing) the natural face of normal awareness, in that moment you will be seeingmahamudra, that unified pair of blissful awareness/voidness, like the expanse of the cloudlesspure sky. Now your states of stilled and settled shamatha and exceptionally perceptivevipashyana will be a joined pair and your boon experiences and stable realizations will besuperior. Since you will be implanting (this) as a pathway mind to liberation, it will serve (asone).

Voidness is mind's intrinsic nature; clarity-making is mind's defining characteristic; the unityof that pair is mind's essential nature. Parted from all extremes of mental fabrication -excellent and bad, the trio: arising, ceasing, and abiding, existence and nonexistence, staticand nonstatic, and so on - beyond words and thought and yet, though parted from beingrecognizable (as a "this"), still exists as something that is experienced, (this) vividly wideawake, stark clarity-making, with a intrinsic nature of bliss, clarity, and nonconceptuality, (hasmany names). It is called "the identity-nature of great deep awareness," "the actual nature ofthe great self-arising," "the abiding nature that is the character of what is validly knowable,""perfect awareness," "the accordant nature (of reality)," "the equal nature (of samsara andnirvana)," "great blissful awareness," "(Buddha-nature,) the womb containing a Thusly GoneOne," "prajnaparamita, far-reaching discriminating awareness," "the omniscient mind," "thedeepest," and "voidness possessing the supreme of all aspects." Because all phenomena can berealized as the mind, it is (called) "Chittamatra, mind-only." Because it is parted from allextremes and a middle, it is (called) "Maha-madhyamaka, the great middle way." Because it isdifficult for everyone to realize, it is (called) "Guhyamantra, the secret protection for themind." Because this smashes all deceptions, it is (called) "Vajrayana, the diamond-hardvehicle of mind." Because it beholds the essential nature of Buddhahood, it is (called)"Dharmakaya, a corpus encompassing everything."

In short, nondual deep awareness parted from all mental fabrication that (conceptually) graspsduality - the equal nature (of samsara and nirvana), great blissful awareness parted frommental fabrication, the great seal of mahamudra - that is what you have now met, face to face.

With regard to that, in implanting as your vital point firm conviction and appreciation (foryour guru), you will be soaring (above samsara). In never having enough of making requests(to him or her to be able to meet, face to face, the essential nature of your mind), you will becircling (above samsara). In his or her inspiration directly entering (your mind), you will bedescending (onto mind's essential nature).

By having now met, face to face, what is present, unhidden and obvious as an intrinsic part ofyourself, unobstructed and denuded, you will be landing on top of basis mahamudra. You willbe seeing its essential nature as pathway mahamudra. You will be ascertaining it as resultantmahamudra. Therefore, cultivate (these states) like this with joy.


Meeting, Face to Farce, the Essential Nature of the Settled and Stirring Minds Together 24

Having now made your attainment of a (precious) human body meaningful and, by implanting(mahamudra) as your pathway mind to liberation, having made your samsaric existence havean end, meditate well and with joy, and cultivate (this) for a long time - (that is) veryimportant.

Having examined the settled and stirring minds, what you get to know, face to face, isappearances as mind, mind as voidness, voidness as spontaneously establishing (appearances),and the spontaneous establishment (of appearances) as automating liberating themselves - (inother words) mahamudra. Having gotten to know (this) as pointing a finger at Dharmakayaand having cultivated its practice continually like that, then without the serenity of (merely) anintellectual understanding to reach the endpoint (of the path), making sure to have packed iton your mental continuum is the eighth point (for vipashyana meditation).

Summary

As for these (above eight points), that was one way of having organized getting to know, faceto face, the (joined pair of) shamatha and vipashyana in (four) actual fundamental steps(namely, in relation to the settled mind, the stirring mind, appearances, and the settled andstirring minds together). It was first to focus on examining (the essential natures of all four)and then, having generated (recognition of) all of them in progressive order, to get to knowthem, face to face, in accordance with your understanding.

The other (way) is to have organized them such that, (after) each method for having generated(recognition of the essential nature of one of the four), you have each getting to know (thatessential nature) face to face in accordance with your understanding. Although that is also allright, yet here, without relying on a mass of sentences, I have organized the methods forexamining (the four) in (just this) one way.

Having arranged one by one, in progressive order like an alphabet list of steps A, B, and C,(these steps for) getting to know, face to face, (the essential nature of the mind) in accordancewith gaining decisiveness (about it) to your innermost core and its signs, I have written (this)in accordance with the methods to have generated (them) when the occasion has arisen (thatyou have become actually ready to generate them properly). If, however, from the start, (yourguru) had tried to bring you get to know, face to face, (the essential nature of your mind,without leading you first through a thorough examination of its nature, that superficial) gettingto know it, face to face, would have made you closed-minded and smug. Since there is thedanger that, when people familiar with the Dharma have become closed-minded and smug,they will be unable to have generated (stable realizations) on their mental continuums, then toeliminate that (danger), I have organized like that the methods for bringing (disciples) to get toknow, face to face, (the essential natures of their minds). Those (steps) are the actualfundamental part (of the mahamudra practice).

Part Four: Enhancing Your Practice

Combining Mahamudra with Other Sutra and Tantra Practices andwith the Four Types of Behavior

As for the third part, the concluding material, there are also the actions for enhancing yourprogress.


