The heart of
Mahamudra.

Foreword

Mahamudra is a set of teachings and practices that represent the essence of Highest Yoga Tantra, highest of the four classes of Buddhist tantra. It is generally associated with the Chakrasamvara cycle of tantras and is known for being a unique tradition for the practice of clear light, the nondual wisdom of bliss and emptiness. The Kagyu, Sakya, and Gelug traditions of Tibet each transmit lineages of mahamudra presented in their own distinctive manner of explanation and with their own individual style of meditation. The tradition was brought to Tibet primarily by Marpa Lotsawa, who received it from his Indian masters Naropa and Maitripa.

I welcome this English translation of the Royal Seal of Mahamudra, a work of practical instructions in the profound practice of mahamudra by the late seventeenth–early eighteenth century Drukpa scholar Ngawang Kunga Tenzin. He was the Third Khamtrul Rinpoche and founder of the monastery popularly known as Khampagar. The book adds to the growing body of authentic Buddhist tantric literature available in English. I congratulate Gerardo Abboud for the evident dedication he has brought to the work of translation and offer prayers that readers who are moved to engage in the spiritual practices outlined in this book will meet with success.

Tenzin Gyatso, the Fourteenth Dalai Lama

April 5, 2014

Foreword By The Ninth Khamtrul Rinpoche, Shedrup Nyima

This exceptional text containing a complete and vast series of instructions

On mahamudra, the heart of the profound true meaning,

Was composed by Kunga Tenzin, an emanation of Guru Rinpoche.

The devoted and learned translator Gerardo

With no regard to hardships, for a long time

Took on himself this good deed with a pure motivation,

Through the power of which he translated this book into English—

A medicine for the Dharma and sentient beings.

I dedicate this merit toward great enlightenment.

May it be the cause for establishing all beings in everlasting happiness.

—by the Tulku bearing the name Dokhampa

Translator’s Preface

One of the meanings of the term mahamudra is “great seal,” the analogy being that just as the subjects of a kingdom do not go beyond the command-seal of the king, all phenomena of samsara and nirvana without exception are not beyond mahamudra, or suchness.

For a practitioner of mahamudra, or any of the contemplative traditions of Tibetan Buddhism, instruction guidebooks are a source of advice on how to enhance inspiration and tune our practice so that mistakes can be avoided. Such manuals have been written by truly realized beings who express their immense experience of practice and realization in the written word. Whether in an isolated retreat hermitage or at home, practitioners often do not have ready access to a teacher the very moment that advice is needed; however, a manual—though in no way equal to the direct instruction from a qualified teacher—remains always at hand to help clarify doubts and suggest techniques for removing obstacles.

This guidebook for the main body of the practice of mahamudra is one of the most complete and detailed commentaries on the four yogas: one-pointedness, simplicity, one taste, and nonmeditation. I started reading it many years ago while in India, and decided to translate it in 1983, while I was in retreat at Ven. Sengdra Rinpoche’s retreat center in Nepal, near the border with Tibet. Although the first draft was completed there, I was only able to resume work on it in 2010.

The Tibetan text has two main sections, the first covering the introduction and main body of the practice, and the second including an introduction to mind essence from various approaches as well as detailed instructions for removing obstacles, enhancing the experience, distinguishing between experiences and realization, and elaborating on other aspects that complete the mahamudra path. This present book is a translation of the first section and stands on its own as an overview of the Drukpa Kagyu approach to mahamudra. A translation of the second part is in progress.

In the Drukpa Kagyu lineage this manual is highly regarded as perhaps the most comprehensive commentary on mahamudra practice. Whether referring to the physical posture required for meditation or the various points to be examined in the process of vipashyana, it covers a great number of possible mistakes and misconceptions that might arise and, in each case, offers specific and practical advice on what remedies to apply. It is therefore used primarily by the yogis and yoginis in all Drukpa Kagyu retreat centers.

The unique feature of this presentation is how, right from the beginning, the author gives instructions on the main aspect of vajrayana practice: how to use thoughts and emotions, experiences of happiness and sadness, and so on, as the path. This is a characteristic of the Drukpa Kagyu system that has as its special teaching the conduct of equal taste, which deals with how to utilize all experiences, thoughts, and perceptions as the path to enlightenment. Although many mahamudra texts deal with instructions on shamatha and vipashyana, we rarely find such clear advice on how to carry out these practices suffused with insight into the nature of mind.

As with any translation from the Tibetan, in this text too one encounters the basic difficulty of rendering in a structured Western language a text that was originally written in a language that has fewer elements to freeze a concept. We should consider that texts like this one have been written by realized persons for whom the conventional level of reality is at all times perceived to be indivisible from the absolute level. Probably due to this there is often a certain ambiguity in the writing that leaves entire passages open to interpretation, and it frequently happens that a given quotation from a scripture is explained by scholars or lamas in different ways. Sometimes a whole line of explanation begins addressing instructions on conceptual mind, ending without warning with directions that apply to natural, nonconceptual mind. Although in Western languages we find and appreciate such ambiguity in poetry, we expect greater clarity and precision in prose and texts of a more technical nature. Another difficulty resides in a single term being used in various contexts with different meanings, and it is up to the translator to choose the right meaning according to context.

This translation has been divided into chapters for the sake of modern readers, and the titles assigned do not belong to the original text. Despite my careful efforts to render the translation as accurately as possible, errors and imprecise concepts may have unfortunately remained. These are exclusively due to my limited capacity and I rely on the reader’s kind understanding and sympathy to forgive any such mistakes that I might have made.

The Drukpa Kagyu Lineage Of Tibetan Buddhism

The Drukpa Kagyu lineage shares the same origin as most of the other Kagyu lineages: from Buddha Vajradhara to Gampopa, through Tilopa, Naropa, Marpa, and Milarepa. In the King of Samadhi Sutra, Buddha asked who among his disciples would spread that teaching, and Bodhisattva Chandraprabhakumara, Youthful Moonlight, took upon himself that commitment. On the basis of his aspiration and Buddha’s prediction, Youthful Moonlight was reborn in Tibet as the physician Sonam Rinchen, known as Gampopa.

One of Gampopa’s main disciples was Phagmo Drupa (1110–1170), a very learned practitioner who had trained in the Sakya tradition before he met Gampopa. During his first meeting with Gampopa he offered his understanding and realization, upon which Gampopa, who was holding a morsel of tsampa in his hand, said that although he appreciated that realization, he still preferred the tsampa. Giving the morsel to Phagmo Drupa, he told him to go to a nearby forest and meditate. Shocked by the master’s response, Phagmo Drupa did what he was told, and an overwhelming devotion to Gampopa arose in him, dissolving obscurations and leading him to the true realization of the nature of mind. From Phagmo Drupa no fewer than eight Kagyu schools arose.

One of his eight main disciples was Lingchen Repa. When approaching Phagmo Drupa’s residence for the first time, Lingchen Repa started to perceive all the surrounding forest, birds, and animals as emanations of the master. He later went to a cave to start a long-term retreat, but after only three days he came back to his guru, who asked him what had happened in the retreat. At this he replied:

Lord, you told me to meditate on the innate essence,

And meditate is what I did.

It so happened that both meditation and meditator simply vanished,

And no postmeditation was there to maintain.

Seeing that he had attained instant full realization, Phagmo Drupa praised him, declaring, “On that side of the Ganges is Saraha; on this side is Lingchen Repa.”

Lingchen Repa’s foremost disciple was Tsangpa Gyare Yeshe Dorje (1161–1211), the founder of the Drukpa Kagyu lineage. From Lingchen Repa he received the full transmission of mahamudra and the six yogas of Naropa, mastering them to the point of becoming immune to extreme cold. In fact, he wore only a white cotton robe even in high snowy mountains. After attaining complete realization he went to Lodrak in Central Tibet. There he revealed a treasure of teachings called the six cycles of equal taste, which had been brought from India by Rechungpa but concealed in a rock for later discovery by a destined disciple.

Later, after meditating under a tree for three months without moving, Tsangpa Gyare had a vision in which seven buddhas appeared to him and revealed a teaching called the Seven Superior Interdependencies. Following his guru’s instructions, he founded the Shedrup Chokor Ling Monastery in Tsang. Then he went to Central Tibet to establish another large monastery. When he and his followers reached Namgyi Phu, nine dragons (pronounced “druk” in Tibetan)—said to have been manifestations of nine Indian mahasiddhas—reared up from the earth and soared into the sky, roaring with the sound of thunder, while flowers miraculously rained down. Because of this the lineage became known as the Drukpa Kagyu, which translates as Dragon Kagyu. The monastery thus founded was named Namdruk and remained the principal seat of the Drukpa Kagyu for a long time.

The Drukpa Kagyu order became famous for the purity, simplicity, and asceticism of its adherents and the profundity of its teachings. Tsangpa Gyare passed away in 1211 at the age of fifty-one, and was later known as the First Drukchen, the head of the lineage. After his cremation, his heart, eyes, and tongue remained intact. His skull bore the images of Avalokiteshvara, Manjushri, and Vajrapani, and twenty-one images of Avalokiteshvara appeared engraved in twenty-one of his vertebrae, some of which are still kept in Bhutan and in other sacred places. He predicted that he would be succeeded by nine masters with the name Senge (Lion), three of whom would be emanations of the Three Protectors (Avalokiteshvara, Manjushri, and Vajrapani), after which he would return to guide the lineage once again, as the Second Drukchen. Today the head of the lineage is the Twelfth Gyalwang Drukpa.

Three main branches followed, each deriving its name from its location: Gyalwa Gotsangpa spread the tradition in Western Tibet, and his branch was called Upper Drukpa. Choje Lorepa branched out to form the Lower Drukpa. And Onre Dharma Senge was the head of the Central Drukpa. In this way the lineage spread far and wide to China, Mongolia, Nepal, Afghanistan, Ladakh, Lahoul, India, and Bhutan. In Tibet itself, the great number of followers and influence of its practice led to the popular saying, “Half the population are Drukpas, half of the Drukpas are mendicants, and half of these mendicants are siddhas.”

This lineage closely followed the example of Milarepa in terms of renunciation, simplicity, dedication to practice, and devotion to the guru. The main teachings are subsumed into what is known as the five oral instructions with the command seal: the view is mahamudra, the meditation is the six doctrines of Naropa, the conduct is the six cycles of equal taste, the fruition is the seven superior interdependencies, and the dearest of them all is the profound path of guru yoga.

The Khamtrul Rinpoches ¹

Among the most prominent masters of the Drukpa Kagyu school, the Khamtrul Rinpoches are considered the principal architects of the lineage in the Kham region of Eastern Tibet. Through their attainments and due to their work for the enlightenment of all beings, the successive incarnations were great masters, examples of perfect knowledge of the teachings and practices as well as the ideal of the bodhisattva. Their invaluable creative work in the preservation and spread of the Dharma greatly benefited the peace and harmony among Tibetans.

Ngawang Kunga Tenzin, The Third Khamtrul Rinpoche

The author of the work translated here, Kunga Tenzin, the Third Khamtrul Rinpoche, was born in the Iron Monkey year (1680) at Gongar Kyid, southwest of Lhasa. Prior to his birth many miraculous auspicious songs were heard. It is said that when his mother came to see the third Choegon Rinpoche, Choekyi Wangchuk, the protector Chagpa Melen appeared, took the baby from her lap and placed it on Choegon Rinpoche’s lap while saying, “This is Karma Tenphel’s [the First Khamtrul Rinpoche’s] reincarnation and you should recognize him as such!” So, when he was only three months old, he was recognized as the Third Khamtrul Rinpoche.

He was ordained by Choegon Rinpoche and given the name Ngawang Kunga Tenzin (Lord of Speech, All Loving, Holder of the Doctrine). At the age of two, he had a vision of Guru Padmasambhava. When he was four he realized the nature of mind. As he himself wrote, “When I was three months old I was recognized by my root guru Khyabdak Choekyi Wangchuk, and at the age of four I realized the nature of mind, a realization that never changed even after many years of practice.”

He completed his preliminary practices at the age of seven. Following that he received teachings from over a hundred great lamas from all schools of Tibetan Buddhism. In addition to Choegon Rinpoche, some of his most important teachers were Gampopa Zangpo Dorje, Khedrup Yarphel Wangpo, Minling Trichen Terdak Lingpa, and Lochen Dharma Shri. For many years thereafter he most vigorously put into practice the teachings he received from his teachers. Although he practiced both mahamudra and dzogchen equally, he mostly instructed his students on the mahamudra system.

Meanwhile his popularity spread widely and he attracted many disciples. At the age of thirty-two, he instructed his disciples to spread the message of the Buddhadharma, and then, in the Water Dragon year (1712), he retired to Rocky Mountain Vulture’s Cave (Dzagyal Gowo Khyung Phuk) in Chamdo, for a meditation retreat. On the tenth day of the Monkey month, as Kunga Tenzin meditated facing east, he saw a bank of perfect white clouds amassing before him. Amidst a bright colorful rainbow Padmasambhava appeared and greeted him with radiant warmth, saying, “Chief of my devoted sons, listen to me without distraction.” Then Padmasambhava predicted in verse all the sorrows that would befall the Tibetan people in the years to come. He then advised Kunga Tenzin that it was time to leave retreat and help other sentient beings, saying, “You, who sleep in the Vulture’s Cave, it is time to fly within sight of open country.” By “fly within sight of open country” he meant that Kunga Tenzin should propagate the Dharma for the benefit of others impartially.

Padmasambhava advised Kunga Tenzin to perform the dance festival according to that vision, together with the sadhana of Padmasambhava for the benefit of all beings. In accordance with these instructions, Kunga Tenzin composed the Great Tsechu Lama Dance festival based on the teachings from the original tantric text on dance, as well as the additional dances that he witnessed in his visions. Then he left his retreat, traveled all over Kham, and successfully organized over seventy great rites of accomplishment (drubchen) of Guru Padmasambhava, performing the dances on all the occasions and dedicating the merit for the welfare of all beings, removing evil influence, and establishing peace.

Between the Water Tiger and Water Mouse years (1722–1732), he made 100,000 statues of Guru Padmasambhava, carved 100,000 vajra guru mantras in rock, built 100,000 stupas, and printed 100,000 copies of prayers to Guru Padmasambhava and 100,000 copies of Guru Padmasambhava’s life story.

His fame and honor flourished extensively and he attracted wide appreciation for his invaluable work devoted to the welfare of all beings in general but especially to the Tibetan people. Among his distinguished admirers was the Mongolian king Gushri Khan of the Jungar dynasty, who paid generous tribute to Kunga Tenzin for his outstanding contribution to the preservation and spread of the Dharma. His Holiness the Sixth Dalai Lama, the spiritual and temporal head of Tibet, paid similar tribute to Kunga Tenzin and presented him with a scroll testifying to his great work in reforming and unifying the different spiritual communities in Tibet. In the latter part of his life the king of Lhathok in Kham prayed that Kunga Tenzin would build his permanent monastic seat within the king’s realm. Pal Phuntsok Choekhor Ling (Glorious and Prosperous Dharma Sanctuary) was thus founded at Karmoe Rikhuk, about three kilometers from the present site of the monastery.

Kunga Tenzin was a master of painting, sculpture, astrology, physics, and medicine. In every field of the arts and sciences, his work represented a unique and outstanding achievement. It is commonly believed that such skill in just one of these arts would take a lifetime to develop. The collection of his works consists of seventeen huge volumes covering a range of subjects from mahamudra to various ritual initiations, including comprehensive teachings on basic practice and literature.

During his lifetime, he had over a thousand disciples and countless followers, among whom was the renowned Amkhar Dechen Dorje, who departed to the land of the dakinis in his own earthly body along with his entire family. The couple could often be heard arguing, but one fine morning their neighbors heard celestial music and wondered what was happening. When they went to Amkhar’s house they saw mist and rainbows in the sky above the house. Amkhar himself was walking along on the clouds with his family and his dog trailing behind. This spellbinding appearance was witnessed by many of their fellow countrymen.

Dhimar Geshe Tenzin Phuntsok was another disciple considered to be the greatest master of medicine in the latter period of history, as well as being a great philosopher of all ten sciences. Another prominent student was Situ Pandit Choekyi Jungney, who received teachings on the Great Tantric Treasure of the Kagyu (Kagyu Ngag Dzod Chenpo) and other teachings from Kunga Tenzin, and was a great commentator of philosophy and literature. Among other students from different traditions were Surmang Rolpei Dorje, Surmang Chetsang, Sungrab Gyamtso and Zagyud Choe Tashi, one of Tibet’s greatest artists.

At the age of forty-nine, in the upper region of Zachu, Kunga Tenzin passed away. His last words were these:

I will rest in the nature of mind, within the inner mandala of Padmasambhava. Although I will enjoy the peace of nirvana, I cannot abandon suffering beings; so, even if each sentient being takes millions of years to be freed, I will emanate in many incarnations for them and for the Dharma. I have no wish to care only for my own tradition or just for those who respect me and are attached to me—I wish to be helpful to all beings without discrimination.

Acknowledgments

Regarding the many clarifications that this text required my gratitude goes especially to Drukpa Choegon Rinpoche and Drubwang Tsoknyi Rinpoche, who so carefully clarified the most difficult points, taking time from their busy schedules. I am also indebted to Khenpo Jigme and Khenpo Lobsang Tenzin from Vajra Vidya Retreat Center in Crestone and Khenpo Losal Zangpo from Tashi Jong, all of whom elucidated many parts of the text. I also wish to thank Drubwang Dorzong Rinpoche for his wonderful explanation of the key terms “coemergence” and “mahamudra,” and Drugu Choegyal Rinpoche for his generous help in clarifying terms and for offering the image of his beautiful thangka depicting Ngawang Kunga Tenzin for the cover. H.E. Chökyi Nyima Rinpoche has been a source of inspiration all along, as every time we met he urged me to complete this work. I also want to express my appreciation to my editor Michael Tweed, for his keen eye to detect inconsistencies in the meaning of certain passages, a task that goes beyond the mere correction of style, for which of course he must also be commended. A special thanks goes to Anila Trinley Palmo, who graciously found a kind patron, and Roger Ash Wheeler for his support. Susan Kyser of Shambhala Publications has advised me on many important points and suggested valuable changes, for which I also feel grateful. Last, but not least, I wish to thank my wife Juana Loizaga for her constant patience and encouragement, providing me with the space and time needed for my translation travels and activities.

May this work reach the hearts of all practitioners and lead them to find their mahamudra essence of compassion and wisdom through which they may liberate countless beings.

Gerardo Abboud

Buenos Aires

December 2013

The Supreme Complete Path Of The Ocean Of Profound Meaning

A Guidebook to the Main Practice for Connecting with Coemergence, the Mahamudra

Prologue

I prostrate to the precious Kagyu.

Samantabhadra, the primordial dharmakaya buddha,

Vajradhara, the sambhogakaya possessing the five certainties,

Lord of the Munis, supreme nirmanakaya who displayed the twelve deeds,

Glorious Lotus Born, the svabhavikakaya,²

All the lineage precious masters, in oneness with the Buddha,

And my root guru of unequalled kindness,

Who embodies the Three Jewels, the Three Roots, and all the refuges—

To you I bow.

Grant your blessings for the liberation of all beings, whose number is as limitless as space.

All the scholars and yogis in India and Tibet have given myriads of explanations on the texts dealing with the meaning of perfect wisdom, the prajñaparamita. Nevertheless, in this Land of Snows, many scholars and yogis, of my own and other traditions, properly teach the most destined disciples what is renowned as the three great pith instructions. ³ I will briefly refer to the guidance instructions on the main practice of one of these three teachings, connecting with coemergence, the mahamudra, ⁴ considering it to be the complete unsurpassable path, an ocean of profound meanings.

Those fortunate persons who are determined to accomplish in a single lifetime the fruit of enlightenment on the basis of self-knowing awareness (rang rig) ⁵ —the ground of being (gzhi)—should engage in and correctly practice this profound and supreme true meaning, the innermost essence of all paths.

If I were to write this in the proper customary way of explanation, emphasizing poetry and terminology, I fear it would most likely become a bit difficult to grasp. Therefore I shall write this in a way that is easy to understand.

The text consists of three sections: (1) the introduction, (2) the main practice, and (3) the conclusion.

1: Why Meditation Is Indispensable

I. Introduction

A. General Explanation

1. Revealing all phenomena as being one’s own mind

2. The faults and drawbacks of not meditating on the nature of mind

3. The benefits of such meditation

Introduction

The introduction has two parts: (1) a general explanation and (2) an explanation of specific practices.

General Explanation

The general explanation has three parts: (1) revealing all phenomena as being one’s own mind, (2) the faults and drawbacks of not meditating on the nature of mind, and (3) the benefits of such meditation.

Revealing All Phenomena As Being One’s Own Mind

Generally, all phenomena grouped as the world and sentient beings, or as samsara and nirvana, are one’s own mind. As said in the Ten Spiritual Grounds Sutra:

Kye! Sons of the Victorious Ones!

These three worlds are merely mind.

In the Vajra Dome it is said:

Outside the jewel of mind

There are no sentient beings and no buddhas.

In the Samputa Tantra it is said:

All inner and outer entities

Have been designated by the mind.

Apart from the mind itself

They do not exist elsewhere.

Also Lord Shawaripa ⁶ said:

All phenomena are one’s own mind.

Apart from the mind there is not even an atom of any other phenomenon.

If this is so, how is it that external graspable objects, such as forms and sounds, appear as concrete things? The mind, not being aware of its own natural state, since beginningless time has been perceiving oneself and other as a duality. A thing seems to be produced through external and internal dependent originations. The external dependent origination includes the cause (the seed) up to the corresponding outcome (the stalk and final fruit), and the conditional factors (the five elements and the change of the seasons), as a result of which something seems to originate. The internal dependent origination includes all the links from ignorance up to old age and death. Like the wheels of a cart, outer and inner revolve as two entities without interruption. Fixated on duality, conceptual thought builds up habitual patterns through which, in the deluded state, phenomena appear as external. In the Lankavatara Sutra it is said:

Stirred by habitual patterns,

The mind perceives phenomena as real.

They are not real; they are mind itself.

It is wrong to see them as truly external.

In the Samputa Tantra it is said:

All phenomena are the mind’s delusion.

There are no phenomena apart from the mind.

They appear as entities to the deluded mind.

For example, the horses, elephants, and so forth conjured by a magician never exist essentially as such, yet they undeniably appear as horses and elephants. Similarly, as the deluded habitual patterns become active, things in myriad forms appear as external. In the King of Samadhi Sutra it is said:

Magicians conjuring forms

Create horses, elephants, carts, and other things.

None of these things are what they appear to be.

Know that all phenomena are like that.

“Well,” you may think, “then how is it that mind essence becomes samsara or nirvana?” If one’s mind does not recognize its own nature and self-knowing awareness does not prevail but rather lapses into delusion, reverie, and fantasy, it leads to wandering in samsara. On the other hand, when one’s mind knows its nature and awareness prevails, it is the undeluded, pure absolute reality. Awareness that cognizes itself is buddhahood. Therefore, as said by Orgyen Rinpoche [Padmasambhava], ultimately neither samsara nor nirvana exists at all apart from the mind. The creator of both samsara and nirvana is precisely this self-knowing awareness, so samsara and nirvana are rooted in the mind. Since the root of samsara and nirvana is the mind, it follows that it is very important to tame it.

For example, in order to extract butter one must churn its raw material, milk, as no butter will be produced by churning water. Similarly, when you attain the fruit of buddhahood, as you already have its cause, all that has happened is that your mind has been cleansed of defilements and by that you accomplish the fruition. You should know that just as no butter will be obtained by churning water, the fruit of inner meaning cannot be achieved by looking for it outside. In The Two Segments it is said:

Due to delusion, samsara is formed;

Without delusion, samsara is purified,

And thus samsara turns into nirvana.

Nagarjuna said:

Nirvana is the purity resulting

From having purified

The cause of samsara.

The root of all faults and virtues has been created by the mind, it is produced from a mental cause, or it arises from the mind. In the Lankavatara Sutra it is said:

A form that appears in a mirror

Can be seen, even though it does not exist.

Likewise, not knowing that phenomena are projections of the mind,

Conceptual thought and duality arise.

Due to thoughts linked to habitual patterns,

The myriad things arising from the mind

Appear to people as external.

They are just mind, the mind of worldly people.

There are no external phenomena—

It is the mind that arises as the myriad things.

Body, activities, dwelling, and such—

I declare that all these are only mind.

In the Avatamsaka Sutra it is said:

The mind is like an artist.

The mind created the aggregates.

All the world systems in existence

Have been drawn by the mind.

In the Cloud of Precious Jewels Sutra it is said:

The mind leads the world,

Yet it does not see itself.

Whether virtuous or unvirtuous,

All karma is produced by the mind.

The mind revolves like a firebrand.

The mind sways like waves.

The mind burns like a forest fire.

The mind moves like a great river.

In the Samputa Tantra it is said:

From beginningless existence

All things have been designated as external.

All things are magical creations of the mind.

The mind embraces everything.

And also:

There is nothing outside mind.

Forms and other phenomena appearing as distinct things

Are all manifestations of this mind alone.

We should understand and know the meaning expressed in these quotations.

The Faults And Drawbacks Of Not Meditating On The Nature Of Mind

Followers of Buddha’s teaching may just study the theory of the sacred Dharma, but no matter how many teachings they may receive and reflect on, if they do not meditate on actual reality, they will only accomplish temporary results and ultimate liberation will not be gained. There are many analogies that describe this. In the Flower Arrayed Tree Sutra it is said:

The perfect teaching of Buddha

Is not accomplished through mere study.