Summary 25

When, without meandering, you have totally immersed yourself in the mental hold of themindfulness of total absorption (during meditation sessions), and then, when you have set(that state aside) for the moment, if (your mind) subsequently lapses into meandering, youneed to alternate (such periods) with cultivating total absorption and no meandering.

(As another method to enhance your progress), when you have thought about death andimpermanence, have that mind that thinks, "I am going to die as (a combination of this) body,speech, and mind in death and so on," recognize the intrinsic nature of death and the mind in(the state of) death. Through having done that, that very (mind) will become liberated fromgrasping at (the categories of) permanence and impermanence, which (derive) from merelyconceptual labeling by the mind.

And then, through having thought in a similar manner about all the drawbacks ofuncontrollably recurring samsaric rebirth, become aware that both samsara and nirvana arelike a far mountain and a near mountain in a dream.

As a further (method), when you meditate affectionately on love and compassion by beingaware of all limited beings as having been your fathers and mothers, and likewise when youmeditate on the aspiring and engaged states of bodhichitta up to enlightenment, recognize theintrinsic nature of them. Through having set (your mind at that point) in an uncontrived stateand thus through having set (your mind) in a state in which its aspect is vividly clearbodhichitta and it is aware of its essential nature as being parted from mental fabrication andhaving nothing whatsoever to be done, (your mind) will go to (a state of) voidness andcompassion as being inseparable.

As an additional (method), when, from (among) the pathway minds (enabled) by the fourempowerments' vase empowerment, you have thought of yourself as a Buddha-figure throughany of the four ritual procedures of generation on the generation stage and have clarity in yourmeditation of the environment and its inhabitants as deities and resounding sounds as mantra,examine the essential nature of them. That (meditation of inseparable appearance/voidness,when) parted from conceptual thought, is the practice of the unified pair of the generation andcomplete stages (or) generation stage mahamudra. And then, after having applied (therealization of) clear light (to everything you do), recognize (mind's) natural face in meditationand even at times when walking, moving about, lying down, sitting, speaking, conversing andso on. (This is) blending (everything) with mahamudra.

There are also (four types of behavior for enhancing your progress):

Practicing single-pointedly with inseparable generation and complete stages, or with(inseparable) shamatha and vipashyana, is (called) "totally excellent (Samantabhadrabehavior)."

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When that has become stable, then, having concealed yourself in frightening, hauntedplaces, practicing, with knowing, the view, meditation, and behavior is (called)"concealed behavior."

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When that has become stable, with no mental wandering, then wandering and mixingyourself in places with large crowds and taking this as a spiritual pathway andpracticing is (called) "crowd behavior."

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Then, according to the specifics of (which situations your mind is more) stable orunstable in, there are three (types of practitioners): great, middling, and small. From(among these), there are no definite signs for those of you who are great. However,after (such persons) have attained a great applying pathway mind (the great stage of

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Combining Mahamudra with Other Sutra and Tantra Practices andwith the Four Types of Behavior26

the path of preparation), they act with elaboration. In the attire of a Heruka, they mixthemselves with horrifying circumstances, without any conceptual thoughts about whatis to be eaten or not, what is clean or filthy, or what is faulty or proper. By havingpracticed like that, they attain a seeing pathway of mind (the path of seeing) afterprogressing in stages through the applying pathway minds. By means of having (donethat), then in terms of themselves, since they have triumphed over the demonic forcesof mara, disturbing emotions, and a modest (Hinayana) vehicle of mind, (that type ofpractice is called " behavior) triumphant over all directions." Because, in terms ofothers, they bring about great benefit for limited beings with "great crowd behavior,"that is also (called "behavior) progressing with mahamudra itself."

For those of you with the highest capabilities, there is nothing that needs to be enhanced. Thatis because you have parted (your minds) from (the duality of) something to be meditated uponand something that does the meditating. But as for the many (further) methods that exist forenhancing the progress of those of you who are not like that, you need to learn of them fromthe mouths of your gurus.

Concerning them, (in summary) there are the methods for enhancing your progress throughcombining (the mahamudra realization) with alternating total absorption and subsequentattainment periods, with the pathway minds of the common (Sutrayana) vehicles of mind, withthe mantra tradition, and with the four types of behavior.

Enhancing your progress through having exerted effort like that and having practicing is thefirst point (for enhancing your progress).

The Five Distorted Conceptual Thoughts, Three Skills, and FourBuddha Corpuses

Furthermore, to eliminate hindrances (to your progress, you need to rid yourself of the fivedistorted conceptual thoughts):

Part yourself from clinging to objects as being "virtuous" or "nonvirtuous."• As the three times (past, present, and future) cannot be established as truly existent),rid yourself of even the thought, "I shall attain enlightenment in just this very time(right now)." Having done that, be certain that in one instant there is enlightenment.

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Without holding your own mind as something as being (vulgar and) ordinary, be awareof it as having, from the start, the essential nature of the five types of deep awareness.

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Do not hold your very own aggregates, cognitive spheres, and cognitive stimulators asdirty, but (rather) be certain of them as being, from the start, male and female deitiesand male and female (Buddhas Thusly) Gone.

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Rid yourself of the assertion of liberation from just listening and pondering (theteachings). Decide for sure on liberation through the force of meditation and the gurus'inspiration.

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Rid yourself of (these) five distorted conceptual thoughts (about) objects, the times, theessential nature, the intrinsic nature, and discriminating awareness.

(Gaining the three skills will also enhance your progress:)

With your body posture excellent and having examined the essential nature (of yourmind) atop the settled (mind) when it is settled and atop the stirring (mind) when it is

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The Five Distorted Conceptual Thoughts, Three Skills, and Four Buddha Corpuses 27

stirring, then being totally absorbed is (called) "skill in the beginning at initiatingmeditation."Ridding yourself of fatigue (by taking a rest) so that you will be fit to transform yourabsorbed concentration and body posture when you can no longer be singularly totallyimmersed in them is (called) "skill intermediately in cutting off becoming diffused."

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No matter what kind of excellent boon experiences dawn, acting without clinging (tothem) is (called) "skill in cultivating the boon experiences."

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Train yourself in (these) three skills.

(As another method to enhance your progress, recognize that) the various appearances of themind are a corpus of emanations (Nirmanakaya); its faculty of knowing is a corpus of full use(Sambhogakaya); its voidness is a corpus of essential nature (Svabhavakaya); and theinseparability (of the three) is a corpus encompassing everything (a Dharmakaya). When youhave decided for sure that that is the intrinsic nature of whatever is possible that can appear -everything of samsara and nirvana - in other words, when you have ascertained, isolated fromall extremes of mental fabrication, that all phenomena are parted from the trio: arising,ceasing, and abiding, total absorb (your mind) in being parted from any adopting or rejectingand all hopes and worries.

(All that) is the second point (for enhancing your progress).

The Three Points of Deviation and the Four Places for a Loss ofVoidness

Furthermore, because, if you cling to the three (boon experiences of) bliss, clarity, andnonconceptuality, you will deviate into the three planes of compulsive existence, then nomatter what experiences arise, good or bad, do not hold them as supreme. (In that way, youwill enhance your progress by avoiding these three points of deviation).

(You also need to avoid the four places for a loss of voidness).

Once you have ascertained (voidness) by means of the reasoning "parted from beingeither the same or different," you might think either, "All phenomena, by their ownessential natures, have passed into being a (total) void," or, "The mere absence that isthe negation of (truly established) existence, which (I have derived from) havinganalyzed with my intellect - this is the voidness of everything." Making (either ofthese) your meditation is a loss of voidness in terms of its character. Since, by meansof that, you might have become coarse with regard to behavioral cause and effect, ridyourself of meditations on voidness that grasp (it as) an absence of that (causalrelationship) and that (leave it as) something intellectually derived. Having done thatand then having examined the essential nature of that grasping at an absence (in thesetwo faulty ways), be uncontrived (without making up anything).

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From not having the realization that all (disturbing emotions) to be gotten rid of andtheir antidotes (namely, their voidnesses) are void, then when many things - disturbingemotions, negative conceptual thoughts, and so on - arise on your mental continuum,you might take them as your enemy, thinking, "These are stealing the life of myliberation." Then thinking, "These should be destroyed by voidness," you might holdthose two as ("things") to be gotten rid of and ("things" that are their) antidotes. Fromhaving done that and then meditating on voidness is a loss of voidness in terms of itbeing an antidote. For that, then having recognized (the essential nature of) that

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The Three Points of Deviation and the Four Places for a Loss of Voidness 28

conceptual thought itself that grasps at those disturbing emotions or what is to begotten rid of and what is their antidote as separate ("things"), set (your mind) in (thestate) lacking anything to stop or establish.When you realize this - that the supreme pathway mind for attaining Buddhahood isvoidness - but without realizing that the basis, pathway, and resultant (minds): all threeare voidnesses, then you might think that voidness (as only a pathway mind) is thesuperior one among the pathway minds and that the pathway minds other than that areinferior, and thus not think of the method part (of the practice, such as bringing thedisturbing emotions and negative conceptual thoughts also into your practice aspathway minds). (This) is a loss of voidness in terms of it being a pathway mind.Therefore, having recognized that essential nature itself of the conceptual thought thatclings to voidness (as only a pathway mind) and holds it as the superior one among thepathway minds for that (attainment of resultant Buddhahood), examine it (further). Byhaving done that, be aware of the voidness of everything (basis, path, and result) asbeing a voidness without anything to be gotten rid of or antidotes, and (without)superior or inferior (methods).

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(When practicing the generation stage of anuttarayoga tantra), you might have spreadout and applied as a crowning seal to everything voidness as a mantra or as somethingintellectually derived, but which you have had no actual experience of, and then onlythought, " Everything is voidness." Or you might have been dismissive of karma andbehavioral cause and effect, thinking, " Since everything is voidness, then becausenothing can be established (as even conventionally existing), then what can be done bymeans of constructive acts, which are phenomena affected (by cause and effect)?"(This) is a loss of voidness in terms of it being a crowning seal. For that, then havingexamined and recognized (the essential nature of) that very thought, " (Everything) isvoidness," set (your mind) in its real nature, parted from conceptual thoughts about(voidness) being its own natural face.

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These intellectually derived voidnesses, however, are not totally improper in all aspects. Ifbeginners do not do any intellectually derived meditation, then even if they are taughtvoidness from the start, they will be unable to realize it. Since (that is so) and since, if theyfamiliarize themselves (intellectually) with the real nature (of everything), in the end they willnaturally come to realize voidness (nonconceptually), then even meditating on anintellectually formulated voidness is proper. However, in the end, since (such type ofconceptual meditation) is a place for a loss of mahamudra, you must rid yourself of it.