Dharma without meditation

Is like people who die of thirst

While being helplessly carried away

By a great river.

Dharma without meditation

Is like a person who, having supplied

Many beings with food and drink,

Starves to death himself.

Not to meditate on the Dharma

Is like a doctor

Who dies of a stomach ailment

While possessing all the medicines.

Not to meditate on the Dharma

Is as if one counted huge numbers

Of jewels in treasure stores,

Without obtaining even one for oneself.

Dharma without meditation

Is like being born in the court

Of a royal palace endowed with all pleasures,

Without getting any food or drink.

Not to meditate on the Dharma

Is like having a blind artist

Paint a picture in the middle of a crowded market,

Unable to see it himself.

Dharma without meditation

Is like a boatman who takes many people

Across a big lake

In which he himself drowns.

Dharma without meditation

Is like someone announcing at a crossroads

All the most wonderful things

Without obtaining any for himself.

Besides, if one does not meditate and wanders dominated by the afflictions, one falls to the miserable realms. In the Display of Manjushri Sutra it is said:

Unless the nature of mind is realized, steered by discursive thought the mind circles around the three realms wandering as the six kinds of beings.

In The Way of the Bodhisattva it is said:

The mind of a distracted person

Dwells between the fangs of the afflictions.

And also:

Those who know not this secret point of mind,

The supreme crux of the Dharma,

May wish to be happy and overcome sorrow,

But wander in pointless futility.

If one does not practice concentration, ⁷ prajña⁸ is not born, and without it enlightenment is not attained. In the Letter to a Friend it is said:

Without concentration, there is no prajña.

Therefore, those who observe moral discipline and undergo study and reflection must also engage in meditation. In the Abhidharmakosha it is said:

Those who observe ethics, study, and reflect

Fully apply themselves to meditation.

There are a great number of quotations similar to these. If we are diverted by the complexities of words and terminology of the sacred Dharma, the main objective will not be realized. Therefore the profound oral instructions should be condensed and implemented in the mind.

The Benefits Of Such Meditation

The merit of meditating on actual reality is immeasurable. In the Sutra Revealing Suchness it is said:

Shariputra, the merit of a person who hears the Dharma for a whole eon would be surpassed by the merit of someone who practiced the samadhi of suchness for only the duration of a finger snap. Shariputra, therefore you should persistently teach others this samadhi of suchness.

In the Great Crown Protuberance Sutra it is said:

The merit of meditating for one day on absolute reality is greater than hearing the Dharma and reflecting on it for many eons. Why is this so? It is because it sends you far away from the path of birth and death.

In the Vast Realization Sutra it is said:

To carry out a session of meditation once

Is more meaningful than to give away one’s life

To all the human beings filling the three worlds.

In the Sutra of Entering the Sublime it is said:

The merit of a bodhisattva practitioner of yoga who practiced samadhi for just the duration of a finger snap is greater than the merit accrued by providing the necessities of life to all the beings in the three worlds for as long as they live.

In the Great Drum Sutra it is said:

Whoever wishes to attain buddhahood should start by accomplishing one thing. What is this thing to be accomplished? Meditation on the nature of mind. This singular accomplishment finally sets up the support for all Dharma. Through it, the meaning of all the Dharma teachings is understood.

In the Inconceivable Secret Sutra it is said:

Bodhisattvas who wish to quickly attain the unsurpassable perfect complete enlightenment should not devote themselves to words. Those who want to learn the path to enlightenment should devote themselves to practice. Why is this so? It is because through words enlightenment will not be gained even in an eon; whereas by realizing the truth, liberation occurs in an instant.

In the White Crown Protuberance Sutra it is said:

If a person meditated for as little as one day on the undefiled prajña, he would generate infinitely more merit than if he wrote down, read, and recited all the sutras for as many eons as there are dust motes.

In the Lankavatara Sutra it is said:

To be of vast learning means to be knowledgeable of the essential meaning, not of the words.

In the King of Samadhi Sutra it is said:

All the sutras I have expounded

In all the worlds in the ten directions

Are different words having the same meaning.

You cannot utter all of them.

But if you meditate completely on one word,

You will also be meditating on all the others.

Furthermore, it has been said that through the practice of samadhi one is no longer attracted to the sense pleasures; all doubtful points are resolved; supernatural knowledge and samadhi arise; great compassion is born; true reality is seen; one is able to establish disciples on the path to enlightenment; and many other sublime qualities are developed. In the Concise Prajñaparamita Sutra it is said:

Through concentration, the vulgar sense pleasures are abandoned. Proper reasoning, supernatural knowledge, and samadhi are firmly accomplished.

In the Kshitigarbha Tenth Cycle Sutra it is said:

Through samadhi, doubts are resolved.

Apart from it, nothing else is able to [do that].

Because of this, samadhi meditation is superior.

Scholars, exert yourselves accordingly.

In the Perfectly Abridged Dharma Sutra it is said:

By resting the mind in composure the perfect state is seen as it is. The bodhisattvas who see the perfect state as it is engage in the great compassion for all beings.

In the Mahayana Sutralamkara it is said:

Also through concentration all beings are established on the path to enlightenment.

It has also been stated that by cultivating the samadhi of composure, all obscurations of karma and afflictive emotions are dispelled in an instant. In the Jewel Mound Sutra it is said:

Kashyapa, it is like this. For example, if for a short while a butter lamp were lit in a household or house where nobody had made any fire for one hundred or one thousand years, the darkness would be dispelled and all would become illuminated. Although darkness had set in for a long time, as the light shone the darkness would vanish at once. Similarly, even though karma and afflictive emotions have been dwelling for one hundred or one thousand eons, they are removed by an instant of realization that knows suchness as it is.

In the Sutra Revealing the Non-origination of Dharmas it is said:

Manjushri, if one fully knows the Dharma of no-self this will purify all karmic obscurations.

In particular, Yeshe Tsogyal asked Padmasambhava, “What is the measure of the merit and qualities of a yogi who meditates without modifying?” The Master replied, “The merit of one instant of meditation cannot be measured.” As Shri Singha said:

The immense merit of giving away

One’s body to all beings,

As numerous as grains of sand in the Ganges,

Is not even close to that from a fraction of a second of meditation.

Saving the lives of beings,

As numerous as grains of sand in the Ganges,

Does not compare to a one-hundred-thousandth part of one-pointed meditation.

To fill the billion-world system

With precious stupas would generate merit;

Yet not even this would be close to a fraction of meditation.

The virtuous root of giving to all beings

Many mounds of jewels

Does not come close to that of a fraction of samadhi.

The merit of meditation is beyond measure.

Yeshe Tsogyal also asked the Master, “Supposing there is a yogi who practices such meditation but in whom realization has not dawned. If he died while meditating, how would he be reborn?” The Master answered, “He who was genuinely meditating with renunciation will be reborn as a human, and in that life will gain a state from which he will not fall back into samsara. If a meditative experience had arisen and he died while simply not wavering from it, he will be reborn having the nature of a god, and through that birth he will awaken to buddhahood. He who has attained extremely stable and unwavering experience and realization seizes samadhi in the bardo of existence and becomes a buddha.”

We should develop a sense of joy. Compared to most beings in the three realms dwelling in dark samsaric regions, those who have been even merely touched by the light rays of the sacred Dharma are extremely scarce. Taking ourselves as an example, till now we have been reborn in samsara in innumerable forms; yet we have lived all these lives deceived by ruinous wrongdoings, engaging exclusively in futile worldly negative actions. Forget about entering the gate of the sacred Dharma—indeed, it has been hard to even hear the sound of the term “sacred Dharma”!

Nevertheless, at this time we are free from the torments of the miserable realms, and we have not taken birth in a primitive land lacking opportunities for connecting with the Dharma. In general, such a meeting with the sacred Dharma is of greatest fortune. Nowadays, most people praise the powerful and wealthy in the world, saying that they are admirable, but our case is different. Their fortune is something extremely base and futile. Their wealth is dreamlike wealth, and their power is dreamlike power. While dreaming, one may be the overlord of all the kings in the world, but in fact it is not at all like that—in an instant the dream will vanish without a trace. Likewise, as illustrated by this example, the good fortune of this life cannot remain forever; since it is impermanent by nature, it is meaningless.

The Dharma is our protector in this life, the refuge that will guide us into our next life, and the wealth that will always benefit us in our lives to come. For us to have found the sacred Dharma is more fortunate than if we had attained the state of the emperor of the world, which would be but a temporary benefit for this life alone. Comparing ourselves with all the six kinds of beings in samsara, wretched and without opportunities to discover the Dharma, our destiny is exceptionally better. Above all, we have met with such a profound true meaning, the sap of the sacred Dharma, hearing which suffices, and meditating on which liberates. This is a greater fortune than the highest fortune! It is an extremely good destiny!

Let us compare ourselves to all the beings in the three realms of samsara, who are doomed without Dharma. Even if we cannot practice this path of true meaning, to simply have heard the sound of these teachings, entered the path, and somehow be half-treading the path of the Buddha is very significant. This path of profound true meaning is the ultimate vehicle, the common path traversed by all buddhas, and the foremost secret shortcut to perfect enlightenment. Therefore, among all the paths to enlightenment this is the all-sufficient path that rapidly ripens perfect enlightenment within you.

Moreover, to rest your mind in composure practicing this samadhi is the heart and root of all the teachings and has immense benefits. To rest evenly in the presence of self-knowing awareness for one session, or even for the duration of a finger snap, has boundless, immeasurable merit. It is more beneficial than making offerings to the buddhas of the three times for many eons. It has more merit than making gifts to all beings in the three worlds for many eons. It is more productive than reciting prayers for several years. It has more strength than doing such practices as visualization for a long time. Therefore, it is very fortunate for us to now have this opportunity to meditate.

Let us reflect on the following analogy: if a poor person found a great treasure he would be pleasantly surprised, and thereafter he would be relieved from the suffering of poverty. Likewise, after being distressed in the past by many kinds of sufferings in samsara, we have now met with this profound sacred Dharma that can eliminate samsara’s miseries. From now on, samsara will have an end; this brings up immeasurable joy and unparalleled happiness!

At present, it seems we neither understand the Dharma nor know the preliminary or main practices. We don’t know how to look at the mind. Even if we manage to look, we don’t recognize it. We put the mind to rest but it doesn’t stay still; it keeps swirling about. We try to have clarity, but there is none; instead there is dark dullness. We try to be aware but we aren’t and fail to notice where the mind has gone. As a result we neither understand the Dharma nor know how to apply it; meditation doesn’t occur and the mind is not recognized. It is possible that you may feel somewhat sad, depressed, frustrated, or disheartened, and think, “What is best for me now?” But there is no need to feel that way. Until now, since you haven’t had the habit of meditating, you are not very accustomed to it; so how do you expect that, from the outset, you would easily be able to or that it may happen just like that? Although results may not come right away there is no need to become frustrated. The best is if your mind can remain composed. But even if that is not the case, to sit having a feeling that the mind is in composure would not be in vain or meaningless. To have this very feeling toward the true meaning is better than any other physical or verbal virtuous action. Since the benefit and merit of meditating in samadhi for one session, or even for just a moment, are beyond measure, one’s three doors become tamed from their depths.

Right now meditation may not have dawned in you, and you may not know how to sustain the nature of mind; yet merely to gaze at the mind is still very significant. Other Dharma practices are conditioned virtuous actions focused outwardly. In this case, you are focusing inwardly toward your mind, the creator of samsara and nirvana. Just to have the intention to do this is very meaningful; it is a deep key point with great purpose. It is said that the merit of taking even just one or two steps with the intention of going to practice concentration or samadhi is boundless. To look at the mind has the capacity to instantly cleanse all wrongdoings, obscurations, and propensities. Through this observation you receive the blessings of all the buddhas, your being is benefited, you complete all the accumulations by completing one, you make all the paths converge into one, and you fully attain all the results. Therefore, even to just look at this mind and know the importance of doing so is better and more useful than any other practice. You may not know anything else, yet to think “I must look at the mind” is also very meaningful.

Think that for us to have met with such a profound Dharma and to have the opportunity to meditate is an unequaled and incomparable great fortune. Reflecting like this, generate a joyful heartfelt determination. At this moment, even before starting to look at the mind, feel glad and uplifted. Later, you may go through such things as not knowing how to look at the mind or not finding anything to look at, but you should comfort yourself rather than becoming depressed. You may not seem to trust yourself to rest the mind in composure; yet, considering it to be a great objective, do not become lax or lose the desire to sustain the practice. Thinking that it is sufficient to cultivate the determination to sustain the nature of mind, feel confident. Joyful and with the inclination to sustain precisely this absolute mind, do not become impatient.

2: The Key Points Of Physical Posture

B. Explanation of specific practices

1. The key points of physical posture

a. The binding techniques called “the seven points of Vairochana”

b. Definition of the name

c. Its importance

d. The faults

e. The virtues of the right posture

Explanation Of Specific Practices

In relation to the practice of samadhi there are three sections: (1) key points of the physical posture, (2) key points of voice [chapter 3], and (3) key points of mind [chapters 4 through 6].

The Key Points Of Physical Posture

In the Instructions for the Practice Session it is said:

Seven key points of the physical posture lay the outer basis for meditation:

Legs crossed like woven threads,

Hands locked below the navel forming the gesture of composure,

Spine erect like a column of gold coins,

Shoulders spread like a vulture’s wings,

Throat curved like a hook and tongue rolled up,

Teeth and lips slightly open, and a self-sustained gaze.

The posture will be discussed under five points: (1) the key points of the physical posture, the binding techniques called “the seven points of Vairochana”; (2) the definition of the name; (3) the importance of the purpose; (4) the faults; and (5) the qualities.

The Binding Techniques Called “The Seven Points Of Vairochana”

These are (1) legs crossed in the vajra posture; (2) hands forming the gesture of composure; (3) spine erect like a column of gold coins; (4) shoulders spread like the wings of a vulture; (5) throat curved like a hook; (6) tongue directed upward to the upper palate, and teeth and lips slightly open. In addition to these six is (7) the gaze in which the eyes should look ahead without moving. With the inclusion of this last one, the key points of the physical posture come to be called the seven points of Vairochana.

Legs Crossed In The Vajra Posture

In the vajra posture, the legs are crossed with the right over the left. Those who cannot cross the legs in this way at all may sit in the bodhisattva posture. ⁹

Hands Forming The Gesture Of Composure

Form the gesture of composure below the navel. Generally, the gesture of composure is described as the right hand over the left, with the tip of the thumbs touching each other. However, Lord Mila advised, “Although there have been occasions when it has been explained that it is all right to place the hands in different ways, such as the left hand over the right, this is not the case here; the reason being that in general at the root of each ring finger there is a negative channel, ¹⁰ the entrance for Mara.” Therefore, in order to block these entrances, press firmly with the thumbs at the root of the ring fingers and place the hands on the thighs. Do not bend the joints at the elbows, but tighten the muscles and stretch the arms so that the elbows move inward. Particularly, tighten the perineum and draw the lower energy (’og rlung) upward a little bit, slightly inflating the stomach. This has not been taught as part of the seven points, but it is a key point of an oral instruction.

Spine Erect Like A Column Of Gold Coins

The body should not be bent or crooked. Straighten it up and remain upright and erect.

Shoulders Spread Like The Wings Of A Vulture

Pull both shoulders back and open the chest.

Throat Curved Like A Hook

Neither overly bend the throat nor lift up the chin. Pull up the nape and let the throat slightly bend to its natural bent position so that the Adam’s apple is pressed.

Tongue Directed Upward To The Upper Palate And Teeth And Lips Slightly Open

Curl the tongue up to the upper palate. Particularly, the teeth should not come together, and the lips should be neither closed nor wide open. Teeth and lips should have a slight space in between.

Eyes Looking Ahead Without Moving

Regarding the eyes’ gaze, it is said:

In general, attention is dominated by the senses, particularly by the eyes. Therefore, without closing or moving them, look straight ahead at a distance of about a yoke’s length. These are known as the seven points of Vairochana.

The eyes should not wander to the right, left, or in front. They should neither be closed nor wide open, nor in any other such position. The gaze should be brought down to the tip of the nose or, similarly, your eyes should look to the ground at a distance of a yoke’s length—equivalent to an arm span—without moving them. These are the seven points of Vairochana. As is said in the Enlightenment of Vairochana Tantra:

Straighten the body and adopt the vajra posture.

Rest the mind one-pointedly in mahamudra.

In the teachings of the six yogas of Naropa it is said:

Body in the vajra posture,

Spine like a string of jewels,

Chest always open,

Adam’s apple tucked,

Tongue pointing toward the upper palate,

Hands, one on top of the other, below the navel, in the gesture of composure.

Eyes and awareness immobile;

Vigorously tame energy and mind mingled.

In the Vajra Garland it is said:

The practitioner sits on a comfortable seat,

Directs his eyes to the tip of the nose

And focuses his gaze as far as the nose is seen.

His shoulders are level, his tongue touches the palate,

And his teeth and lips are left at ease.

He loosely breathes in and out.

Without the slightest effort,

He remains in the vajra posture,

Including the gesture. ¹¹

It has also been taught that three faults should be avoided. ¹² In the same tantra we find:

This body of the four elements should sit

Comfortably, loosely, and lightly.

It would seem that comfort, looseness, and lightness are at odds with the rigidity of the points of the physical posture. But in fact, if the posture is rightly maintained, even though at the beginning you may not be at ease, eventually you will become accustomed to it. When this happens, and the body’s channels and energies reach their natural condition, comfort, looseness, and lightness will certainly be experienced. Naropa said:

The right physical posture is crucial to meditation.

A great many more references related to this point could be cited.

Definition Of The Name

These key points of the physical posture are called “the seven points of Vairochana” for the following reasons. Since these essential points in regard to the body coincide with the posture of Vairochana Ocean of Great Snows, ¹³ some masters of the past have indeed defined them with the designation of that name. There are other definitions, the reasons for which have been extensively given by Lord Sangye Dorje in his Self-Given Answers on Mahamudra and other works, but there is no need to discuss them here.

In fact, generally speaking the name no doubt has also been used for the reasons explained above mainly because the form aggregate in its pure state is Buddha Vairochana. What has been done here is to connect the purity of both the basis of purification and its result. That is to say, Vairochana is the form aggregate, the basis of purification, in its pure state; what is purified is ignorance; what purifies is to practice the yoga of vajra body; and the result of purification is the [realization of] mirrorlike wisdom, ¹⁴ or becoming the head of the body family of the perfectly enlightened body, having the nature of the dharmadhatu.

The reason these stand as the basis is as follows. First, the form aggregate (the basis of purification) is the foundation of all the other aggregates. Second, ignorance (that which is purified) is the root of all the afflictive emotions. Third, the Vairochana vajra body yoga (the purifier) is the basis of all other yogas. Fourth, the mirrorlike wisdom (the result of purification) is the support of the other wisdoms. As it is said:

Immobile mirrorlike wisdom

Is the support of three wisdoms:

Equanimity, discerning,

And action-accomplishing.

It has also been stated that the body family (the result of purification) is the support of all families. This is why when taking vows, the refuge vows are considered to be the vows of Vairochana or, in visualization practices of the development stage, the heavenly palace is said to be of the nature of Vairochana. Similarly, since here the seven key points of the physical posture are the foundation and root of all practices, they are called “the points of Vairochana.” The attainment of perfect buddhahood is equivalent to the realization of the four mandalas corresponding to the dissolution of the four pulses. ¹⁵

Fifth, ultimately what is needed is true enlightenment. In order to finally realize these four mandalas, we need to start by making them pliable through ripening, liberating, and other such practices. But without having made one mandala pliable, we cannot make the succeeding one pliable. Therefore, we must begin by making the channel mandala of the body pliable, and for that we must first make the support, the coarse body, pliable. In order not to disturb the natural state of channels and bindus, ¹⁶ and the natural motion of the energies, the key points of the physical posture must be properly executed. Thus it is indispensable that the right physical posture precede the completion stage practices; hence it has been given the name “the points of Vairochana.”

In this way, we have examined why the seven key points of the physical posture are called “the seven points of Vairochana.” We could elaborate further, in which case there would be a lot more to say. But briefly, this much is enough: they are called “seven points” because they correspond to the points of Vairochana Ocean of Great Snows, or “the seven points of Vairochana” because they purify the body and turn it into Vairochana.

These have been nothing more than mere hints of teachings with a trifle of explanation of their meanings.

Its Importance

The great significance of observing the right physical posture is indicated by the following references. In the Hevajra Tantra it is said:

The great wisdom abides in the body.

It is completely free of all concepts

And embraces all things.

Although abiding in the body, it is not born from it.

Also, in his Mahamudra Guidebook, Lord Karmapa Wangchug Dorje said:

When the body, as support, is bound by the yantra yoga postures, in the mind supported by it all kinds of thoughts will stop by themselves. For example, if the door of a house is locked, the people “supported” by the house will have no way out.

He referred to this in many other places as well; for example:

Once the mind dissolves in the nonconceptual, the insight of innate wisdom is realized. In order to bring about this insight, the mind must be still, and to make this happen you should exert yourself in the physical yogic postures.

Lord Karmapa Dusum Khyenpa said:

To look at that mountain yonder, look from this mountain here.

If you want emptiness, establish the condition of phenomena.

If you want stillness of mind, exert yourself in the physical yogic postures.

There are also references in many other oral instructions:

Straight body straightens the channels.

Straight channels straighten the energies.

Straight energies straighten the bindus.

Once the channels are straightened, the mind is under control.

In another source it is said:

Straight body straightens the channels.

Straight channels straighten the energies.

By inducing the channels and energies to capture the essential points, the mind is controlled.

In fact, energy is the horse upon which thoughts ride. Therefore, if we beginners meditate with crooked or bent bodies, it will be difficult for the mind to stay still, but when the body is straight, stillness of mind is easy.

This point has been approached in different ways. In his songs of realization (doha) and other works, the Great Brahmin, Lord Saraha, stated his understanding that it is through the mind that the energies are controlled. By letting the mind rest without alterations, the energies naturally stop in their original places, and thoughts subside as well. Lord Naropa believed that it is through the energies that the mind is controlled. He said this because starting by straightening the body and holding the energy, the mind stays still right there. In general, the Kagyus of the past have declared that by establishing the right conditions in the body, realization will dawn in the mind. All the meanings are included in this declaration.

The Faults

Generally when the right posture is not followed and the body is prostrate or crooked, the channels become twisted, resulting in the energies becoming twisted as well. Thus the mind is not at ease and doesn’t stay still. In short, when the posture is not upright and straight but tilts to the right, at first there may seem to be some clarity, but later many objectifying thoughts increase. If you wonder why objectifying concepts increase, it is because the right channel, known as rasana, is the nature of objectification; and it is on that side that the energy has become twisted. On account of this, since energy and mind coincide, objectifying concepts increase. In this case, should there be harm from a harmful spirit, it would be from a male one.

If the body posture tilts to the left, at first it may feel comfortable, but later subjective concepts will increase. The reason for subjective concepts to increase is that the energy has entered the left channel, known as lalana, which is the nature of subjectification. Here it would be a female spirit who would cause harm.

Further, if the body leans forward too much, the energy will envelop the upper body, which will then feel heavy, and you will become angry. This is a sign that the energy has entered into the vital heart. Here the harmful spirit would be a gyalpo. It is said that in the heart is the channel of the spirit king Gyalgong, and this is why bending forward would be harmful. If this obstacle is not removed, madness will follow.

If the posture leans backward too much, the energy will not stay inside but slip between the skin and flesh, causing boils or other skin diseases. If this obstacle is not removed it will result in dropsy or leprosy. When the spine bends semen is released and cold diseases in the lower body will develop.

If the throat is too curved, at first the voice becomes clear but eventually many symptoms occur, such as pocks appearing on the tongue, loss of appetite, and the voice stammering or becoming hoarse. If the crown of the head is covered, drowsiness increases and the head will feel heavy. The energy will slip into a vein coiled like a snake at the top of the brain, and one will hallucinate that there are snakes in one’s head. If this obstacle is not removed, it will finally turn into a disease such as leprosy. Thus, in the Samputa Tantra it is said:

If the key points of the physical posture are not known,

None of the sadhana practices

In the eighty-four thousand Dharma teachings

Will bear results.

In short, unless the posture is correct, problems of many kinds will develop; so, in order to prevent them, it is imperative to assume the correct posture.

The Virtues Of The Right Posture

Generally speaking, a body observing the key points of the posture is known as isolated body,¹⁷ body resting naturally, body brought to its natural condition, or pure body. It has great qualities, not only from a general perspective but also specifically when considering the benefits of each of the key points of the posture called the five factors of concentration. Crossing the legs in vajra posture controls the downward-clearing energy, subdues the affliction of envy, and prevents obstacles. The gesture of composure formed by the hands controls the accompanying-fire energy and subdues the affliction of aggression. The broad open chest controls the life-sustaining energy. The curved throat and the tongue pointing to the upper palate controls the upward-moving energy and subdues the affliction of passion. Straightening the spine controls the pervasive energy and subdues delusion.

The following are the reasons why the points of the posture control each energy. The downward-clearing energy resides in the genital area, so it is controlled by keeping the legs in vajra posture. The accompanying-fire energy resides in the navel together with the fire, so it is controlled by holding the hands below the navel in the gesture of composure. The life-sustaining energy resides in the heart, so it is controlled by keeping the chest open. The upward-moving energy resides in the throat, so it is controlled by curving the throat. The pervasive energy resides in all the vertebrae, so it is controlled by keeping the spine erect. In short, one of the virtues of these five key points of the body posture is that they control and stabilize their respective five main energies.