These, then, are the hindrances that are the "four places for a loss (of voidness)." Because(they hinder stable realization of mahamudra), do not mix up what is to be gotten rid of andwhat is to be adopted like that. Then, within that state, set (your mind) in an uncontrivedmanner on top of whatever dawns, without making presumptions (that something incorrect iscorrect mahamudra realization). Without having moved from that fresh and clean (state) andwithout doing (such things as) holding your body in a severe posture, holding your breath, orthe likes, set your mind at ease, at its own leisure, without stopping, establishing, getting ridof, or adopting anything in terms of the conceptual thoughts: "constructive," "destructive,""ethically unspecified," and so on, (but just set it) in a naturally simple state, without graspingat whatever dawns.

(That is) the third point (for enhancing your progress).


The Three Points of Deviation and the Four Places for a Loss of Voidness 29

The Six Dangerous Gorges and the Three Hindrances

Furthermore, (to enhance your progress, you need to be able to pass safely through the sixdangerous gorges where enemies can rear up and ambush you).

Suppose that (you had been experiencing) great satisfaction dawning regarding (yourability to control) conceptual thoughts and emotionally disturbing states in yourmeditation. But then, at one point, your conceptual thoughts became coarse andnumerous; you were unable to bring them under control in your meditation and thatupset you violently. When (that happens, that is called "the dangerous gorge in which)conceptual thoughts have reared themselves up as an enemy." For that, recognize thevery thoughts themselves and the essential nature of those very thoughts and, withoutregarding them as faults, think of them with kindness. Having done (that) and havingthen taken them as the actual matter of your meditation, then since their natural face,parted from mental fabrication, will dawn as Dharmakaya, cultivate (the realizationthat they are) like that.

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Suppose that previously whatever disturbing emotion arose, you were able to clean itaway with (an intellectually made analysis of) voidness. But then, at one point, adisturbing emotion - longing desire or the likes - arises and you are powerless. (That iscalled "the dangerous gorge in which) disturbing emotions have reared themselves upas an enemy." For that, recognize the essential nature of whatever disturbing emotionhas arisen. Having done (that) and having then set (your mind) in a state of neitherstopping nor establishing (anything), it will purify itself away, automatically in its ownplace, without (your needing to) get rid of it. Since (the disturbing emotion) will passinto automatically purifying itself away on top of the voidness of its vividly clearaspect - which is, in fact, bliss, clarity, and nonconceptuality - cultivate (your practice)like that.

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Suppose when you had searched for the mind with investigation and scrutiny, thenhaving not found it - having seen that all phenomena cannot be established (as trulyand findably existent) - you had been dismissive of everything: what is to be gotten ridof, what is of help, what is constructive, and what is negative. Because of that andbecause of having taken as the main thing the family-trait of the boon experience ofstarkness, then, from yourself, others, and everything having passed into a void, yougrasped to a voidness in which there was no awareness to do anything. (That is called"the dangerous gorge in which) voidness has reared itself up as an enemy or in which ablackness has spread out." For that as well, recognize (the essential nature of) that verygrasping at voidness itself. Having done that and having set (your mind) in a state ofneither stopping nor establishing (anything), then since (such grasping) will beeliminated, set (your mind) in a state like that.

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Suppose you were aware of appearances as dependently arising phenomena, butnevertheless clung to them by grasping them, in their (ultimate) voidness, still to be(conventionally) truly existent functional phenomena. Then either you developedclaustrophobia or you became paranoid or obsessive about whatever assortedappearances you saw. That absorbed state of unhappiness in that (situation) is called"(the dangerous gorge in which) appearances have reared themselves up as an enemy."For that, recognize the essential nature of those appearances and of that grasping themto be truly existent functional phenomena. Having done that and having set (yourmind) in a state of neither stopping nor establishing (anything, such grasping) will beeliminated.

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Then, suppose, having meditated like that, then even when you develop an (emotional)faith, compassion, and so forth more than others (have), you lose them, in a naturally

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The Six Dangerous Gorges and the Three Hindrances 30

simple manner, without having purified them in their real nature of mahamudra. From(being in that situation), then, suppose you have developed compassion toward otherswho do not possess those good qualities and have thought, "Now, if I've worked tobenefit others, it will be of greater benefit than (doing) this (mahamudra meditation)."From (thinking like that), then engaging yourself in benefiting others, while notaccomplishing, but rather casting aside (developing) other good qualities for yourself,(is called "the dangerous gorge in which) compassion has reared itself up as anenemy." For that as well, recognize that attitude of emotional compassion. Fromhaving done that, and having set (your mind) in a state of neither stopping norestablishing (anything), then by extensively offering prayers in a state of that vividlyclear compassion being made clear in its intrinsic nature of mahamudra, you willeliminate it rearing up as an enemy. Then, the dependent arising of benefiting otherswill operate properly.Further, suppose that, having not ascertained the (mahamudra) view, you asserted, "From having learned in great detail grammar, logic and so forth, I shall realize theview that is there from the start" and then you discarded meditation. That is called("the dangerous gorge in which) cause and effect has reared itself up as an enemy."For that, exert effort in meditation itself on the view and, by cultivating that withouthopes or worries, (such danger) will be eliminated.

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Practice in that way (in order to enhance your progress).

In addition, no matter which (of the three hindrances) occur - sickness, (harm from) demonicforces, or hindrances to absorbed concentration: namely, the trio mental dullness, flightinessof mind, and foggy-mindedness, and the likes - investigate the individual essential natures ofeach of them in terms of (it having) a color, shape or the trio: an arising, an enduring, and apassing. Without stopping or establishing (anything), decisively conclude that they cannot beestablished (as anything) by their intrinsic nature.

Alternatively, do the practice of tong-len, giving and taking, having practiced bringingsickness and (harm from) demons (into your practice) as the four corpuses of a Buddha.(Practice that) without indulging in any hopes or worries whatsoever - worries that sicknesswill come (to you from others) or hope for benefit (to go from you to others).

Or, for mental dullness, flightiness of mind, and so on, if you become mentally dull in termsof activity, focal object, and so forth, use flightiness of mind as a method (to perk yourselfup), and for flightiness of mind, use mental dullness as a method (to calm yourself down).Further, having examined the essential natures of that mental dullness and flightiness of mind,then by setting (your mind on their essential natures), they will be eliminated.

Although there are many (such methods for) eliminating hindrances, I have not written (themall) here for fear that this would become too wordy. Thus, you need to become aware (ofthem) from the lips of your guru. Moreover, for those of you with the highest capabilities,there are no hindrances to be eliminated, since you will have stable realization of everythingas being primordially parted from mental fabrication.

These dangerous gorges, (in which disturbing emotions, conceptual thoughts, and so forth rearup as enemies), occur at the time when you on the stage called "a single taste," (when youhave an accustoming pathway mind - the path of meditation). According to mahamudra, sincethese (enemies) jump up (at that time because of) the habits of the disturbing emotions andconceptual thoughts hardened on your mental continuum, it is said that that they are (to be


The Six Dangerous Gorges and the Three Hindrances 31

taken as) indications (of Nirmanakaya, a corpus of emanations) to be cleaned away invoidness. (However,) according to the general pervasive (teachings, such as those of theSakya system of) lamdray, the pathway minds and their results, and the like, it is said that(these dangerous gorges) dawn at the time of the complete stage with signs, from thedependent arising of gathering together the minds and the energy-channels, energy-winds, andcreative energies, through the force of (the various complete stage practices that are in) thehomologous classes with that-and-that disturbing emotion and conceptual thought.

Although there may be many such things - the places for a loss, the dangerous gorges, and thehindrances from sickness, demonic forces, and the hindrances to absorbed concentration -perhaps just this much summarizes (them all). And as for the methods to eliminate (all these)faults, become aware that they as well are similar to those (mentioned here).

These, then, are the stages for eliminating the three points of deviation, the four places for aloss, the five [sic] dangerous gorges, and the three hindrances. Having become aware of thefaults (of these) and the benefits (of eliminating them) like that, make an effort and do not mixup what is to be adopted and what is to be discarded.

(Those are) the (fourth and) fifth points (for enhancing your progress).

The Benefits of the Practices and the Stages and Pathway MindsAccording to Mahamudra

Furthermore, as for the way in which benefits arise (from these mahamudra practices), thebenefits of the preliminaries are that they bring about the fulfillment of your own provisionaland ultimate aims. That is because they are fitting to be the basis for your (attaining) pathwayminds (leading to liberation and Buddhahood) and (better) future rebirths (as their workingbasis).

Not only that, but by having meditated on the difficulty of obtaining the respites andenrichments (of a precious human body) and on death and impermanence, and by havingthought about behavioral cause and effect, having turned your mind away from concern forthis life, you gain conviction in (karma) and (thus) the ability to safeguard (your vows ofethical discipline) even at the cost of your life.

By having thought about the shortcomings of samsaric rebirth and, having developed disgustfor uncontrollably recurring samsaric rebirth on the three planes of compulsive existence,having then developed renunciation, the determination to be free, you will thereby wish toattain only a purified state (of liberation).

By having meditated on love, compassion, and the bodhichitta aim, and having thus partedyourself from wishing for your own happiness (alone), you will come to think of only thewelfare of (all) limited beings.

By having made effort in the yoga of the hundred-syllable mantra (of Vajrasattva) and (fromthat,) having had indications of purification of your negative karmic forces occur in actual(waking life) and in dreams, you will thereby (easily) develop boon experiences and stablerealizations.

By having made mandala offerings, your body will be blissful, your mind clear, your desiresfew, and you will gain incalculable positive force.


The Benefits of the Practices and the Stages and Pathway Minds According to Mahamudra32

By having meditated on guru-yoga, your firm conviction (in his or her good qualities) andappreciation (of his or her kindness) will flare up more and more. Absorbed concentration andinspiration will come about (from that) and thus you will effortlessly develop boonexperiences and stable realizations. Whether or not you develop the actual fundamental part(of this mahamudra practice, shamatha and vipashyana,) will depend on this (guru-yoga).

As for the actual fundamental part (of the practice), the benefits of shamatha are that youdevelop faultlessly the boon experiences of bliss, clarity, and nonconceptuality. Because ofthat, your craving will diminish for food and clothing; your (body) will have luster andbrilliance; your mind will be flexibly fit; you will gain the five extrasensory eyes, advancedawarenesses, and so on; and your disturbing emotions and conceptual thoughts will beoutshined.