As to the gaze, it controls the secondary mobile energies. Controlling the mobile energy that resides in the eyes subdues pride and clears consciousness. Furthermore, the main factor causing the mind consciousness to become involved with outer objects is the eyes. So if the energy in the eyes is controlled, the other secondary energies—the completely mobile energy residing in the ears, the perfectly mobile energy residing in the nose, the extremely mobile energy residing in the tongue, and the definitely mobile energy residing in the skin, pores, and so forth—will follow suit. In brief, the five main energies are controlled and stabilized by binding the physical posture, while the five secondary energies are controlled and stabilized by the gaze.

In this way, by binding the ten energies, the life force is stabilized and the voice is isolated. By binding these “vehicles,” the bodhichitta bindu ¹⁸ is not ejected. Since this bindu—which is the support of the mind—is stable, the mind also does not move and therefore it is isolated.

In short, by sticking to the key points of the posture, the channels straighten up and the body is isolated. With straight channels, automatically the energies are bound and thus the voice is isolated. As channels and energies adjust to their natural condition, the bindus are stabilized. Because of this, the mind supported by the bindus becomes free of discursive thought, and therefore it is isolated. All three isolations are thus complete.

As to the ultimate virtue of the posture, it has been said, “Vajra posture is the perfect buddha.” By securing the posture, the body adjusts to its natural condition, and the same happens with the channels and energies. The channels are the pathways along which the energies circulate, so when they adjust to their natural condition, the energies follow suit by which the bindus adjust accordingly. The reason for this is that the energies are the vehicle of the bindus. So when the vehicle stops, the rider must also stop. Similarly, once the bindu is stabilized, the mind adjusts to its natural state, because bindu and mind are related in terms of support and supported respectively. Therefore, when the support, the bindu, is bound, what is supported by it, the mind, becomes bound by itself.

The meaning of the terms “adjust to its natural condition” and “binding” is as follows. By adjusting to their natural condition, crooked channels are straightened, wayward energies move in their natural way, the bindus are limpid, and the mind reaches its basic state. Binding means that the mind-energies are controlled in their original locations, and ultimately that they are captured within the central channel. By the mind first being in its natural place and ultimately being captured within the central channel, all channels become the central channel, all energies become wisdom energy, and all bindus become pure lucidity (gsal ba)—the mind essence free from obscurations. In this way channels, energies, and bindus, as well as the mind, become completely purified; and thus the fruition, the sublime state of unchanging great bliss, is attained. This itself is the ultimate fruition. This is similar to the story found in the Vinaya about a monkey who saw a pratyekabuddha ¹⁹ and imitated his posture in front of five hundred rishis. ²⁰ Adopting the same posture, they all attained pratyekabuddhahood.

As to the immediate benefits of the posture, there are countless good qualities that arise, such as channels and energies not being distorted but instead reaching their natural condition.

3: The Key Points Of Voice

2. The key points of voice

The Key Points Of Voice

In the Instructions for the Practice Session it is said:

By being silent, the voice remains naturally isolated.

In the All-Creating Monarch Tantra of dzogchen it is said:

With the voice, no need for repetitions and recitations of the heart mantra.

With the hands, no need to form gestures.

With the mind, no need for the actions of radiating and reabsorbing. ²¹

Remaining in the natural state, stillness effortlessly occurs.

By resting naturally, there is nothing to contrive.

Since to rest on what is without searching for it

Implies no action, this is the supreme path.

If you know how to clear the stale breath, by doing so the energy settles naturally. If you don’t, sit in silence. In regard to the former, in order to clear the stale breath, sit in the posture of the seven points of Vairochana. Expel the stale breath from both nostrils by exhaling three times with different intensity. The first exhalation should be soft, the second stronger, and the third quite strong, ending in a hiss. While the breath leaves your nostrils, imagine that, like smoke from a furnace driven helplessly by the wind, you expel your wrongdoings and obscurations of all lives in beginningless samsara, present downfalls, sickness, harmful spirits, and obstacles, as well as all impure energies, such as the karmic energies circulating in the impure channels, poisonous energies, and energies of the afflictions. Imagine that the three stale breaths from the nostrils gather all these, then expel and purify them without resistance. Clearing the stale breath has many purposes. Among others, the immediate purpose is to have good health and to clarify awareness; and in the long run it prevents obstacles, ultimately purifying negativities and obscurations. Therefore, those who know how should expel the stale breath three times as was explained and imagine accordingly. For those who do not know how to practice this there is no great conflict.

In regard to the latter, the main practice is to sit in silence. Stop all talking—not only meaningless worldly talk like gossip and chatter, which are out of the question, but even the recitation of prayers and mantras—and sit quietly, breathing naturally. Although we may seem to be meditating, the worst of us do not remain silent at the beginning, middle, or end of our meditation. At first we somehow stop talking, but later we don’t know how to look at the mind, and from then on we keep on making a lot of idle comments such as “Is it there? That’s what it is. It’s not happening.” Hence, as we don’t understand how to practice during formal sessions, the application of the session becomes chaotic; and as we have been careless with our speech, it is a great fault.

On the other hand, there are others who have previously been reciting mantras. During meditation, they also do not sit silently—they either say prayers or recite mantras such as OM MANI PADME HUM. This is also not the way. If one has attained superior stability in one’s practice from before, then reciting prayers or mantras in this context will do no harm. If the recitation of prayers or mantras is merged with the undistracted mindfulness of one’s mind in samadhi, that indeed would be acceptable; but for beginners and those who have no stability in mindful knowing ²² of the natural face of the mind, at first what matters most is to sustain one’s mind essence. Without knowing how to be aware of mind essence without distraction, no matter what physical or verbal virtuous practices you perform, you will only achieve temporary results, not the ultimate sublime fruition. All spiritual practice done with a wandering mind is like a tree with rotten roots—a simple superficial and hollow appearance of merit. This is similar to what was explained before about the bad consequences of not meditating.

Therefore, not to emphasize undistracted mind and instead to be concerned primarily with spiritual practice of body and voice is like putting aside a wish-fulfilling gem and giving more value to ordinary jewels, or like roaming around a long path instead of using a shortcut. Likewise, since the mind is the root of the Dharma, not to meditate on it and instead to merely practice the Dharma superficially is similar to shooting an arrow without any aim rather than at the target, or like kicking out the cattle owner while bringing in a worthless evil person. To carry out futile practice while one’s mind, the creator of all, is distracted, or not to cleanse the mind, which is the root of negativities and obscurations, and instead to focus outside, is like placing the ransom to appease an evil spirit at the western door while leaving the spirit at the eastern door. Not to familiarize oneself with one’s mind, the buddha essence, and instead to hold physical and verbal spiritual practices as most important is like walking northward and turning one’s back to the south, the actual destination.

Don’t do your practice without understanding its meaning, knowing its key points, and deriving all its benefit. First decide that all Dharma teachings and practices ultimately converge into the true meaning of mind and contemplate the necessity of abandoning all other elaborate diversions. Lord Jowo [Atisha] said:

Once your mind stabilizes in single-pointed meditation,

Do not emphasize physical and verbal spiritual practice.

Also Lord Milarepa said:

At the time of mahamudra meditation,

Don’t exert yourself in physical and verbal practice

Lest the thought-free wisdom vanish.

In particular, the great Orgyen [Padmasambhava] said:

The root of all phenomena is one’s own mind.

By resting composed within, the truth will be realized.

Physical and verbal spiritual practice is not enough.

Therefore, you should one-pointedly look at your mind.

We should understand and trust these quotations. Other practices such as recitation of prayers and mantras are simply virtuous actions with concepts, whereas the sublime samadhi of undistracted mindfulness is free of concept and is not subject to attachment, grasping, or feelings of superiority. This samadhi is the root of all Dharma teachings, the crucial point of all practices without exception, the sap of the various profound instructions, and the shortcut among all paths. Therefore, with trust and conviction, with joy and determination, remain in silence and rest in composure. In the dzogchen teachings we find:

Rest your voice without sound, like a vina ²³ with broken strings.

It is even more beneficial to remain silent than to recite prayers. In the Four Seats it is said:

Through immobile energy and voice

The fruit of concentration will be attained.

For example, when our teacher the Lord of Munis [Shakyamuni Buddha] was practicing austerities by the river Nairanjana for six years, he remained in samadhi without moving his body or uttering sounds with his voice. All he did was rest his mind in composure. He did not count and accumulate recitation of mantras or prayers. Similarly, practitioners of the traditions in the past, whether from the old or new schools, at the time of resting composed in samadhi, strongly emphasized the accomplishment of one-pointed meditation through immobile body, voice, and mind. Taking them as role models, ultimately to remain silent is itself the best of all recitations. As said in the tantras:

Saying nothing is the supreme recitation.

We should understand this point as indicated in the quotation.

4: Settling The Mind

3. The key points of mind

a. The way of settling the mind

i. Deciding that the mind is the root of the whole of samsara and nirvana

ii. Arousing conviction that the main point of meditation is the undistracted mindfulness of the mind

iii. Settling the mind after cutting off conceptual constructs of the three times

iv. Sustaining the identity of the flow of stillness and movement

v. Sustaining nonmodifying knowing on the objects of perception

vi. Constantly fostering the continuity through mindfulness at all times during the four activities

vii. How to structure your meditation session

The Key Points Of Mind

In the Instructions for the Practice Session it is said:

Your primordially pure mind is the creator of samsara and nirvana.

Without modifying it, rest composed in the continuity of mind itself.

Nondistraction is the path of all the buddhas.

There is nothing else to cultivate; build conviction based on mindfulness.

Self-knowing awareness is unidentifiable; that is emptiness.

Thoughts and the manifestation of phenomena are the radiance of emptiness.

This nonduality transcends conceptual mind within the inner space of coemergence. ²⁴

Recognize your natural state as it is.

The key points of mind will be discussed under the following headings: (1) the way of settling the mind, (2) eliminating the faults of the mind [chapter 5], and (3) using the mind as the path [chapter 6].

The Way Of Settling The Mind

The way of settling the mind has seven parts: (1) deciding that the mind is the root of the whole of samsara and nirvana; (2) arousing conviction that the main point of meditation is the undistracted mindfulness of the mind; ²⁵ (3) resting the mind after cutting off conceptual constructs of the three times; (4) sustaining the identity of the flow of stillness and movement; (5) sustaining nonmodifying ²⁶ knowing on the objects of perception; (6) constantly fostering the continuity through mindfulness at all times during the four activities; and (7) how to structure your meditation session.

Deciding That The Mind Is The Root Of The Whole Of Samsara And Nirvana

In The Two Segments it is said:

This itself is called samsara.

This itself is nirvana.

Whenever we find “this itself” in this quotation it stands for “one’s mind.” What is meant here is that one’s mind itself is the root of the whole of samsara and nirvana. Also the siddha king Saraha said:

Mind essence alone is the seed of everything

From which samsaric existence and nirvana emerge.

All one wishes for is fully granted by it.

I prostrate to the mind, which is like a wish-fulfilling gem.

In the All-Creating Monarch it is said:

The mind is the creator of all samsara and nirvana.

Know this king that creates all!

Therefore, in actual fact, when you wander down in samsara, it is this very mind that wanders in samsara. When you reach up to attain buddhahood, it is your mind itself that attains buddhahood. Samsara and nirvana, sentient beings and buddhas, all arise from just this ground alone, one’s own awareness (rigpa). Then how is samsara formed and how is it that we wander in it? One’s awareness has been from the very beginning essential great purity. Nevertheless, veiled by unending temporary defilements of ignorance, the original face of your awareness has not been recognized. Because of not recognizing it, deluded conceptions and afflictive formations arise. Through delusion and afflictions we amass negative karma. As we experience the ripening of this karma, we are reborn in samsara and the three miserable realms and wander as the six kinds of sentient beings, causing us to experience suffering.

In fact, the actual root cause for wandering in samsara is that our present mind has not recognized its original face, is carried away by distraction and delusion, and has not made awareness prevail. It is precisely this that makes it difficult to give up familiarity with deluded actions, and thus we roam from samsara to samsara. You should know and be convinced that all the roots of samsara are simply that now your mind, carried away by distraction and confusion, is dominated by forgetfulness and has no idea about why this happens.

Nirvana, or buddhahood, is also none other than one’s own mind. Nothing new occurs. By keeping present precisely this—one’s self-knowing awareness—through undistracted mindfulness, the heart of the path, the temporary defilements of delusion are totally cleansed. Then, the ground of being, self-knowing awareness, the truth of great primordial purity, is actualized. Self-knowing awareness recognizes its own original face, this prevails by itself, ²⁷ and the undeluded natural state—the truth of the ground—is realized. This awareness itself is what is called “nirvana” or “buddha.” This key point of recognizing the true nature is the foundation of the path and the root of the fruition, buddhahood, so buddha is none other than one’s pure mind. Lopon Rinpoche [Guru Padmasambhava] said:

This mind is the creator of all samsara and nirvana.

Samsara and nirvana are nowhere else apart from the mind.

The masters of the past said:

Samsara and nirvana are like the front and back of the hand.

One’s present mind is not only the sole root of individual samsara and nirvana, but also everything in the outer world and its inhabitants—all the phenomenal and sentient worlds—is one’s own mind.

Here follow a few quotations illustrating this point. In the Ten Spiritual Grounds Sutra it is said:

O sons of the Conqueror,

These three worlds are only mind.

In the Commentary on Bodhichitta it is said:

Through the mind fixating on subject-object,

Consciousness projects phenomena.

Apart from consciousness,

Nothing at all exists outside.

Although outer phenomena ultimately are nothing whatsoever, due to mind’s delusion, they appear as existing things. This is similar to, for example, someone sick with jaundice seeing a white conch shell as yellow: although it is not yellow, due to his sickness he sees it as such.

Another point is how a single thing is seen in many ways. Ultimately there is nothing other than mind alone; nevertheless, because of delusion and karma, it manifests as all kinds of things. This is similar to the different perceptions of water by the six kinds of beings. Water is indeed only one thing, but if the six kinds of beings were together at a riverbank, when looking at it they would see it in different ways. A being of a hot hell would see a river as fire, while one from a cold hell would see it as snow and ice. For the hungry ghosts known as pretas it would be pus and blood. Animals who live underwater would see it as their abode, while those scattered on land would see it as drink. Humans would also see it as drink, and accordingly they would classify it into drinking or nondrinking water. The demigods called asuras would perceive it as weaponry. Gods would see it as nectar (amrita). So beings would see what we perceive as water in different ways according to their particular karmic perception and thus water becomes manifold. This is what is known as the karmic perception of one’s mind. Ultimately things do not exist outside—they are only projections of the mind. The sublime Asanga said:

Because a thing is perceived differently

By hungry ghosts, animals, humans, and gods

In accordance with their kind,

We believe it does not really exist.

Therefore, all present outer phenomena do not really exist; they are merely the deluded projections of one’s own mind and have never actually existed.

You have exchanged one body for another countless times from one birth to the next, but there is no such exchange for your mind. This mind has existed from timeless samsara without beginning. Since then it has accumulated karma through which it took various good and bad rebirths as the six kinds of beings. In past lives you have had good and bad rebirths and have sometimes suffered according to whether your karma was virtuous or unvirtuous. In the past it was this mind that experienced all happiness and suffering. Also now, the one who is concerned with good or bad karma, or the one who is spiritual or worldly, is precisely your own mind. Without the mind the body would indeed be no different from dirt, a stone, or a corpse. But since this mind abides supported by this body, it acts positively or negatively, with or without virtue, and thus plants the seeds of every single happiness and suffering. As to the future, without a mind we would not proceed to future lives. If because of having amassed negative actions now we must go to hell, it is this mind that will be reborn in hell and endure the torments of heat and cold. If by having now practiced virtue we are reborn in the higher realms, it is also this mind that takes birth as a god or human and thus experiences happiness. And when we move upward to a pure buddha field it is the mind that is transferred there. All happiness and sorrow of future lives will occur to the mind itself.

So there isn’t too much to it. In a nutshell the meaning is that one’s own mind is the root of all samsara and nirvana. The one that accumulates good and bad karma in past and future lives is also one’s mind. That which experiences happiness and sorrow as a result of that karma is one’s mind as well. Similarly, the one who now discerns between positive and negative or good and bad actions, who thinks in a spiritual or worldly way, and who acts virtuously or immorally is precisely one’s own mind. Since the all-creating monarch is one’s mind, it must be tamed by oneself. Therefore, now that we know that the root of samsara rests in the mind, we must cut this root. Now that we know that the essence of buddhahood rests in the mind, we should attain it. Having understood and resolved that the root of all samsara and nirvana is one’s mind alone, there is no need for us to practice other meditations involving thinking, correcting, or manipulating. We should condense everything into this crucial mind practice itself.

Arousing Conviction That The Main Point Of Meditation Is Undistracted Mindfulness

Thus the root of samsara and nirvana is one’s mind. The one who discerns good and bad is one’s mind. The one who acts spiritually or in a worldly way is one’s mind. The one who creates virtuous or unvirtuous karma in past and future lives and in between is one’s mind. And also the one who experiences all happiness and sorrow resulting from those actions is one’s mind. In brief, the “all-creating monarch” is precisely one’s mind. Since the roots of everything converge in one’s mind, it is very important to tame and purify that mind. In order to cut the water flow the only way is to stop it at the source, for then it will dry up downstream by itself. From downstream, even though you try to block it, the water cannot be stopped. Similarly, if we want to cut the root of samsara, what we must do is sever that which creates samsara—the root of our own mind. Until the root of mind is severed, liberation from samsara is out of the question.

For example, when we cut a tree from the root the branches die by themselves, whereas if instead of cutting the root we cut the branches, they will sprout again. Likewise, if we are to cleanse negative karmic obscurations and sufferings, we must cut the basic root of our mind, which is what gives birth to them. Otherwise, by doing other physical and verbal practices that do not eliminate this root there will only be temporary results. Since obscurations and bad karma have not been cut from the root, karma and obscurations will again be accumulated. To give another example, to subdue and dominate a province, all one has to do is conquer the king or prime minister, for then the whole province and its court will be automatically conquered. If the king is not conquered, it is no use subduing a few servants or attendants. When you tame your own mind, the all-creating monarch, the rest will follow suit. Otherwise, without taming your mind, without capturing awareness, although you may do other spiritual practices of body and voice such as development, completion, and recitation of mantra, as your mind is not subdued your objectives will not be achieved; this would be like the example of the king, where just controlling a servant or two would be of no use.

In short, this is why it is important for us, ourselves, to tame the doer of all, our present mind, which is addicted to thinking, agitated, and excited with all kinds of thoughts. When you do not know how to tame and preserve your mind and it is hence carried away by distraction, delusion, and forgetfulness, it is the source of all the causes for wandering in samsara. If instead your mind is not taken over by distraction, forgetfulness, and delusion, and realizes its own nature, which is nurtured and not forgotten, this itself encompasses the heart of all the teachings and the root of all paths. What is meant by saying that the heart of all teachings and the root of all paths is encompassed by the undistracted mindfulness of one’s mind? ²⁸ As explained before, since one’s mind is the very thing that creates samsara, nirvana, good, bad, positive, negative, happiness, sorrow, and all the rest, everything converges in this mind. Therefore, the ground doer of samsara and nirvana being one’s mind, the ground root of samsara and nirvana is this very mind. So we should know that the path of undistracted mindfulness of the mind is the root of all meditations and indeed the unavoidable way to reach the essential truth. Takpo Rinpoche [Gampopa] ²⁹ said:

Nondistraction is the path of all buddhas.

Nondistraction is the spiritual friend.

Nondistraction is the chief instruction.

This flow of undistracted mindfulness

Is the main road of the buddhas of the three times.

The meaning of this quotation is as follows: undistracted mindfulness of the mind, the root of all, is the heart of the main path of all buddhas. Undistracted mindfulness is the guide, the guru and spiritual friend. Undistracted mindfulness is the chief and supreme instruction among all profound teachings. That is to say, since all perfect buddhas have relied on undistracted mindfulness of the mind, it is the chief path of all buddhas. As the undistracted mindfulness of the mind shows all the paths to enlightenment, it is the guide of the path, the guru and spiritual friend. Since all teachings converge in one’s mind, undistracted mindfulness of one’s mind is practiced as the chief instruction. Thus, Gampopa says, “The flow of undistracted mindfulness is the main road of the buddhas of the three times.” All the perfect buddhas of the past have awakened by relying on precisely this supreme path of undistracted mindfulness. All the perfect buddhas that will come in the future also will awaken by relying on just this path of undistracted mindfulness. And right now, all the victorious ones in the infinite buddha fields of the ten directions are becoming awakened by relying on just this path of undistracted mindfulness. Since the buddhas of the three times achieve perfect buddhahood by relying on exactly this path of undistracted mindfulness, it is impossible for anyone to awaken to enlightenment without relying on this path. So Gampopa declared the above because all the buddhas of the three times—be they those who have come in the past, those who are at present, or those who will come later—rely on only this path of undistracted mindfulness of one’s mind. This path is the supreme root of the true meanings of all the outer, inner, new, and old traditions. We should rely on only this path of the undistracted mindfulness of the mind, the kernel that contains all essential points.

The true meaning teachings of non-Buddhist traditions such as those of the Hindus and Bonpos are similar in regard to looking at one’s mind; and the greatest main paths of true meaning in the Buddhist traditions—such as mahamudra, great perfection and great middle way—all coincide on this point of sustaining the undistracted mindfulness of one’s mind; yet any path that does not consist in sustaining mind’s essence has no possibilities whatsoever. ³⁰ To recognize the true nature of one’s mind and sustain it through mindfulness is the heart of all the paths, the root of all meditations, the culmination of all practices, the core of all pith instructions, and the innermost key point of all profound instructions. Therefore, understanding and regarding it as such, we must develop certainty, trust, and conviction, all merged together.

Settling The Mind After Cutting Off The Conceptual Constructs Of The Three Times

Other than sustaining the undistracted mindfulness of the mind, no correction whatsoever is to be done. The mind should not chase after past actions or thoughts that have already taken place. Future projects and so forth should not be anticipated beforehand by thinking about them now. As to present cognizance (shes pa), whether it appears as stillness or thought movement, you should not examine or analyze it, and specifically you should not wander elsewhere.

Since the past has already ceased and gone by, you should not think about it now. The future has not happened yet, it does not exist now, and it is not found as an object; so there is also no need to think about it. If you analyze the present, it will be a distraction right now and your meditation will end up being pointless. So do not think about the past, anticipate the future, nor be distracted and deluded by thoughts about the present. Turn the mind within to look at itself and settle directly on its own nature. Without obscuring it with even the slightest stain of fixation on attributes such as being or not being, existent or nonexistent, good or bad, rest right in the continuity of the uncontrived, innate, natural state.

Furthermore, the natural condition of ground mahamudra ultimately does not depend on conceptual constructs of the three times. However, as beginners do not recognize or realize it as such, it is important for beginners to start by not being distracted by these thoughts. If you tighten the mind too much by wishing to deliberately free it of all thoughts and for it to remain still and at ease, this will not happen. If you intentionally restrict it with a meditative state, applying this or that meditation, it will be fettered. If you contrive it with concepts such as “the mind is empty,” since these are discursive thoughts, the meditation will indeed become defective.

In that case, how should it be? Apart from having in each session the determination to remember to simply not wander from or forget the innate nature of mind, do not think of anything and relax loosely. If in that state of relaxation the mind settles and remains at ease in the basic nature, that is indeed the mind essence. When it does not stay in this way and various thoughts occur, then you should not produce thoughts such as, “Is the mind staying or not?” or “Are thoughts occurring or not?” Simply not wandering from the continuity of your true nature, right there identify all thoughts through undistracted mindfulness. Once you recognize a thought, let it go in its true nature. When there is some flow of this undistracted mindfulness that loosens up in that way, keep it present and avoid being distracted from it or forgetting it. When the mind has wandered and thoughts are not recognized, again tighten the determination to be present, and rest. Whether the mind rests still or not, and no matter what thoughts arise, do not slip out of that continuity of mindfulness; preserve the essence of whatever arises. If you lose the continuity of awareness, have forgotten, and are wandering in delusion, then you must tighten mindfulness and rest there. In the Resting in Natural Mind it is said:

First, in order to remove the stains of meditation,

Rest loosely and let be.

Then, in order to integrate meditation and postmeditation,

Look sharply and lucidly.

Finally, let go completely.

Don’t examine past actions, anticipate the future,

Or grasp at the present moment, but rest in space.

Cut off the coming and going of thoughts of the three times—

Thus rest free of thoughts in samadhi.

Lord Takpo Rinpoche said:

Do not chase after the past or anticipate the future. Rest persistently in the perfect original cognizance of nowness. Not to pursue the past means that our thoughts should not follow after what has passed. Not to anticipate the future means our thoughts should not encounter beforehand what is yet to come. To make sure to rest in natural cognizance of nowness means to not have any focus at all in the present moment. As it is said, “When the mind is not modified, it becomes clear. When water is not agitated, it becomes limpid.” Therefore, rest casually and persistently in the continuity of nonmodification. Resting thus, there will be a clarity without thoughts, immaculate and open, which may last for but the duration of a finger snap or for as long as it takes to milk a cow, etc. Meditate without regarding a long duration of that state as a virtue or a short duration as a fault. Subsequently, when a thought occurs, let go and rest there. As it is said, “This mind tightened by busy thoughts, once let loose will no doubt be released.” ³¹ Letting go and meditating in this way, when a thought-free clarity arises for longer and longer periods, this clarity will naturally turn into your true nature. This is what is called “river-flow samadhi.”