As for the benefits of vipashyana, those with the highest capabilities will traverse the levels ofbhumi-mind (of arya bodhisattvas) and pathways of mind (that they span) all at once. Those ofmiddling (capabilities) will develop them in a leap-ahead manner some, at one time, all atonce and then some in stages. Since those of least (capabilities) develop them in progressivestages, they traverse from the beginner level of mind to the tenth-level bhumi-mind inprogressive order.

Further, as for the way they traverse them, it is in accordance with the way in which the fourtimes three, or twelve yogas dawn in them (which is as follows):

(In general, with your attainment of a stilled and settled state of shamatha,) you can setyour mind, as much as (you wish), in a state of bliss, clarity, and nonconceptuality.But, one alternative (that might happen) is that by setting (your mind) in meditation,then sometimes, even in meditation, (these three boon experiences) do not come andsometimes, even not in meditation, they do come. (This stage at which) you have notgained control, to a great extent, over your absorbed concentration is the lesser (stageof) single-pointedness.

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When (your mind) is securely settled such that it is not harmed by distractions and,whenever you are in meditation, (these three boon experiences) come, you have gainedcontrol over your absorbed concentration. (This is) the middling (stage of)single-pointedness.

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When (the three boon experiences) dawn with no mental wandering even in violentcircumstances and with no discontinuity, and when all conceptual thoughts have beenstilled in that state, and you are mixed into that state even when sleeping and are neverseparated from it in all your activities, (this is) the great (stage of) single-pointedness.

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(At this point) because you will make around you a constant (mental) environment of the boonexperiences, the realization might occur that this occasion is (the stage) of great no furthertraining (in other words, enlightenment). But other than the boon experiences dawning as (ifthey were) a stable realization, this is not an actual stable realization (of the essential nature ofthe mind). These (stages of single-pointedness) are (simply) at the time of the building up andapplying pathway minds (the so-called paths of accumulation and preparation).

Because you do not quite recognize (the essential nature of) your mind, boon experiences withgrasping at (their) voidness are the principal feature of your shamatha. By having cultivatednot clinging to the real nature of these boons, these experiences will become purified. Allenduring aspects of bliss, clarity and non−conceptuality shatteringly perish (so that this statesimultaneously dawns and liberates itself in each moment) and you see the (deepest) truth of



their actual nature. In other words, once the three voidnesses - that of bliss, clarity, andnonconceptuality - still into a state of not being objects (conceptually clung to), then thatessential nature of pure awareness dawns pristinely, like having peeled away the skin (of afruit) or having found a treasure. With this, you attain a Mahayana seeing pathway of mind (apath of seeing). It is also called "the stage of being parted from mental fabrication."

When, at this point, you are still not completely separated from the vicinity of thegrasping that is clinging to voidness and you have only just slightly seen the essentialnature of the mind, (this is) the lesser (stage of) being parted from mental fabrication.

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When you have purified that from its root and, in accordance with your stablerealization, normal awareness has become distinct as not being an object (conceptuallyclung to, this is) the middling (stage of) being parted from mental fabrication.

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When that has become stable, but you are uncomfortable (with this realization ofnormal awareness) in terms of (external) appearances, though comfortable (with it) interms of (internal) conceptual thoughts, you need to purify that. By having done thatand thus having gained the stable realization that everything is void, without therebeing even one among all phenomena that is not void, then when you have thereby cut(all) interpolation concerning the voidness of all phenomena, external and internal,(this is) the great (stage of) being parted from mental fabrication.

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During subsequent attainment periods of these (three stages of being parted from mentalfabrication, external) appearances dawn as illusions. You have stable realization of theintrinsic nature of bodhichitta. Having rid yourself of the eighty-two factors that a seeingpathway of mind gets rid of, you do not take rebirth and (then, after living a lifetime,) turnaway from (any of the three planes) of uncontrollably recurring samsara and their (four stagesof) compulsive existence (birth, pre-death, death, and the bardo in-between state), except bythe power of aspiration prayers (to do so in order to help others). Because of that, it is called"the attainment of a first-level bhumi mind, 'extremely joyous,' or a pathway mind of seeing."By having cultivated that very state for a long time, you will fly up to (the stage of) a singletaste.

At that (former stage, being parted from mental fabrication), you were comfortable (with therealization of normal awareness) in terms of all phenomena being one with respect to their notbeing established by their self-nature or their lack (of being truly void), but you were still alittle uncomfortable (with it) in terms of whatever undiminished, fresh and clean conceptualthoughts that dawn. By having purified that, (now) whatever dawns, fresh and clean, is, byitself, sufficient (for gaining stable realization of normal awareness), regardless of whether ornot you are able to part it from the mental fabrication of it being neither (truly) void nor (truly)not void.

When you have the stable realization that, whether atop appearances or voidness,whichever one, on each, all phenomena of the pathway minds, as many as there mightbe, are complete in terms of having the single taste of the essential nature that youhave stably realized as the (ultimate) Dharma, (this is) the lesser (stage of) the singletaste.

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Since at that (lesser stage) experienced (objects) were still mixed as one of a pair withdecisive awareness (of their essential nature, now) by having purified that, everythingmixes into one in terms of its purity in its actual nature - (such seeming pairs as)appearances as external material objects without exception and mind as internalknowings without exception, specific awareness and deep awareness, and so forth.Therefore, in short, when compulsive existence and the tranquil peace (of nirvana)

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dawn, straight as an arrow, as equal; (in other words, when) uncontrollably recurringsamsara and released (nirvana dawn, straight as an arrow,) as inseparable, (this is) themiddling (stage of) the single taste.When the multiplicity (of all phenomena) dawn as being of a single taste and then,from that, dependently arising appearances diffuse (in accord with) being skillful inmeans, then, with the single taste dawning as multiplicity, (this is) the great (stage of)the single taste.

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(Now) you have attained patience for (all) phenomena as they have no (true) arising. (Thesethree stages of the single taste) cover the interval between the second- and seventh-levelbhumi minds. Some explain that (they include) up to the eighth as well.

At that (former stage, the single taste), your total absorptions and subsequent attainments weremixed (in a single taste). However, there were still (some) taints of grasping at voidnessduring subsequent attainment periods. By having purified that, everything is purified in thesphere of reality, dharmadhatu, without even the slightest difference between what is to beattained and the one attaining it, and between meandering and non-meandering (from thisrealization) during total absorption and subsequent attainment periods.

When you are parted from all signs of (a dualism of) what is to be meditated upon andthe one meditating upon it, (this is) the lesser (stage of) no further meditation and theeighth-level bhumi mind.

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Since at that (lesser stage) it was sometimes (still) possible for a slightly grasping(consciousness) to occur, (now) by having purified that, when (all) becomes one in thegreat total absorption of deep awareness, (this is) the middling (stage of) no furthermeditation, the ninth- and tenth-level bhumi minds.

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After that, when the sword of discriminating deep awareness slashes off the cognitiveobscurations together with the dormant factors, then the mother clear light, which isthe totally pure sphere of reality, and the child clear light, which is mirror-like deepawareness, become mixed into one. (This) unified pair with no further training, (this)manifestation of the enlightened state of a Buddha, is the great (stage of) no furthermeditation, the bhumi-stage mind of a Buddha.

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In other words, by having progressed through eighth-, ninth-, tenth-, and (this) eleventh-levelbhumi minds, the natural purity of primordial simultaneously arising (mirror-like deepawareness and the sphere of reality) that you have enlighteningly rendered manifest is aDharmakaya, a Corpus Encompassing Everything. The natural purity of conceptual thoughts,which is the mind of limited beings, that you have made manifest is a Sambhogakaya, aCorpus of Full Use. The natural purity of seemingly (external) appearances as objects underthe influence of circumstances, that you have made manifest, is a Nirmanakaya, a Corpus ofEmanations. And, with (these) three or a limitless number of Buddha Bodies, then - throughtheir enlightening influence to benefit others, beyond imagination, effortlessly and withoutconceptual thought - effortlessly bringing about, throughout the bounds of space, benefit towandering beings until uncontrollably recurring samsara has been emptied out, (this) is theultimate good quality (that you make manifest).

Since (that is the case), therefore if you exert effort to foster the good qualities, one after thenext, from the preliminaries up to (the stage of) no further meditation and not to let thosealready developed degenerate but rather (for them) to increase further, (all) those goodqualities will come about. Therefore, enhance your enthusiasm in accord with that andpractice.



(That is) the sixth point (for enhancing your progress).

Concluding Definitions

Therefore, mind-itself as an intrinsic part of yourself - except for merely whether you realizeor not that it has double purity, ultimately and deeply, from the start - is called the "accordantnature" or "mahamudra."

That which you have as an intrinsic part of yourself is (called) "basis-time(mahamudra)."

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Mind-itself, during the interval from having entered from that (basis) into meditationon the pathway minds up to a tenth-level bhumi mind is (called) "path-time(mahamudra)."

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That which has been awakened from the slumber of unawareness and which hasmanifested its totally perfect deepest (truth) is called "resultant-time mahamudra."

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(As for the mahamudra view, meditation, behavior, and result:)

To examine (and behold) the totally perfect abiding nature and be parted from all(dualistic notions of objects) to be grasped and (awarenesses) that grasp (them) is the(mahamudra) view.

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To meditate, without meandering, on the deepest point of that (view) is the(mahamudra) meditation.

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To cultivate whichever of the four activities is appropriate and be parted from all(dualistic notions of) something to be done and someone to do it is the (mahamudra)behavior.

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To be parted from all (dualistic notions of) something to be meditated upon andsomeone to meditate, with (the implicit) expectations and worries (that come withthem), such as worrying about falling down into samsara, wishing to rise up to attainBuddhahood and so on, is the (mahamudra) result.

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When you have made yourself aware of what are, in fact, the deepest points concerning the(mahamudra) view, meditation, behavior, and result in accord with that; then enhance yourperseverance.

Have firm conviction in and appreciation for your guru, with your trust placed totally in himor her. Turn away from clinging by parting yourself from clinging to uncontrollably recurringsamsaric rebirth and this life. Rely at all times on being mindful not to meander (from themahamudra practice). With your inessential plans kept (merely) short-term and few and(executed straight up and down like) a bellows, then when such attitudes arise as concern forthe eight transitory things in life, conceptual thoughts about this life, concern about savingface, and so on, flatten these bumps. Having done that, forcefully cut the rope that binds youto your selfish concern for this life. In other words, you need to make effort to cultivate at alltimes what you have developed in meditation, without passing into a state of unconcern.