Also Lord Takpo Rinpoche expressed very clearly the wisdom of Dombhi Heruka in the following words:

Just as water is limpid when not agitated, rest without modifying the natural state. Like the sun uncovered by clouds, do not block the six senses ³² but leave them of their own accord. At all times and in every activity, remain free of distraction.

You must practice all these meditation instructions without mistaking the key points.

Sustaining The Identity ³³ Of The Flow Of Stillness And Thought Movement

When your mind does not wander in thoughts of the three times, but rests on the presence of the recognition of the unfabricated self-knowing awareness and stays without projecting elsewhere, that is stillness. When still, note that it stays still on the identity of stillness, and sustain this attentively. Simply not forgetting the natural flow of its identity, maintain that stillness through the determination to be mindful. Since the identity of stillness abides without being tangible or having form, color, or shape, let the mind naturally remain loose, as there are no luminous appearances such as lights nor anything else to be seen at all. Do not care about the duration of such stillness. When it lasts briefly, sustain the identity of that duration while it lasts without forgetting it. It is difficult for beginners who are new to meditation to have stillness for a long time. So even though it does not last for more than a moment, you should preserve the identity of that moment without forgetting it. Actually, by giving importance to the duration, you create the hope that stillness will endure, as well as the fear that it may not stay still for long. Avoid hopes for stillness, fears of nonstillness, and so forth. Whether it stays still for a long or a short time, sustain the identity of that stillness without forgetting it for as long as it lasts. Apart from not forgetting this identity, there is neither an observer nor an observed. So when the mind stays in the identity of stillness, and you are not having the sort of distraction of not noticing that it is right there, you feel that it is still, that it stays, and thus sustain it without forgetting.

Thought movement is when the mind does not stay still as explained. Although you have brought the mind to rest in itself without wandering, still there is no way it stays. Either it thinks about the past—“I have done this. I went to such-and-such a place. I stayed there”—or about the future—“I will have to do these things.” Even in the present moment, awareness automatically follows the forms seen by the eyes, the sounds heard by the ears, and so forth. In brief, you think of the past, present, and future. The mind goes everywhere far and near, and thinks of all kinds of things, good and bad. This thinking is not to be stopped in any way.

Thoughts are immaterial like a breeze;

If they move without clinging to them, it is enough.

As Lord Lhatsewa ³⁴ said in the above quotation, thought movement is intangible: the blowing wind cannot be held by grasping it. This is not like closing the door after you have placed men or cattle inside the house. So mind’s thought movements should neither be stopped nor, deeming them bad, should they be rejected, thinking, “If only there wasn’t thought movement.”

Ultimately stillness is mind essence and thoughts are the natural radiance of mind. Like water and its waves or the sun and its rays, they are not two. When you consider the still mind as good and the moving mind as bad, although they are not two things, you are grasping at them as such. Then you make alterations, suppressing and pursuing, which means that you have not understood what is meant. Therefore, you should not proceed in this way. No matter what thoughts arise—subtle, gross, or coarse; positive, negative, or neutral—regarding what was done in the past or is happening in the present, recognize them through the shepherd of undistracted mindfulness. While recognizing them, do not make alterations but sustain the recognition of the identity of thought movement.

The mind may not stay still after thinking one thought, but instead after that thought comes a second and many more, and eventually you do not recognize any more thoughts, leading you to delusion and distraction. Following the same pattern as before, you should instead recognize whatever you think through undistracted mindfulness and rest on that recognition. By recognition we do not mean something that is seen with the eyes or a thing with graspable substance that is seen in the field of the mind. As explained before, when dealing with thoughts of past or future, or with going after forms the eyes see or sounds the ears hear in the present, through the determination to be mindful without distraction, identify the thinking about this or that, and while in this recognition do not make corrections such as stopping the proliferation of thoughts or restraining the mind. When a thought occurs, sustain the identity of that thinking without forgetting it. If you do that, it follows that no matter what you think, as long as you recognize it, that will be sufficient.

This recognition does not happen for long periods in beginners, so although just a few may recognize at the beginning, they then lose track of where they are wandering. Distracted and forgetful, they fail to recognize. This is not something that has just started happening; we have been accustomed to this wandering in delusion in all our lives throughout beginningless samsara. Even now, from the time we were born until this very moment we have incurred only delusion, distraction, and forgetfulness. Apart from the brief periods when we now seem not to wander, we do not know what nondistraction is. Since we are very accustomed to deluded distraction and have little familiarity with undistracted mindfulness, how can we really have stable nondistraction from the start? For sure we will continue to be distracted. If you do not recognize that distraction, you will neither nurture nor be careful about the flow of undistracted mindfulness, so distraction and forgetfulness will increase more and more. Stabilizing undistracted mindfulness prevents one from being carried away by these. Then, even though distraction and forgetfulness may occur, from that point onward think, “I have wandered,” and recognize that distraction. Make the firm resolution that reflects the thought, “I must not wander nor forget again.” In this state it is very important that you sustain the recognition of stillness and thought movement as before.

From the beginning, apprehensive of becoming distracted, be very concerned and careful, thinking, “I must not wander even for a single moment.” Later, when you have become distracted, you must not be carried away by it but restore your determination and maintain the flow of mindfulness. Understand that the stability of the prevalence of undistracted mindfulness is the root practice and the principal part of the meditation.

In the state of mindfulness, your mind should look at both its going and staying. Other than that there is nothing else to cultivate. It suffices if awareness recognizes the nature of everything that arises. Apart from this you do not need to search somewhere else for more quality or clarity. If you wonder, “Other than preserving the recognition of my mind nature, is there anything else outside that happens or is to be seen?” it would be as if you were abandoning the door of what is and wandering instead in the alleys of what is not, or walking toward the west while turning your back to your actual destination, the east. All your meditation will be pointless; all your hardships will be fruitless. Therefore you should not proceed in that way. Instead sustain awareness, which is what you have. Don’t put aside what you have and look elsewhere for what you don’t have. Just watch the identity of awareness, no matter what it thinks or where it goes. Don’t give importance to whether the awareness is clear or not. Avoid stopping thought movement and pursuing stillness. Whatever stillness there is and no matter what arises, just sustain their natural flow at their own pace, without tainting it with alterations. Without allowing yourself to forget undistracted mindfulness even for a moment, persevere in maintaining its prevalence.

Sustaining Nonmodifying Knowing On The Objects Of Perception

You should not just sustain the identity of meditative composure in which the recognition of the nature of stillness and movement is preserved, but you should maintain it while also integrating it with the outer objects of perception. If you do not know how to preserve this, the perception of outer phenomena will not merge with the meditative state. But this is not the only consequence. It happens to some that they experience anger or irritation, having thoughts such as, “I wish all this busyness and noise would go away.” Some others become distracted by the objects of perception. Thus there is the danger of slipping into ordinary deluded states of mind such as these. For this reason, if later on we are carried away by things, walking, sitting, noises, talk, and so forth, and unpleasantly view them as being harmful, this would be the straying called “the precipitous path of phenomena arising as enemies.” Since instead of recognizing phenomena you are distracted by them, they serve no purpose because your mind has lapsed into ordinariness.

Through your undistracted mindfulness that prevents this from happening, when you see a form with your eyes, remain undistracted on what is seen. Do not fixate on the beauty or ugliness of the form, judging it or thinking about it, but on the basis of awareness maintain loose undistracted presence of the form. If concepts of beauty or ugliness arise, right there recognize them, and through this awareness sustain the practice without forgetting.

In the same manner, whatever loud or soft sounds you hear with the ears, keep to that perception without wandering from them, and avoid falling into judging or thinking about them. Even when judgment does arise, keep to its identity without wandering. You might feel uncomfortable because you think, “I wish there weren’t any events such as moving, sitting, busyness, noises, or conversations that may harm my practice; if only these didn’t happen.” In that case, without identifying it don’t give it free rein; sustain the experience of discomfort, the vividness of the thought, without forgetting. When an unpleasant thought arises, recognize it and do not slip uncontrolled into that affliction; for example if anger arises, without forgetting, keep to the notion of the one who is angry. ³⁵

Following the same pattern, regarding the smells in the field of the nose, tastes in the field of the tongue, tactile sensations in the field of the body, and so forth, whatever desirable object is perceived, keep to that perception without forgetting. In this connection, since the way of using each desirable object as the path will be explained later when discussing how to use the mind as the path, there is no need to expand on it here. At this time we are discussing how to sustain the nature of mind on objects of perception, such as forms and sounds, during the experience of meditative composure. This is the way it should be understood.

After meditative composure comes the completion of the path and the fruition. The aspiration for this is as said in the Instructions for the Practice Session:

Consummating experience, actualizing realization,

Perfecting the potential of indivisible awareness and phenomena,

And reaching the exhaustion of dharmata,³⁶

May I easily attain in this life the four kayas, the fruition,

And lead all beings through my unending mandalas.

The meaning of these words has been explained as follows. By the power of having properly sustained the nature of mind, self-knowing awareness, experience is consummated, which is one-pointedness; realization of the natural state is actualized, which is simplicity; the potential of awareness is perfected on the basis of phenomena, which is one taste; and the exhaustion of dharmata is reached, which is nonmeditation. Or in the Sublime Continuum it is said:

Because all immobile phenomena

Rest on one point, it receives that name.

What is referred to here is one-pointedness.

The realization occurs through other factors.

What is referred to here is simplicity.

A single instant of wisdom

Encompasses the mandala of all that can be known.

What is referred to here is one taste.

Unconditioned and naturally perfect.

What is referred to here is nonmeditation.

Similarly, the actual realization of one-pointedness is nirmanakaya; of simplicity is sambhogakaya; of one taste is dharmakaya; and of nonmeditation is svabhavikakaya. As these results can be easily accomplished in a short time, in this life you will awaken to buddhahood.

You should also cherish others more than yourself, thinking, “How can I bear that all beings are caught up in the ground of miserable samsara? They have shown me nothing but great kindness, and there is not a single one who has not been my father or mother. Through the mandalas of the inexhaustible jewels of body, voice, and mind, may I be able to lead them all.” These are the chief causes for the accomplishment of the purpose for oneself—perfect realization—and the purpose for others—uninterrupted spontaneous activity. As stated in the Enlightenment of Vairochana Tantra:

The cause for omniscient wisdom is bodhichitta.

This has been mentioned many times. Lord Lhatsewa says:

Once loving-kindness, the root, is stabilized,

Protect others from suffering through compassion;

Constantly cultivate cherishing others more than yourself;

Train in the practice of the four ways of attraction;

And lovingly nurture the six kinds of beings.

This is my second advice from the heart.

However, the ultimate bodhichitta is as Lord Tsangpa Gyare ³⁷ says:

This inseparable emptiness and compassion,

Which is not the contrived cultivation of bodhichitta,

Is beyond doubt the ultimate bodhichitta.

The fixation on self and others vanishes.

Also the masters of the past have declared:

The antidote for attachment is emptiness, and the remedy for emptiness is compassion. The realization of these two as indivisible is nonreferential compassion. ³⁸ When this reaches its highest development one effortlessly manifests before each being emanations that benefit all those connected to the qualities of the four perfect kayas. This is the fruition mahamudra.

In the Instructions for the Practice Session we find:

It has been taught that for the conclusion of a practice the three aspects of dedication, aspiration, and auspiciousness should be carried out. These include sealing the merit toward perfect enlightenment, and so forth. Out of unselfish compassion, to connect all of one’s merit with the benefit of all beings through immeasurable dedication and aspiration is to accomplish the chief cause of the two accumulations. In the section on dedication it is said, “A drop of water thrown in the great ocean does not dry up until the ocean dries up; likewise the merit fully dedicated toward enlightenment does not perish until enlightenment is attained.”

There are many references in this connection. Lord Drikungpa said:

If you do not polish with aspiration

The wish-granting jewel of the two accumulations,

The fulfillment of needs and desires will not ripen.

So persevere in the concluding dedication of merit.

Lord Lhatsewa stated:

Having formed the resolve for enlightenment for the benefit of the six kinds of beings,

Take your good karma and ten virtues beyond the divisions of time;

And whether in the best way through the threefold purity,

Or in some other way, please dedicate them to enlightenment.

The ultimate dedication is dedicating through the threefold purity, which takes place when you have actualized the true condition of the basic nature. Why is this so? Since the recipients of the dedication, what is dedicated, and the one who is dedicating are not conceptualized in one’s mind, and since it is not a contrived dualistic dedication, it is a unified dedication. To proceed in this way is also the pinnacle of benefiting beings. Lord Gotsangpa said:

The ultimate benefit of beings is unselfish compassion, so establish karmic links with everyone and make infinite aspirations.

Lord Lhatsewa said:

Other than secretly making altruistic aspirations,

I had no time for helping beings through diversions.

Finally imagine that the blessings of all the infinite refuges throughout time and space pour down as a shower of flowers, and that the deities of the three roots ³⁹ utter words of auspiciousness and truth. Through this, your dwelling and country are blessed with auspiciousness, obstacles and anything incompatible with the path of the practice of the sacred Dharma are subdued, and all kinds of excellent conditions according to your wishes are obtained. As there is a need to have a stable presence of auspiciousness, virtue, and goodness, it is said:

Yogis accomplish their wishes

And those who observe ethics utter words that come true.

Since these points have many important benefits and advantages, you should not dismiss them as insignificant.

Constantly Fostering The Continuity Through Mindfulness At All Times During The Four Activities

In the Instructions for the Practice Session it is said:

At all times, without ever falling into delusion even for a moment,

Aware, not clinging, in equal taste, use your daily activity—

All situations, positive and negative, without exception—as the path.

Attain stability in all-embracing great bliss.

Besides undistractedly sustaining the essence of awareness for mere instants during formal meditation, if you do not know how to always integrate it with and sustain it throughout the four daily activities, ⁴⁰ meditation will not merge with eating, moving, and so forth. From then on during formal meditation itself you will be unable to sustain it for more than very short periods, just a moment at a time. Then there will not come a time when undistracted mindfulness becomes stable, so your meditation will not yield a significant result. Therefore this is not the way to go. You should always merge undistracted mindfulness of your mind essence with the four activities of eating, moving about, the three karmic deeds, ⁴¹ and so forth. It is said in the Prajñaparamita in One Hundred Thousand Verses:

Subhuti, should you ask how a bodhisattva mahasattva⁴² must observe his body and conduct himself: when a bodhisattva mahasattva walks, he should fully know “walking.” When he stands, he should fully know “standing.” When he sits he should fully know “sitting.” When he lies down, he should fully know “lying down.” Whether he feels physically comfortable or uncomfortable, in whatever position he may be, he should be fully aware of it.

How does one apply merging? For instance, when you move, to stand up abruptly, walk erratically, look at whatever your eyes encounter, talk a lot, or be very distracted is not the way. In the case of standing up, you should decide, “Now, after standing and while I walk I must not be distracted from it,” and stand up with that resolve in mind. While walking you should not carelessly follow the diversions you encounter. Let the gaze look before you and stick to the prevalence of that vision. Maintain the flow of the determination that decides, “My mind must not wander.” Keep to not wandering from, for instance, one step, another step, the counting of the steps, or the dimension of the area. Following the same pattern, in the case of sitting, do not sit sloppily with a confused state of mind; exert yourself in the posture of the seven points of Vairochana, with the stability of the gaze not slipping away, and the mind observing the key point of nondistraction. Continuing from the previous text:

Subhuti, furthermore, a bodhisattva mahasattva carries out his activities in the manner of observing his body without thinking about it. When he goes or comes, he does it consciously. Whether he looks or observes, he does it attentively. Whether he bends or stretches, he does it attentively. When he holds his robe and begging bowl, he does it attentively. When he eats food, drinks, and tastes, he does it attentively. When he lies down and when he clears the fogginess of sleep, he also does it attentively. When he comes and goes, he also does it attentively. When he stands or sits, he also does it attentively. Whether he is asleep or awake, he also does it attentively. Whether he talks or keeps silent, he does it attentively. When he correctly settles within, he also does it attentively. Subhuti, thus when a bodhisattva mahasattva proceeds in perfect wisdom, he observes his body diligently in the manner of not thinking about it. Since he is alert and mindful, worldly attachment and unhappiness of mind are completely eliminated. That is how he proceeds.

When eating a mouthful of food, the mind should not wander. When taking a drink, the mind should not wander. Even when a single word of conversation is said, the mind should not wander from it. No matter what work you are doing, big or small, your mind should not be distracted. Whether busy or at leisure, your mind should not wander from it. Whether lying or sitting down, your mind should not wander from it. In brief, whether walking, sitting, eating, drinking, working, at leisure, or busy, you should never slip into a continuous state of delusion, carelessness, distraction, and forgetfulness. No matter what you do, whether you eat, drink, work, walk, or sit, from the very start precede your activity with the decision, “Today I must not wander even for a moment,” and keep this determination alive conscientiously with a strong sense of responsibility. Afterward, at some point you will no doubt forget; then do not lapse into its influence but again restore your resolve. In order to recognize the distraction it is very important to continue stabilizing the presence of your determination, thinking, “Although I have just now wandered, I must not do so again.”

If, instead of proceeding this way, you are somehow only able to persevere in mindful undistracted cognizance during formal meditation but cannot do so during your various daily activities, you will not be able to extend its continuity for long periods during formal meditation either; thus undistracted mindfulness will not occur for more than a few moments. Normally, all we do is spend our time caught up in walking, sitting, and working, with our minds deluded, distracted, and forgetful—days, months, and years go by in this way. So the time for our minds to have stable undistracted mindfulness never comes, and the Dharma teachings we receive are almost pointless. Instead we should maintain the flow of undistracted mindfulness during all four daily activities of eating, moving, lying down, and sitting. This is very important.

At all times, whether at leisure or busy, in happiness or sorrow, in fortune or misfortune, at home, in a foreign land, or on the road, we should nurture the continuity of undistracted mindfulness by not forgetting it. If we do not preserve it, it will be difficult to turn away and disrupt familiarity with this state of distraction, forgetfulness, and delusion, for in our lives from beginningless samsara until now we have been governed by these and are accustomed only to them. In the case of undistracted mindfulness, we are not accustomed to it from our previous lives nor in this present life; for from childhood, throughout all these years, we have not known how to keep undistracted mindfulness even for a moment. Thus we have been carried away by distraction, forgetfulness, and delusion. Considering delusion and mindfulness, it is to delusion that we are habituated; yet we remain utterly unfamiliar with mindful knowing. Thus, the influence and strength of these two is not the same: those of delusion, distraction, and forgetfulness are the stronger.

Therefore, today, as you have received the teachings on the true meaning, the heart of which is undistracted mindfulness of your mind, it is important to make it prevail and to firmly establish it as the root of meditation. Without strenuously applying yourself from the beginning to being careful, mindful, and alert at all times, it will be difficult for it to happen by itself, spontaneously without effort. Thinking in this way, you must make as much effort as possible to prevent slipping into extended forgetfulness of this undistracted mindfulness of your mind.

As you have not stabilized mindfulness, at first it will not be so easy to integrate meditation with eating, walking, lying down, sitting, and so forth. For example, no matter what your work might be, reciting prayers or anything else, you must first learn how to do it. While learning it will not happen fluently, but by becoming accustomed to your work or learning the calligraphy in the case of prayers, these will gradually settle in your mind. Similarly, right at the outset, when walking, eating, and so forth, undistracted mindfulness will not really happen easily or clearly from merely setting the determination that reflects the thought, “I must not wander.” However, if you always stick to nurturing the continuity of mindfulness, which is what prevents forgetting your mind, you will gradually become familiar with it.

Further, regarding undistracted mindfulness, while walking, sitting, and so forth, simply rely on nurturing the flow of not forgetting, as being naturally undistracted happens for only fleeting moments. Apart from this, it is difficult for beginners to identify stillness, movement, whatever arises, or any thoughts they might have during formal meditation in the way others can. So even if this identification doesn’t happen, at all times and in every situation, simply stick to not forgetting the flow of undistracted mindfulness of your mind in a natural way. At first, be concerned about becoming distracted. Later, keep alive the presence of mindfulness again and again. Finally, on recognizing that you have forgotten and on restoring the flow of undistracted mindfulness, it is necessary not to succumb to laziness, indolence, diversions, and so forth. Since this is a very important point be sure to proceed in this way.

This has been an explanation of the ways of resting the mind and sustaining the practice. What now follows is a brief explanation of how to structure your present meditation session.

How To Structure Your Meditation Session

Before starting the session and at all times, as a method for your mind to follow the Dharma and ensure the conditions to arouse diligence for practice, reflect on points such as the following: the difficulty of obtaining the opportunities provided by a human existence, impermanence and the certainty of death, lack of knowledge about when you will die, and the usefulness of the sacred Dharma after death, for, unlike mere momentary goals of this life, it is extremely important for all your lives.

As to the main part of the session, carry out the extraordinary preliminaries. In terms of refuge and bodhichitta, offer prostrations. Cleanse the obscurations of your body, voice, and mind. Accumulate the collections by offering mandalas. Through guru yoga, supplicate your guru and receive his or her blessing. Carry out all these stages of practice as precisely as you can.

Then, outwardly, observe the key points of the physical posture, the seven points of Vairochana. Inwardly, observe the key points of voice by keeping silent. Secretly, observe the key points of mind. If your mind, the ground, is distracted and forgets, this causes you to wander in samsara. If you purify yourself, recognize your original face, and remain in your natural state, then you awaken to buddhahood. The root of all of samsara and nirvana is your mind. This mind never leaves you. In all your past and future lives, that which forms positive or negative karma, and experiences all the happiness or sorrow resulting from it, is also your own mind. Confirm that the root of samsara and nirvana is precisely your own mind, the foundation and creator of all. Your own mind being the root of samsara and nirvana, it follows that it is indeed very important to tame it. Be convinced and trust that the root of all paths, the heart of all meditations, the crucial point of all Dharma paths, the very root of all, is precisely this mindful knowing nurtured by yourself that keeps your mind present and undeluded.

In the state of undistracted mindfulness there may be stillness or thought movement, depending upon whether the mind stays still or wanders about. In either case, having this trust and conviction, do not make alterations; preserve the natural flow of not forgetting the identity of staying, going, or whatever the mind does or thinks. Stillness and thought movement are like water and its waves; it cannot be said that while the water is good its waves are bad or that they are different from each other. Waves rise from the water itself, and also disappear into the water. Likewise, the nature of your mind is such that stillness is its essence and the myriad thought movements are its natural radiance. “Good” stillness does not come from elsewhere nor does “bad” thought movement arise from anywhere else. The mind of stillness and the mind of movement do not exist separately. No matter how diverse thoughts may be, they all arise from the natural brilliance of the mind’s basic nature. Like waves dissolving in water, thoughts disappear by themselves within the nature of mind; they do not exist apart from it. Hoping there will be stillness, you pursue it; thinking that if only there weren’t thoughts, you try to stop them. Do not indulge in any such corrections, pursuing something and stopping something else. When still, note that there is stillness and do not forget its identity. Also when thinking all kinds of thoughts—one thought, two thoughts, a good thought, a bad thought—recognize the identity of that movement and sustain it without forgetting. When you forget and are distracted, restore your determination and maintain its continuity. If you become conscious of an outer object, such as a form seen by the eyes, remain on that perception without distraction. When the ears hear a sound, maintain undistracted mindfulness on that aural perception. In a similar fashion, whether it is forms, sounds, smells, tastes, or textures, in each case rest on it without forgetting. If thoughts of good or bad, like or dislike toward these arise, do not slip into this delusion, but look at whatever occurs with undistracted mindfulness.

Thus through meditative composure, one-pointedly keeping the key points of body, voice, and mind, remain undistracted. Then, at the end of the session, dedicate the merit. In particular, when you are not resting composed in formal meditation, while moving, sitting, eating, drinking, working, at leisure, occupied, lying, standing, conversing, reciting prayers, and so forth, in all your daily activities always proceed as follows. First, apprehensive that your mind may be distracted, be careful and concerned, and through mindful knowing and not forgetting, establish the foundation. Second, when you forget, revive your mindfulness through determination. Finally, even if you forget, pick up from there, and again and again restore mindfulness. Never separate the practice of mindful knowing and carefulness from the main body of the meditation. Capture that point of nonseparation as much as you can. If you always nurture mindful knowing and carefulness they will steadily improve. Without falling prey to the negative karma of laziness, indolence, distraction, or lassitude, you must extend the presence of the essence of meditative composure, the ultimate achievement of your lifetimes, continually striving to be as diligent as possible.

5: Eliminating The Faults Of The Mind

b. Eliminating the faults of the mind

i. Eliminating the fault of mental torpor

ii. Eliminating the fault of dullness

iii. Eliminating the fault of excitation

iv. Eliminating the fault of rampant distraction

A) Meditation in the style of slashing sudden thoughts

B) Meditating by letting be whatever arises

v. Eliminating the fault of unbalanced tightness and looseness

vi. Eliminating the fault of thoughts arising as enemies, grasping dualistically at stillness and movement, adopting one and rejecting the other

vii. Eliminating the fault of unhappy, unpleasant experiences

viii. Eliminating the fault of modifying and meditating with conceptual mind

Eliminating The Faults Of The Mind

Eliminating the faults of the mind is explained in eight parts: (1) eliminating the fault of mental torpor; (2) eliminating the fault of dullness; (3) eliminating the fault of excitation; (4) eliminating the fault of rampant distraction; (5) eliminating the fault of uneven tightness and looseness; (6) eliminating the fault of thoughts arising as enemies, grasping dualistically to stillness and movement, adopting one and rejecting the other; (7) eliminating the fault of unhappy, unpleasant experiences; and (8) eliminating the fault of modifying and meditating with conceptual mind.

Eliminating The Fault Of Mental Torpor

Mental torpor occurs when the mind has been maintaining thought-free stillness and the mindfulness holding this state gradually slackens. Finally, awareness is not clear anymore and the mind becomes hazy. It may happen that mental torpor is neither intense nor tangible, and mindfulness has not lost strength. Yet to doze in mere nonthought without the vivid resolve to be mindful is a subtle lethargy that continues uninterrupted, as if sinking. Some people think that this is flawless shamatha. If you maintain the practice without removing that subtle lethargy, no matter how long you may keep to it, clarity of mind will not unfold vividly, mindfulness will be dulled, forgetfulness will surely increase, and so forth: all of which will lead to a serious fault. Therefore this fault must be eliminated, and how to do this is explained as follows.

Sit in the right physical posture as explained before, raise your gaze, and look straight ahead. This should overcome the sense of opaqueness and fogginess in the mind. It is said that since it brightens the mind, makes it carefree, and so forth, it is able to remove torpor. In the Concise Prajñaparamita Sutra it is said:

When opaque, uplift the mind.

Also in the Heart of Madhyamaka it is said:

Purify opaqueness through a wide-open vision.

Make the mind carefree through meditation.

In case these methods eliminate the gross form of torpor but not the subtle form, reinvigorate the mind and tighten it up so that it does not wander even for an instant. Do not have a preferred aim but rest one-pointedly, sharp, lucid, and awake. Not long after, destroy the meditation and again meticulously focus your mind, training to settle it by simply not being distracted even for a moment. By training in this way, the mind that was previously still but lax or dozing becomes bright and sharp. You must then keep recognition sharp, focused, awake, and nakedly fresh.

Eliminating The Fault Of Dullness

Dullness is when your body and mind feel sluggish. Your mind does not experience whether it is aware or not. When still, it does not notice, “This is the identity of stillness”; when moving, it does not notice the identity of thought movement. It is somehow foggy and dark. If awareness becomes foggy and slips into that state, it can only get worse. When the meditation is maintained without eliminating this fault, mindfulness becomes damaged and there is a possibility of straying.

To correct this fault, adopt the physical posture as before and direct your gaze toward open spaces, such as the sky. Reinforce awareness and arouse a strong determination not to be distracted even for a moment; then rest, expanding the scope of awareness. As this state continues and is prolonged, do not forget it and constantly keep in mind the resolution to be mindful. In that state, stare directly with a light vigilant attention that notices whether there is distraction or not and detects if there is dullness. Do not make a lot of other inquiries. Every so often take a rest, and above all exert yourself in prostration and supplication. By keeping to these points, mental dullness will be eliminated, and lucidity and cognizance will resume as before. Having corrected the faults of such mental torpor and dullness, you should sustain the meditative composure with the strong diligence that prevents laziness from setting in for even a single moment. Regarding this point Lord Yangonpa said:

If we can sustain this meditation, we will have immediate progress. However, some of us meditators cannot sustain it even for the short time that it takes for an incense stick four finger-breadths long to burn. So how will meditation grow?

There is great truth in what he says. Now although some of us apparently sit in composure, mindfulness itself is not very clear. While it is unclear, we are not interested in sustaining, and we rest the mind in the absence of this interest. Or else we start sustaining to some extent and after a while some sort of desire arises such as to go somewhere, do some work, or say something. Then we slowly stop sustaining the state of composure and wander away into going or sitting or talking or whatever. It will not do to proceed in that way.

When fogginess or lack of clarity occurs, don’t keep insisting on that unclear state. From time to time supplicate the master. Direct your gaze to the open space of the sky. Rest your awareness again and again on an outer sight with joyful, uplifted brightness. If it happens that you don’t feel like sustaining the practice, reprimand yourself by thinking, “You miserable fool! You can’t make efforts even for a single moment to practice the sacred Dharma and accomplish permanent well-being!” Admonishing yourself in this way, you must persevere in maintaining the practice. When the desire to move, talk, or do some work arises, do not be overtaken by it but instead unify everything into the meditative state. This is very important.

Eliminating The Fault Of Excitation

Excitation has been explained as a form of craving for a perceived pleasurable object. However, here all discursive forms of mental unrest such as remorse, doubt, and malice are included in the field of excitation. All these are to be pacified. It has been taught that one way to pacify distraction is to remember the undesirable consequences of distraction in general and particularly of attachment and the like. In the Mahayana Sutralamkara we find:

Upon seeing the faults of distraction

And being displeased, it should be subdued.

When attachment, mental discomfort, and so on occur,

They should also be pacified.

Also in the Heart of Madhyamaka it is said:

Regarding distraction and its characteristics,

Contemplating their consequences, you should concentrate.

Moreover, calm the mind in a state where, free of thoughts projecting toward objects, you let go of blocking and pursuing. It is said in the Concise Prajñaparamita:

The excitation in which the mind has been for any length of time

Should be opposed by the system of shamatha.

In the same posture as before, lower your gaze slightly. Abstain from having such preferences as classifying what is or is not meditation, or being glad when there is stillness and displeased when the mind is dispersed. Relax loosely in a carefree state of mind. For this, without tainting it with modifications by stopping and pursuing, serenely rest loosely on the mind’s natural flow, however it may be. In that state, with a sharp mindfulness reflecting the intention to not be distracted, sustain and expand the state. Maintaining the meditation in this way, if a coarse thought suddenly arises don’t be careless by following and being distracted by it. Also avoid trying to suppress whatever occurs with an overly keen mind. Restoring it with mindfulness, skillfully nurture the flow of nondistraction.

As to subtle, flickering thoughts that arise while being mindful, don’t worry, just completely avoid stopping or pursuing them. Extend this meditative state by simply not losing a relaxed presence. Again, the mind should rest in a state that is lucid and calm. Destroy the state and take a short rest, after which again sustain as before. Previously, when tightening the mind, all subtle and tangible thoughts seemed to stop, but to somehow have to subdue the mind into remaining one-pointedly in that sharp and lucid state of nonthought felt a bit uneasy. Now, it is a case of loosening up: without distraction, in the state of simply not losing the presence, it is sufficient to let the mind settle comfortably of its own accord. When subtle and gross thoughts arise, if mindfulness prevails, you will not slip unbridled into them; sooner or later they will naturally subside, and in that calm abiding your mind will become serene. Since apart from holding your attention you have no other desire, your mind becomes more carefree than before. Breaking ambition and letting go of it, the mind remains loose and relaxed and you might become aware of any lingering hidden faults. If so, by loosening up you will enhance the practice. We find references to this in the following quotations. The Great Brahmin [Saraha] said:

This mind tightened by busy thoughts,

Once let loose, will no doubt be released.

Tilopa said:

Without modifying, rest loose in the original state.

There is no doubt that your bonds will loosen.

Maitripa said:

Yogin, when a thought arises in the mind,

Don’t modify it, just rest loose like cotton wool.

Lord Pema Karpo said:

Don’t bind the mind! Don’t bind it, rest loose!

If you bind the mind, it starts to go to the ten directions.

If you let it be, it rests composed.

If you sustain it without distraction, you will see the hidden faults.

By making alterations, you will be deceived by meditation.

Lord Lhatsewa said:

Relax loosely and it will happen of its own accord.

Further, if due to too many thoughts it is difficult to recognize them and sustaining the meditation becomes troublesome, don’t allow this difficulty to upset you. Relax and take a rest; then again establish undistracted mindfulness. Eventually, when you have mastered how to sustain the continuity of mindfulness, it will be easy.

Eliminating The Fault Of Rampant Distraction

This will be discussed under two headings: (1) slashing sudden thoughts, and (2) letting be whatever arises.

Meditation In The Style Of Slashing Sudden Thoughts

Although the mind may settle without modification of its own accord, for beginners it does not stay undistracted but wanders away. Not staying still, it is dispersed elsewhere, you cease to recognize, and so forth. If you loosen up too much, you remain in previous bad habits of confusion. If you slip even more into these bad habits, you will be drawn into further delusion, reverie, and fantasy. At that time neither stillness nor distracting thoughts will be recognized and oblivion will set in, like the unseen water lying at the bottom of grass. If this happens, it means you have not understood the meaning of meditation. Therefore as an antidote, at the beginning what you need is precisely this meditation of slashing sudden thoughts.

Before you start, supplicate your lama with intense yearning. Adopt the physical posture with a degree of tightness. Also your mind should be neither sloppy nor unrestrained, but sharp instead. Arouse the strong determination that “I must not be distracted even for an instant.” Focus so as to have undistracted presence of your mind’s identity, and rest in that state. If you can remain in precisely that state of undistracted presence, that’s what it’s about. If, however, you cannot and a thought arises, through the resolve to not wander, firmly seize the identity of that abrupt thought. In addition, do not allow that thought to proliferate, but with extremely strong determination, swiftly slash the dispersion from the root and gently settle directly upon being undistracted from its identity. It follows that you must sever the occurrence of each and every thought by identifying them through a strong determination to be mindful. In other words, beyond the fuzziness of whether you have or haven’t identified them, identify thoughts precisely and settle as before.

If due to being distracted you lose your determination, address yourself, thinking, “You! In the past you’ve wandered in samsara because of your persistent, intense distraction and delusion. Indeed this is something you have inflicted upon yourself! Still you continue to be carried away by distraction, forgetfulness, and delusion, which are infinitely harmful. You have completely lost your mind!” Feel bad about being distracted, reproach yourself, again strengthen the resolve to not wander, and rest there. If again you forget to recognize all thoughts, reinvigorate your determination. You must always exert yourself in this way. If determination is missing, this meditation will not happen. If, unbridled, you merely sit rigidly in the perfect posture, it would be an empty sitting. Your gaze may be the right one, but it would be hollow. You may pretend that you are sustaining mind essence but it would be meaningless. As Master Nagarjuna said:

When mindfulness is impaired, all the teachings are destroyed.

Lord Tsangpa Gyare said:

Not governed by mindfulness, with only intellectual knowledge,

It is impossible to traverse the path of the Buddha.

Accordingly, since a strong determination to be mindful is the body of meditation, it is of utmost importance. The way mindfulness ought to be strengthened by beginners has been stated in the Heart of Madhyamaka:

This elephant of mind wandering everywhere

Should be firmly tied with the rope of mindfulness

To the steady pillar of the object of meditation

And gradually brought under control with the hook of knowing.

And Shawaripa said:

Don’t be taken over by laziness and indolence,

And always meditate with mindfulness.

Also in the Bright Effulgence it is said:

First establish mindfulness and knowing.

If you are not always aware during the three times,

How will you enter the supreme path of mantra?

And Lord Drikungpa said:

If you master mindfulness, you master meditation.

Without mindfulness, there is no meditation.

When mindfulness is destroyed, meditation is destroyed.

As to the way of sustaining the flow of such strong mindfulness, the best is when, strengthening the determination from the beginning, it lasts for a long time. If that is not the case, restore and foster it through mindfulness again and again for short periods at a time. Otherwise, if the session becomes too long, you run the risk of losing the keenness of the resolve. If so, it is no use to extend a faulty session where the strength of the determination and mindfulness is missing. Therefore, sessions should be short, and in between don’t indulge too much in laziness, leisure, and indolence. Resume the sessions again and again, and in this way carry out many sessions. In other words, with strong determination you should improve the quality of these short sessions.

In general, what is meant by slashing sudden thoughts as considered here is the training that consists of tightening up; deciding to establish a strong determination to not allow the mind to wander even for a moment or become obliviously distracted and dispersed in the chain of deluded thoughts; and upon encountering the occurrence of each sudden thought, to capture it tightly with your determination and totally cut off the proliferation. It is said in the Vinaya:

As an analogy, let us take the way that an archer or a swordsman fights. When two furious men are at war they fight each other with weapons and hatred. At that time, they do not entertain even for an instant any thought other than fierce anger for their opponent. Likewise, in our case during the actual meditation, apart from the resolve to be mindful without distraction, we should not have any other thought or diversion even for a moment.

By meditating in this way, thoughts do not decrease; rather as mindfulness stabilizes, compared to before thoughts seem to increase. However, it is not that thoughts have increased; until now we never practiced meditation and we have been lacking a strong determination; hence even though thoughts arose, we neither noticed nor recognized them, so there only seemed to be a few. Now, however, as we are meditating, and our resolve is steady, we recognize the birth and cessation of all thoughts and therefore they appear to have increased. For example, although a thief may enter an empty house one hundred times, in the absence of the landlord there can be no account of what happened; whereas if a thief goes into a house where the landlord is present, even if he only enters two or three times, one would say it happened many times. Similarly, when mindful knowing—the “landlord” that oversees your mind—is absent, even though countless thoughts may occur, you have no idea of their quantity because there is no master and no concern; it would be similar to not knowing the whereabouts of a thief in an unguarded house. Just as when a thief enters a guarded house two or three times, it seems as if he has been there many times, also by having the concern and vigilance of mindful knowing in your mind, thoughts only seem to increase due to the strength of being aware of their birth and cessation. In fact, thoughts have not increased; you should have this understanding and be convinced. Knowing it to be so, exert yourself in sustaining the practice without considering thoughts to be faults and being annoyed about the meditation.

Meditating By Letting Be Whatever Arises

When your determination has been strong for some time, it seems as if you are blocking thoughts and this results in discomfort. To some this manifests as an unpleasant meditative experience: once your determination has been set, it is not easy to keep to it, rough thoughts proliferate, and one becomes irritated. Because of this it is possible that the mind becomes disturbed, distinctly unhappy, poignantly sad, and so on. This indicates that you have sustained the practice putting a lot of effort into your determination, so there is nothing wrong with it and that was the right approach.

Now, the special feature of this practice is to emphasize loose mindfulness. Carry out the preliminaries as before. From the outset, whether the determination is strong or not, thoughts arise or not, the proliferation of thoughts is interrupted or not, do not proceed as in the earlier case of abruptly slashing thoughts. Simply by not being distracted, the determination should not be more than a minor concern. When a thought arises, you should not at all regard it as a fault and engage in stopping and pursuing, acceptance and rejection, and so forth. As Jetsun Mila said:

You cannot do without thoughts; know them to be kind. Since they inherently have all the sublime qualities of the Buddha, how can you reject them?

No matter what thoughts arise, their very essence is self-knowing awareness, the mahamudra; so if they abound that is fine. Even if one hundred thoughts arise each time, as long as they are recognized, they are one hundred dharmakayas. So avoid making corrections such as the intention to intervene at each moment by stopping or pursuing, and instead entrust the core of the meditation to the thoughts themselves and sustain it. Lord Gotsangpa said:

Whatever thoughts occur, let them occur. It is important to sustain the practice laying stress on relaxation, like an experienced herdsman herding his cattle.

For example, an experienced herdsman herds his cattle gradually. He does not bring them to the center of the grazing ground from the outset but instead leaves them on the fringe and gradually makes them approach the center. He goes to a high point in the mountain from where he can oversee the whole area, and simply brings his eyes down toward the cattle. He prevents them from becoming the prey of predators and robbers or from straying toward a cliff, and leaves them scattered on the pasture. In this way, the cattle come to graze at ease, and he is a skillful herdsman at leisure. By contrast, an inexperienced herdsman from the start brings the cattle to the center of the pasture. He packs them from right to left and drives them up and down. He is always busy and wears himself out; while being unable to graze at leisure the cattle feel uncomfortable. Such are the marks of an unskilled herdsman.

Likewise, a meditator puts emphasis on relaxing the mind, so nondistraction is like the herdsman, and he looks after whatever he thinks as the cattle. No matter what thought arises, he allows it to arise, and through the herdsman of mindfulness he simply doesn’t forget and stays loose. He rests completely in the natural flow of bare nongrasping. Whether his mind remains within itself or does not stay and is scattered in all kinds of ways, he has no deliberate care either way. No matter what happens, barely undistracted, ⁴³ he goes with the flow of that state as it is. When he forgets, he does not feel guilty or remorseful, nor does he reproach himself or wonder if there is a better way. Apart from just knowing the nature without distraction, he makes no further corrections but nurtures remaining continuously without making any alterations. This flow, relaxed and carefree, is precisely what must be sustained at ease. Guru Rinpoche said:

Like taming a wild horse, go along with it.

Saraha said:

If bound, thought movement speeds up.

When let go, it remains still.

Also Tilopa said:

Without modifying, rest loose in the original state.

There is no doubt that your bonds will loosen.

And Shawaripa said:

There is no need to modify the mind, which is pure by nature.

Without holding or releasing, leave it to itself.

Also Maitripa said:

This busyness made taut by thoughts,

If let loose, will no doubt be released.

And Lord Marpa said:

Lucid self-knowing awareness, the essence of the innate,

In constant flow as untainted meditation,

Is neither nothing nor a fruition.

Since it is free of attachment, we consider it to be the meditation.

Lord Mila said:

To be convinced of the meditation, how delightful!

When the mind rests without modifications, all is well.

Lord Phagmo Drupa said:

Rest cognizance loosely and freely

In unfabricated naturalness as it is.

Also Lord Gotsangpa said:

In mahamudra meditation

Rest naturally in the unfabricated original state.

If, on the contrary, one were to meditate by persistently blocking rampant thoughts, the meditator himself would turn into poison and the lucidity of the natural state would be lost. The mind would sink into the mire of turbulence and the meditator might go crazy. Fettered by yourself, you may have bound your whole body and mind like a tree growing from a crack in a rock, yet there is no way the mind will stay put. As the siddha Lingchen Repa said:

The meditator who keeps his mouth shut and clenches his buttocks, like a tree growing from a crack in a rock, doesn’t get anywhere, so it is better to relax at ease.

Also Padampa said:

To reject thoughts as something bad is like trying to stop a gush of water. It cannot be stopped by blocking it, O people of Tingri!

And Lord Gotsangpa said:

I think that a meditation such as the one taking place after thoughts have been blocked is exactly what non-Buddhists practice.

The great Barawa took a similar stance when he said:

Great meditators are fooled by meditation.

If you know how to relax, letting be whatever arises as described, you are at the threshold of meditative experiences, you cease to have doubts that thoughts are dharmakaya, and conviction is born that all that arises is the carefree expanse of the dharmakaya. Even if you do not deliberately set your mind to meditate, still you are never separate from the meditation.

In brief, the following are the purposes of these two methods for resting the mind: Beginners who frequently forget should establish the determination to not be distracted by slashing sudden thoughts. Then, in order to get rid of excessive determination, dualistic clinging, and reification, through the technique of letting be whatever arises, one lets go in the space of nonduality where the nature of every single thing is thoroughly cognized. In another guidebook we find:

Tighten up by slashing sudden thoughts,

And loosen up by letting be whatever arises.

If from the beginning there is a steady flow of mindfulness, one does not need to specifically practice the slashing of thoughts. Otherwise, these two methods should be taught one after the other.

Eliminating The Fault Of Unbalanced Tightness And Looseness

Using an analogy, it has been said that one should “rest as a brahmin spins his thread.” First let us see why the term “brahmin” is used. Unlike common folk, brahmins are clean and work hard. This being said, since it is acceptable to use the simile of the brahmin, we should take as example the balance between tight and loose in their spun thread. The meaning of this analogy is that if, for instance, the thread is too tight, it will curl up and be useless for sewing. If, instead, it is too loose, it will tear apart and again will be useless for sewing. When it is neither too tight nor too loose, but has a balanced tightness and looseness, the thread is good.

Applied to our case, when the determination to be mindful is tightened too much, you solidify mindfulness as an antidote, and thereby cognizance remains dualistic and does not arrive at the ultimate composure of the basic nature. If, on the contrary, you loosen up the determination too much, the mind becomes oblivious and the chain of confusion is given free rein. Therefore, unlike these, mindful knowing should have a balance between tight and loose. One should only tighten enough to prevent delusion.

By virtue of such vigilance through mindful knowing—barely enough to prevent distraction and falling into delusion—you neither deliberately stop arising thoughts nor specifically pursue stillness. Not carried away by thoughts, rest the mind directly on the recognition of the identity of whatever arises. Thus, without effort and in the absence of acceptance and rejection, if you become used to resting on their identity, thoughts will cause no harm; rather, thoughts themselves will then become the main practice. Therefore this is a very profound key point.

With such mindfulness, balanced between tight and loose, a constant vigilance devoid of acceptance and rejection is established. If, however, you again forget, then over and over again you should restore your determination to remember to look at your nature. Gradually you will keep to it while carefree and relaxed. Saraha said:

The yoga that, like spinning a brahmin’s thread,

Is balanced between tight and loose feels at ease.

Also, in the Resting in Natural Mind it is said:

Listen, child! Since a thought

Neither binds nor frees,

Leave it as it is, without wandering or modifying.

Kyeho! Bring an end to your fatigue!

Master Nagarjuna said:

Like the sure mind of the elephant set on his path,

If the mind’s comings and goings cease, peace occurs naturally.

I have realized it as such; what Dharma do I need?

And:

Don’t conceptualize at all. Don’t think.

Don’t manipulate. Rest naturally and carefree.

Nonmodification is the natural treasure of the unborn,

The prajñaparamita, the path of nonduality,

And the path tread by all the buddhas of the three times.

Lord Atisha said:

Neither tight nor loose, rest naturally

In the simplicity of mind essence.

The two previous methods of resting create unevenness between tight and loose. This technique of balanced tightness and looseness brings about the genuine way of sustaining the mind. Regarding these three techniques, Machig Labdron says the same thing:

Tighten tightly, loosen loosely:

In this there’s a key point of the mind.

Since she says the same, that’s the way it should be understood.

Eliminating The Fault Of Thoughts Arising As Enemies, Grasping Dualistically At Stillness And Movement, Adopting One And Rejecting The Other

As it is said, “Settle the mind free of all effort, like a hay bale after the binder twine is cut.” For example, if you cut the binder twine on a hay bale and leave it on its own, since nothing is holding it together it naturally loosens up but stays collected. This is similar to what happens during meditation. At that time, we free the mind of all deliberate activity and dualistic constraints, such as wondering whether or not we are meditating, whether our determination to be mindful is the right one, whether thoughts are occurring, or whether the mind is still, clear, or at ease. Then it will rest of its own accord, evenly free and loose, as the inherent natural flow of mind essence, free of dualistic clinging and deliberate activity.

Some of us grasp at stillness and movement as being two distinct things, one good and the other bad. If a thought arises, we contaminate our meditation with a lot of artifice, correcting, manipulating, rejecting, or adopting. Thoughts arise as enemies and we desire some blissful, empty-minded type of meditation. This desire itself is the most insidious thought. Apprehensive of thoughts we suppress them, sometimes squeezing our mind. If you constrict yourself like this, you will not understand the meaning of things as they are and you will not capture the key point of how to sustain. Why is that? As Zhang Rinpoche said:

In mahamudra meditation

There is no meticulous care to do something,

Neither at the beginning, middle, nor end.

When mindful, rest at ease.

What he means is that those with the wish to attain the fruit of mahamudra, on taking the path to heart and meditating, let the mind settle of its own accord without modifying it. Apart from resting in this space, they do not meticulously care to do this or that, question whether it is or isn’t mind essence, judge in terms of good and bad, and so forth. Everything is beyond duality. Furthermore, all kinds of thoughts come forth from the innate mind essence. It is not that they first arise from here, then abide there, and finally change in this or that way. In fact, thoughts are unoriginated, nonabiding, and unceasing, so there is no need to give importance to them. When you think, recognize that thought and rest on it at ease. You do not need to accomplish anything else apart from this. That is what Zhang Rinpoche meant.

Generally, we don’t know the truth only because we have not realized it as it is. The truth itself is one’s mind being dharmakaya mahamudra, unthinkable, inexpressible, free of all conceptual limitations, and although all phenomena of samsara and nirvana arise in it, they do so while indivisible from dharmakaya. That’s the way it is. Even though you may not have realized it as such, do not construe the immediate mind as good or bad. Barely undistracted, sustain this awareness. Other than this, do not hope to have a good meditation, the real thing, wondering, “Do I have lucid emptiness? ⁴⁴ Is it going to happen?” Decide that the main practice is to sustain the essence: precisely this undistracted self-knowing awareness. Free of all conceptual constructs, rest comfortably. If a thought occurs within that state, identify without distraction the original face of that sudden thought, and then do not follow it. Don’t make corrections. Don’t wonder, “Once I deliberately draw in thoughts will I be able to rest within stillness?” or engage in anything of this sort. On recognizing the thought itself, relax by loosening up, and rest freely on its identity.

Extending the continuity and staying there simply by not forgetting, finally there will be nothing but self-liberation and you will not remain in the state of coarse thoughts. If once again a long succession of one thought after the other takes place, once more arouse mindful knowing, identify all that occurs, and rest directly on it loosely and freely. No matter how many identified thoughts you have, there is no problem at all. You don’t need to deliberately achieve a certain stillness. Upon cognizing thoughts, those who label them as faults will be anxious and will feel disappointed. Identify this feeling, relax your cognizance on that anxiety, and simply by not wandering extend the continuity of your cognizance in the state of nonmeditation. By doing this, there is no need to reject the thought, as it is liberated in itself. This is the dawn of the principal practice of mahamudra.

When the determination to be undistracted wanders and you fail to identify two or three thoughts, it is delusion and a great fault. Therefore, to prevent this, have a steady mindful knowing. If the flow of this mindful knowing is not steady and you forget, then again restore it through undistracted mindfulness. This kind of cognizance is what is meant by “unmodified.” The incomparable Takpo [Gampopa] said:

Don’t produce the Buddha by meditating.

Don’t alter the mind by restricting it.