Although there are many differences between a boon experience and a stable realization,nevertheless (in general):

if for the meditator there is his or her own mind (on the one side) and (on the other) themeditation with bliss, clarity, nonconceptuality, and starkness being meditated or beingexperienced, (it is) a boon experience.

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Concluding Definitions 36

If you realize with bare cognition, not (just) a presumptive understanding, that there isno duality of meditator and meditation, (this is) a stable realization.

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Therefore, having differen−tiated between what are in fact boon experiences and stablerealizations, then in a state of not having entered into clinging to those (boon experiences) andholding them as supreme, cultivate them with effort at all times - (this) is important.

Concerning that, of the four seals:

The seal of behavior, karmamudra, is a pathway mind for those of duller wits.(Through it) you achieve the actual attainments of the plane of sensory desires.

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The seal of close bonds, samayamudra, and the seal of Dharma, dharmamudra, are thepathway minds for those of middling wits. (Through them) you achieve the final actualattainments of the State Beneath Nothing Else, Akanistha (the highest state ofsamsara).

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The great seal, mahamudra, is the pathway mind for those of sharpest wits. It is themethod for achieving the supreme actual attainment (of enlightenment).

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Inseparable appearance/voidness, bliss/voidness, knowing/voidness, clarity-making/voidness,parted from all mental fabrication, cannot be indicated by a guru and cannot be intellectuallyunderstood by a disciple. It cannot be made intelligible with words, being parted from all(notions that) it is "this" and not "that." Yet there isn't any phenomenon that great blissfulawareness, as something that can be experienced, but not identified, does not pervade in theworld of appearances, samsara and nirvana.

It is a great state beyond the intellect, yet, although the trio: mind, conceptual thought, andDharmakaya, have abided simultaneously from the start, yet because that is not realized, nowit is indicated with oral guidelines by the gurus as something that has been blended into one asan inseparable unified triad. Since that is the case, it is called "mahamudra simultaneouslyarising as merged."

From the lineage that has passed from Vajradhara to Tilopa, Naropa, Marpa, Milarepa (Mi-laRas-pa), and Gampopa (sGam-po-pa), the lineage of meditation methods and so on derivingfrom (direct disciples) of Gampopa are:

Zhang (Zhang) mahamudra,• Barom ('Ba'-rom) mahamudra.•

Those deriving from the lineage of (Gampopa's disciple) Pagmo-drupa (Phag-mo gru-pa,Pagmo-drupa) are:

Drigung ('Bri-khung) Kagyu mahamudra,• Taglung (sTag-lung) Kagyu mahamudra,• Chen-nga (sPyan-snga) Kagyu,• Mar-yey (dMar-ye) Kagyu• Shugseywa (Shug-se-ba) Kagyu,• Tropu (Khro-phu) Kagyu,• Yangzang (g.Yang-bzang) Kagyu,• Drugpa ('Brug-pa) Kagyu, through the lineage of Ling-raypa (Gling Ras-pa), Gyaraypa (rGya Ras-pa), and so on.

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Concluding Definitions 37

But in particular there is the especially distinguished Karma Kamtsang (Kar-ma kam-tshang)mahamudra, which has the undissipated warmth of inspiration from the unbroken lineagederiving from Gampopa through (his direct disciple, the First Karmapa) Dusum-kyenpa(Dus-gsum mkhyen-pa) down to my guru, the omniscient (Fifth Zhamar Rinpoche)Konchog-yan-lag (Zhva-dmar dKon-mchog yan-lag), as well as the undissipated warmmoisture of the breath of the dakinis. Since (this tradition) known as "mahamudrasimultaneously arisen as merged" has a lineage that mixes into one the transmissions of all themahamudra (lineages) that have spread out in multitude and is the source of all good qualities,it is famed in the world like the sun and the moon. Therefore, since, if you have practiced itlike pressing a rock against a broken bone to set it, it is decided for sure that you will developboon experiences and stable realizations, without the power (to hold them back), practice likethat.

(That is) the seventh point (for enhancing your progress).

Author's Colophon

Samdey Lama Samten-kunga (bSam-sde Bla-ma bSam-gtan kun-dga') has insistentlyentreated me with these words, "Please indicate (the mahamudra teachings) here by taking asthe main thing getting to know, face to face, (the essential nature of the mind), pointing afinger directly at the practice, without doing anything (further) such as quoting scripturalsources and the like." Because of that, then although I have no experience myself, IMipam-chowang (Mi-pham chos-dbang) or Vajreshvara (the Ninth Karmapa Wangchugdorjey, Karma-pa dBang-phyug rdo-rje), have dutifully written this during my meditationsessions at Zhoka-or House (Zho-kha 'or-gyi khang-pa) in accordance with the words of theprevious gurus. It has twenty, twenty-two, or twenty-five meditation topics.

By the positive force of this, may I and all other motherly limited beings, by having turnedsincerely away from clinging to the desirable objects of the senses, see the essential nature ofthe mind.

Shubham astu sarvajagatam, may all the world be pure.


Author's Colophon 38

Documents

Karmapa (IX) Wangchug-Dorjey - the Mahamudra Eliminating the Darkness of Ignorance