“Don’t produce the Buddha by meditating” is to not modify by desiring to meditate or to experience. “Don’t alter the mind by restricting” is to avoid contaminating it by fixating on all kinds of thoughts in terms of subject and object, but instead to loosen up and rest on whatever arises. Lord Milarepa said:

This uncontrived mind is Buddha himself.

And:

This uncontrived mind is at ease.

Lord Phagmo Drupa said:

One’s mind has always been mahamudra.

Its nature is the unfabricated original state.

Relying on the master’s signs,

It is indicated in the manner of nothing to be shown.

Siddha Lingchen Repa said:

Letting be in unfabricated freshness, realization will dawn.

If this is sustained like the course of a river, completion will also dawn.

Totally abandon all reference points and identifiable attributes,

And always rest composed, yogin.

Lord Gyare said:

If water is not agitated, it is transparent.

If mind is not altered, it is at ease.

We should understand this point in accordance with these quotations.

Eliminating The Fault Of Unhappy, Unpleasant Experiences

As it is said, “Rest without being blocked by appearances and without grasping, like a small child looking inside a temple.” For example, when a thought-free small child is taken inside a temple to look, she just clearly perceives everything without judging in terms of good and bad, etc. Fixation on “is it?” or “isn’t it?” does not occur. Similarly, when we are meditating, no matter what phenomena unimpededly arise, they are nothing but mere appearances. Do not cling to them as good or bad, with likes or dislikes. Without fixating, rest composed directly on their appearance. In this context the omniscient Pema Karpo said in his notes on guidance instructions:

No matter what variety of meditative experiences arise, don’t grasp at them dualistically, liking or disliking them. Rest right on whatever is perceived, arising freely.

The meaning of his words is related to our present explanation of correcting the fault of unpleasant experiences. Some people’s minds are restless and dissatisfied from before, and no matter what they do they experience unhappiness. Loosening up does not help and unhappiness arises as it used to. When this happens, don’t feel downcast; take a break from your session and exert yourself in supplications, prostrations, and so forth. Go to a place that makes you feel good, cheer up, and rest your mind on that experience. Otherwise draw the mind within and sustain in a relaxed way.

If a thought comes up that meditation is not happening correctly, in order to arouse inspiration, think, “It is not that right now meditation is not taking place, but rather that my mind stream is now having a kind of disturbing experience. This sort of unhappy experience has now arisen because I have been practicing meditation and exerting myself. Of the two kinds of meditative experiences that have been indicated, blissful and unpleasant, this is the unpleasant type. It is a presage that good experience and realizations are forthcoming. For instance, it is similar to a hot fire: before blazing, smoke swirls up. If now, in this case, I know how to maintain the meditation and still persevere, there is no doubt that good experiences and realization will dawn.” So cheer up and rest there. Fervently supplicate your main teacher with devotion for these experiences to subside. Imagine your teacher’s countenance as a full round face like the moon, smiling and glowing with delight. Liven up and feel happy. Also imagine that all phenomena are of a joyful nature. Supplicate melodiously and, wishing that the unpleasant type of experiences that you are undergoing will subside and good experiences and realization arise, ask for blessings.

As to the main practice itself, as explained before, loosen up your determination, and be carefree and relaxed. From that standpoint avoid regarding stillness and thoughts as good or bad. Let go of everything in nonduality and ease, and rest in that state. If you proceed in this way, unpleasant experiences will quickly subside, and from then on good experiences and realization will be born. As Lord Mila said:

An abundance of obstacles and strayings

Does not indicate faulty practice.

It foretells that signs will quickly appear.

If you don’t know how to sustain the practice through an unpleasant experience, it will turn into a fault. By contrast, if you know how to do so, it will greatly enhance it. This is different from a kind of composure that shows no sign at all.

It happens to some people that, no matter what they do, they do not manage to loosen up. They should adopt the following understanding and keep to the basic nature. In general, by not recognizing immediately what is known as self-knowing awareness or mind essence, stillness and thought movement appear as two different things; also good and bad experiences, blissful and unpleasant, seem to be two different things. These are only mere temporary experiences, occurrences arising from conditions. Ultimately, stillness and movement do not exist as two, even for an instant, nor do blissful and unpleasant experiences exist as good and bad. Therefore, as they do not fundamentally exist, what is the point now of holding stillness and movement as two, or having hopes and fears, acceptance and rejection regarding good and bad experiences of bliss and unhappiness?

Think that self-knowing awareness, the object of meditation, and the meditator are your own basic ground, and rest on the unpleasant experience of unhappiness itself. Following the same pattern, no matter how vividly anger, conflict, or suffering arises, just be aware of it and recognize it. Apply to it the main point of meditation and keep to it. Avoid grasping at stillness and movement as two, hoping for blissful experiences and fearing unhappy or unpleasant ones. Abstain from pursuing something good, expecting to have blissful types of experience, and from stopping something bad, thinking, “If only unpleasant experiences of unhappiness and the like didn’t arise.” Maintain no hopes nor fears, and neither block nor pursue.

If a thought of hope or fear, blocking or pursuing does arise, then proceed in the following manner. In the case of hope, recognize through mindfulness the identity of the notion of the one who hopes and rest on it. Do the same with the notion of the one who is afraid when you feel afraid, the one who rejects when a thought to reject arises, the pursuer when there is a notion of achieving, and so on with whatever you think or whatever occurs in your mind. Not even for a moment should you have an intention to accomplish anything else. Particularly if you supplicate your guru, the feeling of unhappiness causes no harm and, since it is insubstantial, it will happen that it fades away by itself. As long as it is helpful, it is sufficient to sustain the practice in this way while unhappy. This manner of sustaining is in accordance with what Lord Tilopa said:

Don’t think, don’t imagine, don’t examine,

Don’t meditate, don’t intellectualize—

Rest in the natural flow.

This means do not think about the past or imagine the future, and don’t deliberately fabricate your meditation with concepts. Don’t regard what is called “emptiness” as nothingness. In the present moment, don’t conceptualize and examine what is perceived by the five senses in terms of “is it?” or “isn’t it?” Carefree like an infant, rest the mind in its natural flow without even a moment of distraction. Also:

Completely abandoning thinking and thoughts,

If you remain carefree like an infant,

Stick to the instructions of your guru, and persevere devotedly,

There is no doubt that coemergence will dawn.

And the Great Brahmin said:

Having totally given up thinking and thoughts,

Remain just like a small child.

Also Shawaripa said:

Since it’s not meditation, it’s not mentally created.

Of its own accord, ordinary mind, the innate nature,

Is untainted by any contrived conceptions.

There is no need to modify the mind, which is pure by nature.

Without holding or releasing, leave it to itself.

And:

Don’t hold the wind-energy or bind the mind.

Let unfabricated cognizance rest like an infant.

You should be confident that these methods release all occurrences of unpleasant experiences in the innate naturally perfect state.

Eliminating The Fault Of Modifying And Meditating With Conceptual Mind

As it is said, “When noticing a thought, do not block or pursue; rest like an elephant being pricked with a thorn.” An elephant has a huge body and a particularly thick hide, so being pricked with a thorn or not does not make any difference. In our case, feeling uneasy with dualistic clinging, we meditators avoid acceptance or rejection of whatever arises, so it should make no difference whether there is thought movement or not. What we need to do is abstain from the dualistic clinging of hope and fear, such as thinking, “If only thoughts didn’t arise and I had meditative stillness.”

The main practice consists of neither stopping thoughts nor pursuing stillness, but rather sustaining the uncontrived essence no matter what its basic nature is or in whichever manner its expression arises. In this way, avoiding modification and distraction, always foster this state, keeping to it at all times. Other than this, to make corrections meditating conceptually is to have missed the key point of meditation; so avoid practicing like that. In other words, start by understanding how things are and consider the situation as follows. You would be engaging in stopping and pursuing, acceptance and rejection, in any of these cases:

▶ to sustain alternating a lot between tight and loose, such as starting by tightening with effort and following this by loosening up, also through effort

▶ particularly during the main practice, to differentiate between whether you remember the determination to not wander or not

▶ in that state of mindfulness, to split into two whether your mind stays still or not

▶ to split into two whether or not there are various thought movements arising from the essence of that stillness

▶ being mindful of the identity of that movement, to split into two recognizing and not recognizing

▶ aware of both stillness and movement you sustain it, but split into two whether it is clear or unclear

▶ regarding all of the above, to split into two whether that way of sustaining is comfortable or not

▶ also to split into two constantly maintaining mindful knowing or not

▶ or in regard to all of the above, to split into two between whether it is being done correctly or not

By practicing in any such manner, you are in fact increasing thoughts and, clinging dualistically, you are augmenting duality.

This mind itself is basically the wisdom of nonduality, the great dharmakaya. Regardless of how it is, abides, or arises, all these are its manifestation as simply the radiance of your own mind. You were not previously aware of this, so now don’t act as just described above. No matter how your mind abides, or whatever coarse or subtle, good or bad thought occurs, rest right there. This in itself will indeed be effective and sufficient. Otherwise, although you may have the idea of achieving what is positive, there is nothing positive that may arise or come from anywhere else apart from the nature of your mind. You may also have the attitude of rejecting what is inconvenient, but certainly nothing independent from your basic essence is ever going to arise or turn up. So now, as good and bad do not exist as two entities within the essence of mind, we should not regard these as such while under the temporary influence of delusion. Whether still or not, pleasant or not, rest on whatever arises. Understand that it is sufficient to make that itself the central point of the practice, and from the outset you should be definite about it; in fact, what is indeed needed is to lean on the awareness that simply recognizes mind essence. Except for this, give up all other considerations, abandon all effort, and cease checking your state. Rest naturally and loosely right on the nature of uncontrived cognizance, untainted, changeless, and inherently lucid. Sustain the practice convinced that whatever arises is the natural radiance of the very essence of intrinsic awareness. Don’t grasp at good and bad as being two entities. Unconcerned with pleasant or unpleasant, clear or unclear, harmful or harmless, happening or not, rest on the original face of whatever arises. If at times you wander, do not regard it as a fault; having reached the basic nature, maintain its flow as it is. By resting in this way, presently an experience of thought-free clarity will arise. Ultimately, in the great wisdom of nonduality you will see what you already innately possess: the essence of what is as it is.

Here are some scriptural quotations related to this topic of resting within your basic nature free of mental activity, thinking, meditation object, and reference points. In the Display of Manjushri Sutra it is said:

All mental activity is the workings of Mara.

To rest free of mental activity is sublime.

In a root tantra it is said:

Familiarize yourself with the yoga of one-pointedness.

In the mind do not think of anything at all.

In the Wisdom Seal Sutra it is said:

That which is nonmeditation is meditation.

In Accomplishing the Meaning of Meditation it is said:

During meditation do not meditate at all.

Call it “meditation” simply due to convention.

Saraha said:

Material and immaterial fetter the attainment of the Sugata.

Without differentiating samsara and nirvana, which are the same,

Look at this innate mind alone, yogin.

Know them to be like water poured into water.

Tilopa said:

If the mind has no reference point, it is mahamudra.

As you become familiarized with it, unsurpassable enlightenment is attained.

Also:

Mind is neither fabricated nor unfabricated.

Know that the original mind is free of mental activity.

Lord Takpo Rinpoche said:

Don’t manipulate; rest carefree.

Don’t inspect; rest naturally.

Don’t think; rest without reference point.

Siddha Orgyenpa ⁴⁵ said:

Free from mentally fabricated practice...

The above has been the explanation of eliminating faults.

6: Using The Mind As The Path

c. Using the mind as the path

i. How to use the six senses as the path

ii. How to use the five poisonous afflictions as the path

iii. How to use conditions—pleasurable or painful, good or bad—as the path

A) Using happiness as the path

B) Using suffering as the path

C) Using good circumstances as the path

D) Using faults as the path

Using The Mind As The Path

Using the mind as the path is explained in three parts: (1) how to use the six senses as the path; (2) how to use the five poisonous afflictions as the path; and (3) how to use conditions—happy or painful, good or bad—as the path.

How To Use The Six Senses As The Path

In a scripture it is said:

Consider this body to be similar to an empty city.

Six kings dwelling there know not about each other.

And in the six kingdoms different thieves hold power,

Without them being aware of each other.

The visual sense always looks at forms.

The sense of hearing hears sounds incessantly.

The sense of smell constantly smells odors.

The sense of taste always savors agreeable tastes.

The tactile sense enjoys the feel of soft textures.

The mind sense organ knows how to sustain mental objects,

And by following these six organs

It distinguishes each of their corresponding objects.

Mind consciousness is illusory, an inauthentic magical creation.

Dwelling in the senses it feels discontented and pleasure is sought;

For example, like a man running in an empty city,

The six consciousnesses dwell in the senses.

The mind, always seeking, enters the sense bases,

Fully knowing the object focused upon, supported by the sense organ.

Mind faculty always craves for forms, sounds, smells, tastes, and textures,

And does not engage in the Dharma for even a moment.

Triggered, the six senses run accordingly,

Unimpeded, like a bird flying in the sky.

Relying upon the senses providing the support,

One is able to fully know external objects.

This body does not know nor is it the actor.

It is by nature infirm and it exists based on conditions.

False and originated from concepts,

It is like a machine driven by the strength of karma.

This quotation describes very clearly the actual manner in which the apparent objects of the six senses arise. This has also been taught clearly and extensively in various sutras, in the intent of the pith instructions of both old and new translation schools, and in the innumerable quotations from Indian and Tibetan masters, scholars, and siddhas.

Expanding on this subject, here are several more points to consider. At present the five inner organs are connected to the five outer gateways of the senses. The visual sense faculty arises from the liver and craves for forms. The kidneys give rise to the auditory sense faculty that hears sounds. The smell sense faculty arises from the lungs and smells odors. The heart gives rise to the taste sense faculty that savors flavors. The tactile sense faculty arises from the spleen and merges with tactile sensations. The sense faculty of mental objects arises from the mind and it conceives of good and bad. Also we could consider how all these arise in the manner of outer linked with inner; how the group of six consciousnesses and the inner sense organs enter the outer objects; and how one wanders in samsara through the karma generated by desire and aversion deriving from these entrances.

At the stage of the path, regarding how the senses are brought into the path, the hinayana system rejects them, the mahayana system transforms them, and the vajrayana system uses them as the path. In the style of profound pith instructions—guidance teachings of true meaning such as mahamudra, dzogchen [great perfection], and great middle way—perceptions of the six objects of the six senses are neither rejected nor transformed; they are used as the path by knowing the nature. ⁴⁶

If we were to elaborate on using the sense perceptions as the path there would be countless points to consider, such as the faults of not knowing how to do so, the reasons for the need to apply such a practice, the virtues of practicing it, the manner of carrying it out, and the measure of success in taking sense perceptions as the path. In some dzogchen empowerments, guidance teachings, and pointing-out instructions, the occurrence of the concepts of good and bad is induced by showing a beautiful form and an ugly form, producing a pleasant and an unpleasant sound, presenting a fragrant and a foul smell, giving a bitter and a sweet flavor to taste, and a soft and a coarse tactile texture to feel. In this way the objects of the six senses are materially presented in their pleasant and unpleasant, good and bad forms, and explanations are given as to how to use them as the path on the basis of the consequent arising of the dualistic clinging of desire and aversion.

There are elaborate explanations such as these in regard to pointing-out instructions by means of material objects, yet in our case we do not follow that style of practice. If we understand the actual meaning, such explanations about how to use the six senses as the path are all included in it. Our “actual objects” need not depend on material things. In our case they are the thoughts and perceptions connected to the six senses; our present perception of the ceaseless flow of all kinds of objects, good and bad, is sufficient.

Thus at the beginning I have discussed this point. Regarding anything that has a Dharma significance, all that can be done is to simply imply its meaning, as everything cannot be covered by explanations. So here is a brief explanation of how to use the six sense perceptions as the path. Forms are the objects of the eyes. Whether the inanimate material universe—food, wealth, possessions, etc.—or its animate inhabitants—humans, animals, etc.—no matter how they appear, they do not exist apart from the mind even for an instant, so avoid making adjustments. Liking beauty and disliking ugliness, it is not right to be freely carried away by attachment and aversion. On the contrary, no matter what beauty or ugliness appears, do not respond with such emotions. Without blocking the perceived form and however beautiful or ugly it may seem, don’t look for your mind essence anywhere other than just there. Always keeping present the self-knowledge of your original nature, rest composed on that vivid perception, like a child seeing frescoes on a wall. If thoughts of attachment and aversion of all kinds arise, identify them through the determination to not wander, and rest there loosely without modification.

It is the same with all that occurs in the field of the ears, such as human or animal noises, or the hiss of the wind and fire elements; in brief, any sound you perceive, pleasant or unpleasant, is your own mind. If you cling to it through attraction or aversion and are carried away by it, you would be reacting like an ordinary person, so that is not the way. Let us consider the sounds of pleasant or unpleasant words. Although you may hear sweet or harsh words, do not feel attached to the pleasantness of the former or repelled by the unpleasantness of the latter. Without stopping the sounds, and however varied they may be, do not look for the mind anywhere else. Rest in the state in which you know the nature of both your awareness and the sound you hear. If concepts of attraction or aversion arise, do not fall under their influence; instead, identify them through awareness and rest at ease in that state.

Likewise, the objects of the sense of smell may also be fragrant like incense or foul like the odor of filth or putrefaction. Whether the smell that arises is fragrant or foul, the sensation itself of that odor is one’s own mind. It will not do to let go into the influence of attraction and aversion, so instead, aware of whatever you smell or perceive, identify just that. The mind is not to be sought anywhere apart from the experience of that smell, free of grasping at good smells and rejecting bad ones. Always keep the presence that does not wander outside or inside. If concepts of desire or aggression arise, look at their very essence.

As to the objects of the sense of taste, the very experience of the taste of food—sweet, bitter, and so forth—is your own mind. Do not react to it with attraction or aversion. Whether bitter or sweet, do not search elsewhere for the mind, but rest gently right there without distraction. Avoid attachment or aversion, but if such thoughts arise look at their very essence.

Similarly, regarding whatever is in the field of the tactile sense organ, such things as fabrics that are soft or rough to the touch, this tactile sensation itself is your own mind. Avoid slipping into grasping or rejecting. Whether soft or rough, do not try to find the mind anywhere apart from the softness or roughness itself, but rest at ease right there without distraction. If a pleasant or an unpleasant feeling arises, recognize it and rest mindfully.

Likewise all thoughts arising in the field of the mental sense organ—right or wrong, good or bad, subtle or coarse—are also your own mind. Avoid liking the right ones and spurning the wrong ones. No matter what thought arises—good, bad, or neutral; subtle, tangible, or gross—recognize its identity through awareness and sustain it naturally. If any fixation arises, such as thinking of this and that in regard to thoughts of right and wrong, that itself is a fixating thought. So identify that grasping thought and rest on it at ease. In short, even when it is not the case of good or bad thoughts but is one of stillness and movement, avoid making choices. Do not taint with blocking or pursuing. If the mind is still, relax on the identity of that stillness. When it is dispersed, let loose in the identity of that dispersion. When still or when anything arises, relax on that. Keep to the very identity of what occurs, and sustain its continuity without clinging elsewhere to good or bad.

In fact, no matter what perception of good or bad arises in the six sense fields—forms in the field of the eyes, sounds in the field of the ears, smells in the field of the nose, tastes in the field of the tongue, tactile sensations in the field of the body, or thoughts in the field of the mind—don’t judge as good or bad, and don’t indulge in likes and dislikes. Whatever appears, whatever arises, first identify it, then relax and rest in that state, and finally let it be released by itself.

For us, who have been in beginningless samsara all our lives due to very strong habits formed long ago, there is no way for thoughts of passion and aggression not to arise; these thoughts will no doubt occur! Determined not to slip into delusion, you must identify these thoughts and let go directly on them. Rest in the state of knowing the nature of the very thoughts of attachment and aversion. Lord Gotsangpa said:

In general, the apparent myriad of phenomena is one’s own mind. Since phenomena and emptiness have never been abiding as two separate entities, there is no need to restrain cognizance within.

Also:

When there is an appearance of a form in the field of the eyes, that appearance of form itself is one’s mind; the apparent form and emptiness are not two. By resting gently right on the form without grasping, subject and object become naturally liberated. The same applies to sounds, smells, tastes, textures, as well as mental occurrences: by resting on the occurrence itself, it becomes self-liberated. That is to say, instead of meditating on cognizance, by meditating without grasping right on the outer objects of the six sense perceptions, the six senses arise as meditation and enhancement will ensue.

Siddha Orgyenpa said:

Static or mobile things of the outer world that may be seen, including any possible inanimate object—such as earth, stones, mountains, rocks, houses, and estates—or the diversity of beings, both high and low, in the three spheres of existence—such as gods and asuras, and those in the three miserable realms—no matter what is perceived, none of these things has even a single hair of existence as an outer entity. They are the natural luminosity arising from the radiance of one’s own mind.

At the time of practicing this, proceed as follows. When inanimate things such as earth, stones, mountains, or rocks appear, don’t go into the fixation of perceiver-and-perceived in relation to the inanimate object. No matter how it appears, relax loosely right on it. Avoid tainting it with hopes for good experiences and fear of bad ones. No matter what appears, apply the central practice on that itself. Uninterrupted by any other thought, in that state rest loosely and at ease. Resting in this way, you do not need to block appearances, try to accomplish emptiness, or search elsewhere for an antidote. A vivid union of the inanimate object and awareness is what is called “using phenomena as the path,” “merging phenomena and mind into one,” and “seeing the essence of indivisibility.” By doing so you are capturing the key point of practice. If you don’t know how to relax right on phenomena in this way, but instead indulge by means of thought activity in a lot of corrections intended to improve the situation, phenomena will not arise as meditation.

Also when seeing any of the six kinds of beings—high or low, good or evil, happy or sad—whoever it is, practice as in the case of an inanimate object. Recognize whoever appears, and in a state of nonmeditation, barely undistracted, rest loose right on it. By this, phenomena and mind are indivisible.

Do not regard present appearances in terms of fault or virtue. Avoid fabricating or modifying. Do not taint with the intention to reject or accomplish. Take them as the practice exactly as they are.

The method of resting should not be limited just to what we have seen. Using the six sense perceptions as the path should be carried out all the time as the main practice. Otherwise, although you may somehow maintain composure during formal meditation, later when encountering outer desirable objects of form, sound, smell, taste, or touch, you will respond with a total lack of determination, enjoy the sense pleasures in an ordinary way, and slip into delusion. If you turn the wheel of passion and aggression or hope and fear, the training we discussed will not show up when needed. You would then be neglecting the great objective, so the crucial point and main purpose would be absent. Rather, during the main practice of meditative composure, and especially at all times, you should learn to use all perceptions as they are in their own nature.

To use the six sense perceptions as the path has many purposes. The initial effect is that you will cease to slip under the influence of the six senses thus giving them free rein, and phenomena will no longer negatively affect your meditation; later, phenomena will arise as ornaments; and finally, there will be no duality between phenomena and mind, and you will have arrived at the expanse of the great pervasiveness of the dharmakaya.

How To Use The Five Poisonous Afflictions As The Path

Throughout all of our lives until now we have been wandering in beginningless samsara due to the power of karma and afflictive emotions, and have been enduring its sufferings. Through the accumulation of karmic formations we have had no respite even for a moment, so it is now difficult to escape the negative activity of the afflictions. The five poisons of passion, aggression, ignorance, envy, and pride are very powerful conceptions which are strong and intense. As we are firmly accustomed to them, it is always difficult to overpower them. As said in the Immaculate Confession Tantra:

Through the vigorous power of fierce karma unfolding,

We have been drowning within the ocean of samsaric suffering.

The blazing fire of anger burns our being.

Enveloped by the darkness of delusion, intelligence is stupefied.

Consciousness sinks by the shore of passion’s ocean.

The mountain of overweening pride presses us down to the miserable realms.

We swirl through samsara blown about by the typhoon of envy.

Fettered by the tight knot of belief in a self, we fall into the fire pit of desire.

Intense unending suffering showers down like rain.

An extensive explanation of using the activity of the five poisonous afflictions as the path would include the topics of the identities of the five poisonous afflictions and the distinctions between them. In regard to distinctions, there are forty conceptions of passion, thirty-three of aggression, and seven of delusion, thus making a total of eighty conceptions of the three poisons. In addition, there are eight conceptions of envy and twelve of pride; so altogether there are one hundred distinct conceptions of the five poisons that could be discussed one by one. Also there could be an explanation of the way the essence of these five poisons, including their distinctions, should be used as the path; how karma is generated by engaging in the afflictions of their own accord in an ordinary way through not knowing how to use the five poisons as the path; how one wanders in samsara experiencing the ripening of that karma; the ripening of the karma corresponding to each poison taken individually; how these turn into the suffering of the three miserable realms of samsara; understanding it in this way, the reason for the need to apply antidotes to all the afflictions such as the five poisons; the need to abandon the antidotes in accordance with the strength of one’s experience and realization, strong, middling, or weak; and the way of relying on these antidotes.

It may be that one has somewhat low capabilities and has not become accustomed to natural awareness, the heart of the true meaning. In that case, the path is that of rejecting the afflictions—the undesirable ground—and the explanation would be about the practices of the gradual path, such as the one corresponding to the hinayana. For a person of middling capacity whose mind has some familiarity with natural awareness, the path is that of transforming the afflictions—the undesirable ground—and the explanation would be about the way to proceed in the mahayana path. If one has the highest faculties and has trained in the previous two levels of the path, the undesirable ground is the afflictions and these themselves are used as the path; this is the secret mantra path of vajrayana and the explanation would be about how to actually put it into practice.

The practices of the lesser and greater Buddhist vehicles or yanas are as follows. The first, the hinayana follower who rejects the afflictions, is like an ordinary person who shuns and rejects a harmful poison. The second, the follower of mahayana who transforms the afflictions, is like someone who applies mantra on the poison and conquers its potency, after which he eats it. The third, the practitioner of secret mantra, does not reject the afflictions but instead uses them as the path; he is like the peacock and other birds that extract the essential nutrient of the poison itself and turn it into the most nourishing food. The reasons for these analogies and their meanings are explained by individually dividing them into higher, middling, and lower. Above all, this excellent path of true meaning is the path of thoroughly knowing the nature of that which is to be abandoned. Here, all undesirable detrimental concepts such as the afflictions are neither rejected nor transformed; rather, the way of sustaining the practice is by thoroughly knowing the nature of whatever arises. Sustaining the practice by fully knowing the nature of the undesirable is the way in which this becomes among all paths the supreme, the heart and the quintessence.

In the actual explanation of using what is to be abandoned by fully knowing its nature as the path, we should consider such points as the faults of not knowing the nature of the undesirable afflictions as well as the virtues of using them as the path; the assessment of how much is taken as the path; the way of accomplishing the immediate objectives by using the undesirable poisonous afflictions as the path; their specific results; and the final qualities.

If we were to elaborate on these and other explanations and further expand on them, a lot of discussions and countless classifications would have to be dealt with; it would be tantamount to covering the complete paths of the greater, lesser, and middling vehicles. Yet to have simply mentioned the headings of how these are shows a mere indication to those who have an understanding of the meaning of this teaching and who are interested in the reasons. Since here it is not feasible to deal with all other systems in detail, our explanation will be on the path of true meaning where the five poisons are used as the path, explaining in a nutshell the way to use what is to be eliminated as the path by thoroughly knowing its nature.

The conceptions of the five poisonous afflictions are the root of the karma responsible for any of us wandering in samsara. It is very important to use them properly as the path instead of leaving them unbridled and clinging to them in an ordinary way. When they are not used as the path, the crucial point of Dharma is destroyed. As the Indian Dampa [Padampa Sangye] said:

People of Tingri, if when an afflictive emotion arises the antidote doesn’t arrive,

Then the objective of the Dharma is destroyed.

It is just so. Also Orgyen Rinpoche says in the Garland of Instructions on Questions and Answers:

Of all enemies, which is the greatest?

Of all enemies, the greatest are the poisonous afflictions.

How serious is the harm caused by this enemy of the five poisons?

This enemy of the five poisons causes total devastation; there is no end to suffering.

Then, what is the best method against them?

The best method is to assemble the troops of antidotes.

At which time should the troops of antidotes be gathered, and how many troops are needed?

Since the enemy of afflictions is always present without respite, the troops of antidotes also should be assembled without interruption. As these enemies of afflictions are innumerable and immeasurable, so also the troops of antidotes should be amassed in countless numbers.

How should one fight the battle?

Since the enemies of the afflictions delude through great deception, the watchman of mindful knowing should always be present. As it is uncertain when they will occur, you should always wear the armor of conscientiousness. Since they are powerful and difficult to defeat, you should develop strong courage and skill. If you are not strict about this, you will continually be defeated, so you must be careful.

There are many words of advice given in the form of questions and answers such as this, but just this quotation will be sufficient.

Be that as it may, the constant presence of the five afflictive emotions is not found only in ordinary people who spend their lives occupied with the wheel of the five poisons, amassing the ripening of karma; it also applies to us, the teachers and sangha of Dharma practitioners, for unless we know how to use them as the path in accordance with our individual practice, all our thoughts will be conceptions of the five poisons and none of our actions will be beyond their karmic formations.

Let us illustrate these five poisons of desire, aggression, delusion, envy, and pride, as well as others such as avarice, wrong beliefs, and laziness, all of which constitute the wheel of totally negative conceptions. Regarding desire, there is the attachment for outer things. Attached to one’s wealth and possessions as something concrete, grasping at them with avarice, one is unable to enjoy even a trifle of one’s riches and cannot give them to someone else as an offering or a gift. It would be like the queen of the hungry spirits greedily amassing her treasure and clinging to it. Even when dying it often happens that, in the grip of death, we clutch onto our possessions with attachment. Regarding our attachment to beings, we desire, crave, and yearn for them, and dominated by these afflictions we end up amassing bad karma through actions, words, and thoughts, specifically mental karma, which is constantly created.

Secondly, let us consider aggression. When we feel ill will toward whoever disagrees with us, then fierce hatred and cruelty arise, which result in evil actions that injure others. With or without reason, we then always feel irritated and angry with everything: friends, family, servants, relatives, Buddhists, non-Buddhists, the external environment, our country, our dwelling, wind, fire, snow, rain, animals, clothing, food, and so forth. In brief, all phenomena are a cause for aggression and all the resulting thoughts are angry thoughts. If so, then every day we accumulate innumerable big and small karmas of anger. No matter what we do, when hearing something or anything else, it will seem that we never have enough of it and all that we will feel is constant anger and aggression and use abusive language.

The third case is delusion. There are two types: sleep and ignorance. As to sleep, Orgyen Rinpoche said:

Half of a man’s life is spent sleeping.

He may live one hundred years, but he will have slept like a corpse for fifty of them.

However many years we manage to live, fully half of them have the nature of sleep and delusion, in which we’re lying like a corpse. As if that weren’t enough, in addition we take a nap in the daytime when we are not busy working, we need sleep while we are listening to the Dharma, and so forth. The delusion of sleep is constant. Regarding the delusion of ignorance, it has been innate in our being from primordial time and so far we have been unable to get rid of it at all.

The fourth case is jealousy. Jealousy arises in all of us, whether Buddhists or not. It does not occur only in common people for whom, apart from it being hard to abandon, the intention to abandon it is lacking. Also for us, practitioners of the Dharma, somehow it is as we say, “Monasteries are heaps of passion and aggression.” In our community of fellow practitioners, though we are like vajra brothers and sisters sharing the same happiness and sorrow, we nonetheless criticize and compete. If something good happens to others, we feel they do not deserve it. We expect that we, and those close to us, deserve better. Emotions such as these are by nature jealousy. Strong jealousy is having all kinds of thoughts about whether one’s desire has been fulfilled or not. A small form of it is being constantly concerned about whether or not one is treated differently than others, starting from where one sits in the row of monks during ceremonies and how high or low one is placed there, up to how impressive one’s teacup is.

Another person may belong to the same tradition, but when she is an outsider we feel jealous of her. In the case of those who belong to traditions different than ours, we deliberately feel the need to be jealous, consider it important to be so, and regard it as something that somehow just has to be that way. Dominated by this we are sectarian. One tradition is praised, while the other is put down. We cling to our own tradition and despise the others. We are afraid we might not get something, that others may be higher, or that we might not defeat them. We are also afraid others might gain something, and so forth. Although a pointless success is something hollow, it is as if one took the above upon oneself personally and experienced ferocious jealousy and nothing else.

The fifth case is pride. It is the nature of worldly people to be proud of themselves and have little regard for others. Those who are in high position are puffed up with pride, and those who are not are also proud, thinking much of themselves. Everybody has pride, including us Dharma practitioners. Let us take ourselves as an example. We may only have a bit of learning, reflection, and meditation, yet even that much makes us proud. We are bloated inside with feelings of pride such as, “Apart from myself nobody else matters. Except for me, nobody knows.” As the saying goes, “The profound pith teachings, which are the cause of humility, blaze in a practitioner from inside.” We may have the qualities of having studied, practiced meditation, recited prayers, counted mantras, and done other practices, but even these good qualities that come from Dharma, whether great, lesser, or middling, make us proud to an equal degree. Besides, however much physical strength, youth, courage, humor, wealth, and possessions we might have, we are that proud of ourselves. Even some holy gurus who lead others teach their followers about the greatness of their own particular teaching and philosophical school, saying things such as that their own tradition is especially superior, unequalled by and incomparable to others; hence they too somehow still seem to be proud, again illustrating this emotion. In truth, it is as the proverb says, “A pail full of curd makes an equally puffed chest.”

All thoughts are the wheel of five poisons and all actions are the shifting display of karma and afflictions. It follows that if we do not use them as the path, we accumulate karma through the afflictions and, in experiencing its ripening, we wander in samsara. Unless we can prevent that karma, freedom from samsara will simply never happen. Therefore, it is very important to use afflictions as the path.

Regarding the way they should be used as the path, generally speaking, as we have seen before, there are numerous paths of the greater or lesser vehicles in accordance with the individual’s quality of experience and realization. However, in this source text on mahamudra, what is to be abandoned is used as the path in the manner of thoroughly knowing its nature. Beginners should start by holding the enemy known as the five poisons as a fault and, through conscientiousness, be vigilant of it. The antidote, undistracted mindfulness, should be present at all times. It is important to carefully check and examine your stream of consciousness, actions, practice, and so forth, being cautious and conscientious. For example, if in this world you have many external enemies of varying importance, since unimportant enemies can do you no harm, beyond thinking that they are no problem, there is no need to consider them any further. By contrast, as the important ones are able to harm you, you must be on guard, thinking all the time how they will harm you. Likewise within us, in our mind we can easily overcome weak conceptions of the five poisons. These are a bit better than the gross conceptions of the five poisons such as aggression, harmful thoughts, malice, and hatred; desire, deeply rooted attachment, greed, grasping, and covetousness; delusion, sleep, carelessness, confusion, and distraction; jealousy and competitiveness; and pride and wrong beliefs. You may have a predominant negative thought among these five poisons and their varieties; so, concerned that you may slip under its influence, be cautious.

Regarding these main conceptions it is important to first identify them, then not to be carried away by them, and finally to release them in self-liberation. Otherwise, if you are not apprehensive and cautious about the enemy and remain as if there was no problem, your adversary will notice it and will strike unexpectedly without warning. In other words, because you are not cautious in advance, you will not defeat the enemy; instead, he will defeat you. The same happens with the enemy of the five poisons. If we are not cautious from the beginning, these concepts arise easily and, once arisen, we do not recognize them because we have not been conscientious beforehand. Even if we recognized one or two, since previously we were not accustomed to that resolve, we will be taken over by the fault. It follows that they are difficult to subdue through mindfulness, and as long as they remain unsubdued, the conceptions of the five poisons generate karma; on experiencing the ripening of that karma, we wander in samsara, and so forth. Since they are the foundation of wrongdoing and suffering, it is very important to be cautious and apprehensive about these kinds of emotions.

In this regard, it has been said, “External enemies merely cause harm to this life, but the enemy of the five poisons wreaks lasting devastation.” No matter what harm our enemy may inflict upon us in this life, the damage only affects this temporary worldly life; it cannot plunge us into the miserable samsaric existences. This inner enemy of the five poisons, however, creates unhappiness not only in this life but in the next as well, propelling us to be reborn in samsara and the three miserable existences such as hells and hungry ghosts. On top of that, its damage is really serious as it becomes the cause of suffering. Knowing that this inner enemy of the five poisons is indeed great, it is important not to dismiss it as if there were nothing wrong with it; instead, always be as apprehensive and cautious as possible.

Furthermore, it is not enough to be cautious only of the gross forms of the five poisons; it is important also to be vigilant at all times and guard against other weak emotions of a similar kind. For example, at the worldly level, even though your enemy may be weak, if you are not careful from the start, it will be as the saying goes, “When the beggar knows there is a dog, he will carry a suitable stick,” meaning that once the enemy has assessed your strength he will try his best to overpower you. The same happens in your mind with the weaker forms of the five poisons—if you always dismiss them as being harmless, they will become a bad habit and increase more and more. Therefore, not dismissing the weak conceptions in that way, it is important to always tame them through mindful knowing. So don’t leave the weak kind of conceptions at their will, but recognize them through the antidote of mindfulness. To that effect, led by the request to be able to take the five poisons as the path, start by supplicating your teacher with fervent devotion and yearning from the depths of your heart.

Following this, be convinced that all five poisons—strong and weak—that have been recognized are the radiance of mind essence, innately endowed from primordial beginning with the unoriginated dharmakaya. They appear different only temporarily because ultimately they do not exist as separate nor as good and bad; so by nature they are equal and nondual. Therefore, don’t block or pursue, reject or adopt, manipulate or do anything whatsoever. Simply do not be carried away but rest on them, sustaining the practice by relying on mindfulness. That is to say, in the case of aggression, maintain mindfulness right on that aggression; if there is passion, maintain mindfulness on the attachment itself; when dull, maintain mindfulness on that state of dullness; if jealous, maintain mindfulness on that jealousy; when proud, maintain mindfulness on that pride. In brief, equalizing them right on mindfulness as having one taste, you should use all five poisons—strong, weak, middling; subtle, tangible, coarse—as the path, neither giving the coarse ones free rein nor leaving the subtle ones dormant. When they are seen by one’s intrinsic awareness to be devoid of essence, that is what is meant by “knowing the nature.”

Finally, do not grasp with hope and fear in any way whatsoever, such as wishing that through the power of using them as the path the five poisons will vanish in the ground of being, or wondering whether they are purified or not. If, however, a subtle conception of grasping with hope or fear arises, in that case too, know that they are all by nature a magical display of the mind. So, without correcting, in one go release them in self-liberation, free from manipulation and grasping. In a guidebook of the hearing lineage it is said:

When fierce anger vividly arises, look directly at the essence of that anger. By doing so, its empty essence becomes vividly present, at which time you realize that that itself is dharmakaya. In that state, you have neither escaped from anger nor rejected or transformed it; rather anger has simply vanished into itself. Since that is the essence, it is the ultimate. Passion, delusion, and the rest should be dealt with in the same way.

Make prayers of aspiration that through the merit of liberating and taking afflictions as the path you and all beings may purify the two obscurations, afflictions, etc., and awaken to buddhahood. To make this supplication and aspiration has several purposes and creates auspicious conditions.

It is by all means very important to always be familiar with the determination to use afflictions as the path, as described. Let us take ourselves, seeming Dharma practitioners, as an example. The lowest practitioners leave the afflictions unbridled; they continue to be just ordinary people. But there’s more to it, for even those who consider themselves to be authentic practitioners find it extremely hard to take the five poisons as the path, as I mentioned earlier. In particular, full-time committed practitioners who assume the responsibility of practice behave, as the saying goes, “While beginning meditators renounce their native place, old ones are concerned with softening the leather patch for their shoe.” This is so true! At the beginning they seem to have renunciation, but as they become old meditators, grasping increases, attachment tightens up, and they have all kinds of needs and amass all kinds of things. They are no different from common worldly people. Their faults and innermost defects are very serious. Furthermore, if a person’s character is somehow evil and obstinate, no matter how much meditation they may have done, their minds are not free from those faults and instead they become more and more obstinate, evil, and wretched. It is said that “good character is preferable to bad meditation,” and this too is indeed true. It happens to many that, the more they are a fully dedicated meditator, the more the ego grows and the more intense the thoughts of jealousy and dissatisfaction burn.

This serious hidden fault also occurs with the rest of the poisons. Delusion intensifies, as do sloth, laziness, and carelessness. Jealousy becomes increasingly gross. As to pride, even if one has stayed only a year or even a month undergoing hardships in retreat, one is proud of just that much. Having had a slight meditative experience, one is bloated with pride as if it had been much greater. Many instances such as these occur.

We never check for such faults nor identify them. Since we cannot remember to have the attitude of shunning them, we are careless about them; and to merely have a sense of undistracted mind will seem to be enough, as a consequence of which we will not use the conceptions impregnated with afflictions as the path. It also happens that you may claim to be a practitioner and assume the responsibility of being a fully dedicated meditator, but your character and actions may not differ from those of ordinary people. By not using the five poisons as the path, as in these cases, you are accepting them. Therefore it is important that you utilize them as the path without this serious fault and hidden flaw.

Ordinary people amass karma motivated by the afflictions; since that is the way they are, theirs is not a serious fault and there is no blame. If we who practice the Dharma in a general way and, above all, those of us who practice meditation are carried away by the grasping afflictions, the objective of the Dharma is destroyed. Therefore this is a grave fault, a serious hidden flaw and a shameful disgrace. We should simply not be like that. As it is said, “The sign of having meditated is weak afflictions. The sign of knowledge is avoidance of wrongdoing.” In other words, if we are learned in the Dharma the sign of learning is that we abstain from wrongdoing due to our knowledge of the karmic law of cause and effect. If we practice meditation, the sign of meditation should indeed be that our afflictions are weak. When this is not the case, we may speak big but our practice is feeble; our pride may be great but our actions are evil. What can we achieve being like this? Such things should be given some thought. Since it is possible that all your intentions and actions may be contrary to the Dharma, you must examine again and again whether you are in accordance with the Dharma or not, whether the Dharma has become your path or not, and so on. The precious bodhisattva Thogme Zangpo said:

If you don’t examine your own faults,

You may be a practitioner in appearance yet act in conflict with the Dharma.

To always examine your delusion and renounce it

Is the practice of the Conqueror’s sons.

You should not become someone who, perceiving an ordinary mountain as gold, so to speak, does not examine minutely in any way at all his intentions and actions, and remains careless and unconcerned. Focus inward upon yourself, and examine all your thoughts, actions, behavior, and moods. Properly check whether or not they agree with the Dharma, they strongly lean toward this worldly life, they go along the authentic path of enlightenment, and so forth. In this respect, when it comes to judging others’ defects, many of us have lucid eyes, sharp intellect, and keen inspection; but regarding our own faults, forgetting that we must check and examine them, we leave them as they are, consider that there is nothing wrong with them, remain without concern, and react in many similar ways. Instead it should be as the proverb says, “Although one has eyes to look at others, one needs a mirror to look at oneself.” It is important to examine yourself.

If your intentions are pure, all your actions accord with the Dharma, and whatever you do goes along the path, then rejoice. Considering that such harmony with the Dharma is the kindness of the guru and the Dharma, refresh your devotional mind. Aspire and be resolved to increase your merit. On the other hand, it may be that your intentions mingle with the experience of this life, that you indulge in the conceptions of the poisonous afflictions, your activity is inclined to negativities and moral downfalls, and whatever you engage in is the paraphernalia of samsara. In that case feel ashamed, reprimand yourself, and recognize your faults and innermost defects. Confess your transgressions with regret and commit yourself to be firmly conscientious about abandoning them. Hold on to the attitude of keeping your vows from then on. Pledge to pull yourself out of any object that induces a fault. Hammer the stake that holds this commitment and bring forth in your mind the innermost decision.

In this regard, using myself as an example, although I am explaining teachings such as these to people, they are not properly represented within me. I am someone who carelessly has no limit when it comes to wealth, possessions, food, offerings, and things; in whom the capacity to receive is greater than that of others; whose manner of amassing things is similar to that of worldly people. Even in my position, it is indeed somewhat difficult to use all these as the path. Besides, although on my part I could have renounced this life, I still have a clinging to not give it up, albeit somehow it is not the strongest form of attachment. However, in the present, it would make no sense to not accept the superior intention toward the teachings, offerings to be presently used in service of the guru and the Three Jewels, sustenance of the sangha, traveling expenses when working for others’ benefit, construction of sacred representations for the accumulation of merit, and so forth. If I didn’t save what I acquired as a provision for the future it would go to waste and my act of generosity would have been nothing other than meaningless. Therefore, though I don’t deliberately give up this somehow mediocre need, from my side I presume I don’t grasp at anything as being valuable for my own enjoyment.

The holy holders of the teachings partake of the glories of abundance for the benefit of the teaching and sentient beings. We should rejoice in it. The exalted altruistic actions in the lives of the Buddha and sublime beings have an absolutely important purpose. Therefore, we must make this distinction.

How To Use Conditions—Pleasurable Or Painful, Good Or Bad—As The Path

To use good, bad, happy, or painful circumstances as the path of spiritual practice creates the perfect favorable coincidences and constitutes the seed for the attainment of enlightenment; it is, therefore, absolutely indispensable. The main aspect that determines whether you integrate meditation with favorable, adverse, or any other conditions is your own stream of consciousness. Some people find it easy to merge meditation with favorable conditions, but it is difficult for them to do so with adversities. As is said, “With a full stomach and warmed by the sun you look like a practitioner. When adversities and suffering arise, then you are an ordinary person.” When you are at leisure, having a nice happy time, you remember the practice and somehow maintain it; then when you encounter adversities such as physical sickness, mental suffering, or undesirable situations, you fail to integrate them with the practice from the moment they arise and, swayed by them, you go about complaining about your misfortune. In contrast, others find it easy to merge adversities with the practice, but they find it hard to do so in the case of good conditions. The saints of the past have said:

When suffering, one doesn’t reach out to non-Dharmic things.

When happy, mindfulness is difficult.

According to this quotation, when undesirable situations such as bodily pain and mental suffering occur, it is as is said:

Through adversity one seeks to recover the meditation.

Adversity somehow makes you recover from forgetfulness and arouses presence as well as renunciation, weariness, undistracted mindfulness, and so forth. So during hard times it is easy for mindfulness to be in command. On the other hand, when you are naturally at leisure, without stress, happy, having a good time, and being unconcerned, you are carried away by comfort, rest, laziness, sloth, or a happy and joyful state of mind, and renunciation and weariness do not come about. Mindfulness being difficult to remember at that time, such things as good circumstances arising as the path do not happen. So for some people it is easy to integrate with good situations but they can’t do so with adversities, while others integrate easily with adversities but slip under the influence of good circumstances; many different cases such as these may occur. Therefore, check yourself to see which of the two types of situations, favorable or adverse, you fail to mingle with the practice. Whichever it is that you cannot overcome, identify it from the outset and be conscientious about it all the time. Use it as the path on the basis of the awareness that deliberately equalizes the taste right on that situation. This is very important.

Let us investigate how to integrate with conditions. First of all we should proceed as illustrated in the following analogy. Before water starts to gush out, there must be a dam to contain it; if this is not prepared beforehand, the dam will not be able to contain the water, for the water would be stronger. Likewise, before good or bad conditions arise, we beginners should have understood that we must mingle our practice with those situations, that it is important to do so, and that since all distinctions regarding the fortitude of a practitioner are established by these conditions, there is no other way than integrating them with the practice. Putting on the armor of care and determination, at all times you should remember to do so again and again.

So first of all you need to be determined to merge practice with situations and be conscientious about it. By doing so again and again, your mind becomes accustomed to it, which would be like completing the dam before the water gushes out. Then, when an actual situation arises, by the force of the conscientiousness you have previously established, it will be easy for you to identify the situation, and since you are familiar with the determination that you should merge it with the practice, it will be simple to overcome it. So it is important to have a stable and continuous care and determination, having the attitude that you must integrate all situations, good or bad. Otherwise, when continuous resolve and conscientiousness are absent, it would be like not setting up the dam before the water gushes out. When we are not conscientious beforehand it is difficult to identify favorable and adverse conditions. We may vaguely identify them once or twice, but all our lives from beginningless samsara we have been addicted to such negative conceptions as attachment and aversion, as well as to such conditions. We have neither past familiarity with its antidote—mindfulness—nor with the determination to overcome it, and even now we fail to diligently train in these. So the situations have been allowed to continue unrestrained and, rather than us becoming stronger and more in control, indeed it has been hard to subdue the situations through mindfulness. Instead, from the outset, it is essential to establish conscientiousness and the other armors. In other words, if conscientiousness is not continuously present in your mind, reflecting the thought, “I must integrate practice with all good and bad circumstances,” you will be exactly like an ordinary person. By not recognizing such situations, they will remain unbridled and negative by nature. Lacking the armor of fortitude that decides not to be carried away by good or bad situations even for an instant, even if you recognize a couple of them, you will not be able to subdue them, but instead you will predominantly be overwhelmed by the strength of the situation. If mindfulness succumbs once, twice, and more times to the situation’s influence, it would be similar to slipping into a bad habit or, as when taming a wild horse, yielding to its stubbornness, which makes it harder to tame later on. Upon recognizing it, don’t allow yourself to be carried away by the situation, but strongly apply the antidote of mindfulness directly on it, rest on the situation, and use it as the path. This is important.

Summarizing this style of using conditions as the path, it will be best to gather the four chest-like precious instructions and consider them in terms of practice. That is to say, we have four conditions to be used as the path: pleasant, unpleasant, good, and bad.

Using Happiness As The Path

At present you are experiencing a good situation and not suffering. Your enemies are subdued and under your control, and you have drawn around you loving relatives, people, wealth, food, and clothing. Others praise and respect you, you are well known, and you obtain almost all that you desire. However, if you take pleasure in all this and attachment takes you over, you destroy all the virtue and merit. Instead, do not be carried away by attachment when happy, but recognize your happiness. Think that this present well-being and happiness are due to the kindness of the guru and the Three Jewels and due to your having practiced virtue in a previous life. Use it to enhance your devotion instead of considering that it is due to other circumstances, your own capability, and so forth. Imagine that you offer the guru and the Three Jewels all your happiness and wealth, make actual offerings, and practice charity. Think that it is due to the fruition of past virtues that this present well-being has come about, and that practicing virtue now will also bring about happiness in the future. Trusting cause and effect, practice virtue from that point of view. If delight in this happiness and well-being or desire for and attachment to them arise, with mindfulness identify them, rest in the innate state, and keep to your own nature. Constantly train yourself to see that even the most complete happiness in this present life is futile and similar to a dream or an illusion. Then one-pointedly supplicate your guru and the Three Jewels. Persevere in making aspirations, wishing for yourself and all beings, “By the merit of my having taken desire and attachment as the path, may my past merit together with that of all beings not come to an end but instead increase. Through this, may we always have complete happiness in this present state and ultimately attain the great bliss of buddhahood.”

To practice in this way has several important advantages, purposes, and auspicious conditions. Since past virtues do not become exhausted but increase more and more, the main cause for supreme siddhi is accomplished. Otherwise, if when you are happy you indulge in it, develop grasping and attachment without restraint, and don’t make virtue the path, past merit dries up like water after a stream is blocked. Since subsequently merit does not increase and even this life’s well-being comes to an end, how will enlightenment be attained? Instead, when happy, do not be taken over by it. Through mindfulness, identify the thought of attachment and, considering this to be significant, never leave the recognition of whatever it may be. Then, by supplication and aspiration, expand the merit immensely and hand it over to the path of enlightenment. You should exert yourself in these aspects of the practice.

Using Suffering As The Path

Hateful external enemies hurt you and friends stop loving you; people die, riches are lost, and food and clothing are poor; you are despised, insulted, or thrashed by others; you have a lawsuit, are harmed by obstacles from gods and spirits—so many adversities are possible. In brief, when physical illness, mental torment, or any kind of undesirable situation occurs, you should merge them with practice in the following way.

No matter what unpleasant thing occurs to you, don’t feel bad or become sad, depressed, or the like. Use it as the path and seal it to be for the benefit of enlightenment, reflecting as follows: “This present unhappiness is the ripening of bad karma and evil deeds that I have amassed in previous lives. If it were left for long, it would increase more and more, and in my next life it would give rise to intense suffering. Therefore, the fact that it is ripening now in this body, and thus is being rapidly purified, is the kindness of the guru, the sublime beings, and the Dharma.” Thinking in this way, rejoice. Don’t be angry with your enemies, attached to friends, or crave for food, clothes, or wealth; don’t be annoyed by criticism and the like from others, or have hopes and fears regarding the obstacles of gods and spirits. If a thought of hope or fear, desire or aversion, arises then identify it through your mindfulness. Do not be dominated by it, but rest in its innate state.

Supplicate fervently to your guru and the Three Jewels with strong devotion, not paying mere lip service but from the depths of your heart and very bones with the attitude that no matter what happiness or sorrow may befall you in this life, your next life, the bardo, and all future lives, your guru and the Three Jewels know what is best for you. Request them to grant the blessings to purify all your bad karma, evil deeds, and obscurations as well as that of all beings, headed by your harmful enemies, and the like. After making these wishes and aspirations to cleanse bad karma, the guru and the Three Jewels dissolve into you and all beings. Then look at the essence of your mind. While looking at the essence of mind, or at any other time, if desire or aversion for friends or enemies, or thoughts of sorrow and sadness regarding your adversities arise, don’t fall under their power. Identifying through mindfulness, when desirous or attached, look just at its essence; when angry or belligerent, look just at its essence; when distressed or sad, look just at its essence. Whatever passion, aggression, or sadness may arise, just identify that with the determination not to wander. Entrust the main point of practice to doing only that and sustain the essence of your mind.

Then, having taken these adverse situations as the path, make this heartfelt aspiration: “Based on the merit of my having used passion, aggression, suffering, etc. as the path, may all my bad karma, negativities, and obscurations of the three divisions of time together with that of all beings, including my enemies, be purified.” If you persevere in this fashion these will arise as the path and in this life, your next life, and all your future lives, everything will be fine. Otherwise you might pretend to maintain some spiritual practice while you are happy and stress-free, but when any adversity occurs, you will lose track of your practice and have more desire, aggression, and malevolence than anyone. If that is all you do then the Dharma won’t be there when you really need it. In this connection the bodhisattva Thogme Zangpo stated:

With a full stomach and warmed by the sun, you look like a practitioner.

When adversities and suffering arise, you are an ordinary person.

Doesn’t that mean that your mind hasn’t merged with the Dharma?

Since that is how it happens, instead when an adversity occurs it is important to remember to use it as the path. Avoid thinking that such circumstances are suffering.

Let’s look at why one should use these as the path. In this life you may encounter misfortunes from the outside world that, within you, give rise to unpleasant experiences of suffering and the like in your mind. All these are the fruition of evil deeds and negative actions done in a previous life that result in experiences that are in conformity with their cause. If you don’t use them as the path, you will not only be unable to avoid suffering but you will be unable to strongly purify obscurations either; whereas if you know how to utilize them, you can purify all negativities and obscurations. Therefore, it is important to use them, develop bodhichitta, and make aspirations.

What is the logical reason for being joyful instead of having an attitude of rejection when the karma and obscurations from past lives ripen in this life? Let us take the example of a convicted criminal who has been sentenced to death. If through money and influential people his sentence is commuted from execution to a mere whipping, he would certainly be immensely happy and delighted. Similarly, because of the fruition of our evil actions and wrongdoing from past lives, in our future lives we will have to endure the torments of the three miserable realms, which are so difficult to bear. If, instead, through the compassion of the guru and the sublime beings and the blessing of the Dharma, we reversed that outcome and rather than going to the lower realms we merely experienced a bit of suffering in this life which would purify the ripening of that karma, it would be extremely good. Understanding it in this way, arouse joy and have a cheerful attitude. Furthermore, form the altruistic resolve to cleanse your karma and obscurations acquired throughout all your lives since beginningless samsara, as well as those of all beings in the three realms, who have been your mothers. With this in mind supplicate and make aspirations that through your present suffering all the misery of all beings, including your own, may be purified. To do this is the supreme method, excelling any other, to purify the wrongdoings and obscurations of oneself and others. Therefore the saints of the past have stated:

Adversities are spiritual friends,

And illness is a broom for sweeping away wrongdoings and obscurations.

In this case the practice of tonglen⁴⁷ is an important key point. That is to say, imagine that all the misery, karma, and obscurations of all beings in the three world-spheres condense into you, on the basis of your own suffering, and they become free of their own suffering along with its cause. Give away all your merit and happiness to all beings and imagine that by doing so they gain well-being and ultimately are established in the excellent path. Carry out this imagined process of exchange over and over again. If you practice this, extremely strong virtues and good qualities will arise.

Having thus taken adversities as the path, we will now continue with the next point.

Using Good Circumstances As The Path

In terms of your inner situation, you may have such good qualities as a virtuous mind, faith, compassion, devotion, diligence, altruism, and pure perception, as well as long life, health, and progress in your practice. In that case, it will not do to be carried away by them. When this is the case, recognize all that occurs, rest composed in your nature, and look. Then supplicate the guru and Three Jewels, and make a pure aspiration, thinking, “By the power of my having taken this virtuous mind as the path, may no non-Dharmic thought arise within me and all beings in our present state. May every single thought be in accordance with the Dharma. May we progress on the Dharma path, and may we finally attain the fruit of buddhahood.” If you do this, your virtue will be reinforced and turn into the path, attainment of enlightenment will then be easy, and other similar benefits will arise. On the other hand, you might indulge in your virtuousness and be bound by it. Generally in actual meditation there is no difference between good and bad thoughts. Whether tied up with a gold lace or a gut rope does not make any difference as far as the essence is concerned. If you are fettered, it makes no difference whether what binds you is a good or a bad thought. Therefore, without grasping at them as concrete, it is important to exert yourself as before in the profound key point of nongrasping which leads to self-liberation: recognizing, taking as the path, making aspirations, and so forth.

Using Faults As The Path

Sometimes, bad experiences that do not depend on situations also arise. For example, no matter what you do, you are unhappy and neither your experience nor your realization increase. You go through an emotional upheaval and there is no joy in your heart. Things do not happen as you wish or you get a bad reputation. If various adverse circumstances such as these occur, annihilate them through the Three Fierce Mantra-Lines of the Drukpa Dharma Lords. ⁴⁸ Pronounce them aloud, and completely cast away all attachments to the good and bad of this life. Do not engage in hope and fear. Without modifying them, loosen up right on these bad experiences, and simply rest without distraction. Supplicate fervently to the guru and the Three Jewels. Ask them to bless you so that based on this situation your karma and obscurations, together with that of all beings, may be purified. Make pure aspirations that through these adversities and your intention, all beings’ misery, wrongdoing, and obscurations, including your own, may be purified. If you proceed like this, you will finally realize that faults are rootless and will equalize them with great bliss as having the same taste. This special key point of finding confidence on the basis of situations is the source of unsurpassable progress in meditation. The same meaning is found in what Drikung Jigten Gonpo says:

Think that all happiness is the kindness of the guru.

If you acknowledge this, great bliss will increase.

When suffering occurs, think of it as past karma;

If bad karma is exhausted, there is no reason for suffering to arise.

Create the right auspicious links with all that is good;

It is sufficient that you yourself create the perfect situation.

Toward what is bad, apply reverse meditation ⁴⁹ through antidotes.

This is the instruction that shatters the structure of mundane falsehood.

Among Bodhisattva Thogme Zangpo’s many references to this point, we find:

When this illusory body of oneself and others

Becomes sick, be pleased with that sickness:

Bad karma amassed in the past becomes exhausted.

Your various spiritual actions

Are meant to cleanse the two obscurations.

If you are not sick, be pleased with that:

When body and mind are well, increase spiritual practice.

To appreciate the value of this human body

Is to apply thoughts, words, and actions to spiritual practice.

If you have no possessions, be pleased with that:

You will not be busy guarding them.

All anger caused by quarrels

Surely arises from the wealth you are attached to.

If you have possessions, be pleased with that:

You can use them to increase merit and virtue.

Every present or ultimate benefit and happiness

Is definitely the result of merit.

If death comes quickly, be pleased with that:

Having no interruption by adverse circumstances

And aided by good spiritual practice, when entering the womb

You will certainly be driven to the unerring path.

If you live long, be pleased with that:

While the moisture and warmth of the instructions haven’t yet faded,

By having more time to stabilize the comprehension of your experience,

Your progress will reach maturity.

In this way, to focus on using faults as the path as described above is considered to be extremely important. However, in these decadent times, to some people who appear to be Dharma practitioners meditation doesn’t come to mind. A few do meditate but they don’t integrate it with situations: if they feel like it they meditate, and if not they don’t bother; that is the way they go about it. Somehow no great benefit comes from that approach. It has been said that all the Dharma is an antidote to the afflictions, so you should be able to merge practice with situations. Lord Gyare said:

Situations distinguish Dharma practitioners—

Those who do not integrate with situations are hollow.

Lord Pema Karpo said:

Mostly branded as learned, righteous, and good,

Yet, when facing adversity and harm, their sharpness becomes fuzzy.

Therefore, it is important to practice unerringly all the time to master managing situations through meditation. Lord Gotsangpa said:

As to one’s cognizance, it practices on whatever harm there is. When sick, practice on that sickness. If hungry, practice on that hunger. When cold, practice on that coldness. If displeased, practice on that displeasure. By practicing in this way, all situations will arise as meditation. Why is this so? It is because the situations themselves are one’s own mind, and there is no dharmakaya apart from mind. By practicing in this manner, progress is inevitable. So there is no deliberate cultivation of the empty aspect through mind essence itself. ⁵⁰ In the continuity of nonmeditation it is indispensable to be undistracted.

As an aside, we find distinctive teachings of the great Pandita Shakya Shri regarding the mahayana mind training system on how to use happiness and sorrow as the path. Accordingly it is said:

When happy, dedicate your happiness to all beings:

May space be filled with welfare and happiness!

When miserable, take upon yourself everyone’s sufferings:

May my and others’ negativities and obscurations be purified!

This quotation explains the well-known practice of tonglen as a way of using happiness and sorrow as the path. If you put this extremely beneficial point into practice when you have such things as a perfect situation of peace, comfort, and happiness, when all you wish for is accomplished, or when you have an elevated feeling of experience and realization, then no matter how minor or intense a feeling of well-being you might have, you will not be carried away by the feeling of joy. Without craving or clinging, think that this happiness is due to the kindness of the guru and the Three Jewels. Visualize that you transform your physical and mental well-being and happiness into an immense cloudbank of offerings and, in front of the guru and the buddhas, distribute and offer it to that assembly, pleasing their minds. Imagine that the sky is filled with the welfare that pleases the experiences of all six kinds of beings and wish that they gain perfect happiness. Embraced by awareness and free of attachment and grasping, recognize the essence directly on that happiness and keep it present.

In the case of miserable and unwanted situations, of attacks by enemies or harmful spirits, bodily sickness or mental suffering, no matter what happens don’t be carried away by hope and fear nor by suffering. These are the result of the bad karma of past lives ripening in your body. Knowing this to be the blessings of the guru and the Three Jewels, feel joyful. Think, “On the basis of this physical discomfort, may the karma, afflictions, sicknesses, and suffering of all beings be gathered into me. May I be able to take all these upon myself; and may the power of this action succeed in cleansing and purifying all the wrongdoings, obscurations, faults, moral downfalls, and propensities of all beings.” Relax loosely on the essence of the sufferer and simply rest without wandering. By doing so, without needing to reject the suffering, its essence will come to arise as great bliss.

To use pain and pleasure as the path by means of these instructions together with making prayers of aspiration is excellent; therefore you should definitely practice as described.

This completes a brief explanation of the training that precedes the main body of the practice of mahamudra.

7: The Yoga Of One-Pointedness

II. The main body of the practice

A. The yoga of one-pointedness: accomplishing the root of samadhi through shamatha

1. Pursuing the experience of shamatha

The Main Body Of The Practice

This includes explanation of the four yogas: (1) the yoga of one-pointedness [chapters 7 to 10], (2) the yoga of simplicity [chapters 11 to 13], (3) the yoga of one taste [chapter 14], and (4) the yoga of nonmeditation [chapter 15].

The Yoga Of One-Pointedness: Accomplishing The Root Of Samadhi Through Shamatha ⁵¹

This explanation has three parts: (1) pursuing the experience of shamatha, (2) eliminating its faults [chapter 8], and (3) the reasons discussed individually [chapters 9 to 10].

Pursuing The Experience Of Shamatha

This has two parts: (1) with support and (2) without support.

With Support

This can be (1) using something other than the breath as support or (2) using the breath as support.

Using Something Other Than The Breath As Support

This can be (1) impure support or (2) pure support.

Impure Support

Impure support refers to an object such as a pebble or a small piece of wood. As Jetsun Tilopa said:

Through the gaze and the various ways of fixating the mind,

Hold awareness until it remains still of its own accord.

Lord [Tsangpa] Gyare said:

A pebble or a tiny piece of wood as support...

What these and other quotations mean is that you must adopt the right physical posture as explained earlier. Without the proper posture, the mind does not reach composure. As Lord Dusum Khyenpa declared:

If you want to look at that mountain yonder, look from this mountain here. If you want stillness of mind, exert yourself in the yogic physical postures. ⁵²

Once you have adopted the posture, you must first supplicate your guru. As is said in all the general pith instructions, devotion is the head of meditation. Furthermore, Maitreya stated:

The ultimate meaning of what is self-occurring

Is realized only through faith.

Supplicate your guru in the following way: visualizing the guru above your head, feel that he or she is actually a buddha, and recite with fervor the manam prayer ⁵³ without paying lip service. Request the siddhis by saying, “Bless me so that I may attain the supreme siddhi of mahamudra.” Then, the guru dissolves into you. Feeling that the guru’s mind has merged inseparably with yours, look one-pointedly at the objective support of your attention. This support, a tiny object such as a pebble or a small piece of wood, should be placed before your eyes at a distance of about a yoke’s length. If you tighten the attention on the object too much, this will induce a proliferation of thoughts; therefore rest naturally.

This object of meditation is a support for the eye consciousness and the sensory perception not to be diverted elsewhere. So considering it this way, don’t be absentminded, remaining distracted while resting on this object. Also while resting don’t think about the object, examining its thickness, length, color, and so forth; don’t look at its distinct features, but regard it in a general way: look at it all at once, not gradually. Without shifting your gaze, apply it to that eye-and-pebble stake and foster it. The object is a support for restoring undistracted mindfulness, so direct your gaze, barely undistracted, to settle upon that object. Do not allow your awareness to pursue thoughts of the past nor anticipate thoughts of the future. Don’t examine thoughts and ideas occurring in the present moment. Do not be distracted by the sight of another form perceived by your eyes nor follow after a sound heard by your ears. Your awareness fostered by itself, let it rest in the space free of modifications, and relax in the state of letting be. Continuously sharpen your determination as well as the mindfulness that does not allow the mind to forget itself. Invigorate mindfulness by deciding, “I must rest within the experience of a meditation free of delusion and forgetfulness.” In other words, rest in the natural flow.

While resting as described, if there is just a brief stillness of mind, without projecting elsewhere, know the identity of that stillness and sustain it. Neither hope for a long stillness nor fear it being short. Whether it remains still for no more than a moment or stays for a slightly longer period, the mind itself remains the same. In brief, when still, relax on this stillness and sustain its identity without distraction. Otherwise, it may happen that the mind does not stay still and thinks of things you have done in the past or what you will do in the future, or goes after a form seen by the eyes or a sound heard by the ears. Any kind of thought that occurs while awareness is not still, whether good, bad, or neutral, whatever you may think or project, is ultimately indivisible from the nature of mind. So thought movement should not be regarded as bad; thinking, “If only the expression of awareness itself didn’t arise,” don’t try to stop it. No matter what thoughts arise—be they subtle, tangible, coarse, good, or bad; about what was done or what will be done—sharply identify them through the determination to be undistracted. Simply recognizing them, relax loosely right there.

For example, when a shepherd takes his sheep and goats to graze, he takes care and watches over them. Likewise, undistracted mindfulness is like the shepherd, and just as the shepherd watches over his sheep, goats, and the rest, the shepherd mindfulness keeps to whatever thoughts occur simply by not forgetting. Apart from this, it doesn’t engage in many contaminating corrections or manipulations. If you forget the determination and some distraction occurs, the moment you realize you have forgotten and mindfulness reasserts command, again establish a vivid undistracted mindfulness.

When the session has become too long you may be unable to keep the posture, your eyes go numb and you cannot discern the object, you fidget, your mind becomes oblivious, and so forth. If this happens, immediately stop and end the session. Take a rest and later resume the practice. Being clever at managing meditation and relaxation periods is the way to constantly maintain the practice without distraction.

This mental focus on an impure object like a pebble or a small piece of wood is an extremely profound technique. This is because although common people may be set to meditate from the start on visualization practices or to let the mind rest of its own accord, they will not know how to do so as they are neither accustomed nor predisposed to these practices. However, if such people are taught to remain undistracted while taking as a support something with which they are familiar and habituated, such as a pebble or a small piece of wood, it will happen.

The sutras tell of a case in which Lord Buddha taught the Dharma to a farmer. As the farmer did not understand, Buddha used the plough as an example and instructed the farmer to use it as a support for his meditation. By doing so the farmer realized what is as it is and attained the level of an arhat. ⁵⁴ In earlier times, there were teachers in India who taught the Dharma to the eighty-four mahasiddhas. Some told their teacher that since they were accustomed to playing the vina, they could not give it up and Dharma practice was not coming about. The teacher replied that there was no need to give it up, that playing the vina itself was Dharma, and based on this he gave them the pointing-out instruction. Some others who were habituated to lying also approached their teacher in a similar way and they were taught how to practice based on lying. Others who were accustomed to music, dance, or singing were also taught based on these arts, and after being given the pointing-out instruction they had realization. In short, both in India and Tibet we find exceedingly numerous examples such as these.

Pure Support Of Representations Of The Body, Speech, And Mind Of The Tathagata

Placing An Image Of The Body As A Support

This is how those who do not know how to meditate on the Tathagata’s body should be taught. Place a cast or painted image of the Tathagata’s body in front of you. To see the Tathagata’s body is a great merit. Think that you are taking refuge in the Tathagata’s body, and with this faith look at it one-pointedly without allowing your eyes or mind to wander elsewhere. Don’t judge the form in terms of good and bad, or examine its color and so forth. Entrust yourself to Buddha’s body, the support for your undistracted mindfulness, and sustain the natural flow with ease. When you have a thought, recognize it. When distracted, foster the continuity of the meditation through your determination. If, due to a lengthy session, your posture becomes uncomfortable, you can no longer see the form, your mind does not stay still, and so forth, then end the session, make supplications, and sustain the continuity of the meditation as it was before.

After growing accustomed to the Tathagata’s body and becoming familiar with it, stop placing a concrete statue or painting in front of your eyes. Visualize instead a jeweled throne adorned by a lotus, sun, and moon resting before you. On this most beautiful throne sits the Teacher Bhagawan, the Supreme Being of the Shakya clan [Buddha Shakyamuni]. His body is like the purest gold. He has one face and two hands, the right forming the earth-touching mudra and the left, the meditation mudra. He is adorned with the thirty-two major and the eighty minor marks of excellence, and wears the three Dharma robes, reddish like the clouds at sunset. His legs are crossed in the vajra posture and he sits amidst a circle of radiant light.

Imagine this to be Lord Buddha in person teaching the Dharma and granting blessings. Think that to have him in this way as the object of your meditation has unsurpassable merit and fortune, and focus your attention on that form of the Buddha, sustaining it without wandering. Once you have become accustomed to this visualized body of the Buddha, imagine it slightly bigger than before. Then, after growing accustomed to this size, increase it more and more until it becomes enormous, and focus your mind on it. Then reduce it until finally it becomes as small as a mustard seed, still focusing your attention on it. In this way, train your ability to see the Conqueror’s body in any size, as well as to focus your attention and concentrate.

What we have described is a technique to gradually guide ordinary people at the beginning. First, to train on familiar things they are accustomed with, then on an actual representation of the Conqueror’s body, and finally on the visualized form of the Conqueror. This has also been explained by Buddha himself. In the past, Buddha taught emptiness to an old householder who did not understand. So Buddha asked him what his mind was attracted to. The householder replied that his mind was attracted to Lord Buddha’s body. “That’s excellent! Then meditate on me and focus your attention on me,” instructed Buddha. The householder followed this accordingly and quickly realized the truth of Dharma. Furthermore, to look at the Tathagata’s form with faith is what is known as the “ocean’s expanse samadhi of recollecting the Buddha.” Its merit is immense and has the extremely great benefit of purifying all obscurations and perfecting all sublime qualities. There are many references to this in the sutras, such as this:

Extremely hard to obtain, the sight of the Tathagata exhausts all wrongdoing, expels all afflictions, and removes all temporary stains of belief in transitory collections.

Furthermore, when he was about to pass into parinirvana,⁵⁵ Lord Buddha himself took off his upper robe and showed his naked chest to all those around him, and told them, “Alas, sons of the Conqueror, sons of the noble family! It is extremely difficult to have the opportunity to see a Tathagata. Now that you have obtained what is incomparable, look! Look well!” If you think that because the Muni, the Buddha himself, is not here now, the merit is not as great as it was then, you are mistaken. Whatever the form of the Conqueror, if you look at it with faith and bow with veneration, that is sufficient and all good qualities will arise. This has been stated in many instances, such as this from a sutra:

Whoever imagines the Buddha,

The Muni will be there in front of them.

And:

Since the Buddha possesses the dharmakaya,

Ultimately the sangha too is Buddha.

Actually there is no difference. With faith, even though the actual body of the Conqueror is not here, if you think of anything in the world or its inhabitants in terms of pure perception, this positive deed of faith is not wasted. Buddha has repeatedly said that even through this, great merit is obtained. To mentally visualize the Conqueror’s body and focus your attention on it has exceedingly great merit. It is said in the King of Samadhi Sutra:

Because he has a golden body

The Lord of the World is the most beautiful.

The mind that is set on such an object,

That awakening mind is called “resting composed.”

Not only during formal meditation but also at all times, whether moving, sitting, and so on, one should always be thinking of an image of Buddha or of Buddha himself. This too has great benefits. As said in the King of Samadhi Sutra:

Like the nocturnal sky is filled with stars,

While walking, moving about, lying down, or sitting,

The Teacher will always be present

Before whoever remembers the “moon” of the Muni.

So during both formal and postmeditation periods you should always keep the Buddha present in your mind.

If the faults of dullness or agitation occur, here are the ways to correct them. First, when drowsiness, fogginess, or dullness occur and the mind is murky, unclear, and numb, lift your eyes upward. Focus your mind on Buddha’s crown protrusion, on the coiled hair between his eyebrows, or on his face. If you have agitation and many distracting thoughts so that your mind does not stay still, lower your eyes and focus your mind on Buddha’s navel, the soles of his feet, or the border between the lotus and the seat, whichever of these three is most convenient. Focusing your attention in this way will correct this fault.

When there is neither drowsiness nor rampant distraction, focus on the whole body, and if you cannot visualize it all, it suffices to focus on the glorious knot of eternity ⁵⁶ on his heart. If the mind does not rest in stillness there, then go through each of the marks of excellence from bottom to top and vice versa, enumerating them without distraction.

Furthermore, for vajrayana practitioners it is also correct to visualize other deities, such as the yidams Chakrasamvara, Kalachakra, Hevajra, Guhyasamaja, Hayagriva, Amitayus, Manjushri, Avalokiteshvara, or Vajrapani. In short, visualize in front of you whichever yidam or bodhisattva—peaceful, joyful, or wrathful—you prefer. Focus your mind with faith, train your ability to visualize the form in different sizes, deal with dullness and distraction in the appropriate way, etc. It is fine to apply any of these methods. Moreover, while meditating on your yidam as the highest deity, it is good to rest the mind without modifying it in any way; so you should know this key point. This is a very profound method because while you become accustomed to it you are including the techniques for increasing your skill in visualization and training in undistracted mind. First generate the complete form of the yidam in an instant; then, when dissolving it, do so completely like condensed breath disappearing from a mirror; at the end you must dedicate the merit for attainment of enlightenment. In this way, you are including both development and completion stages. ⁵⁷

Placing As Support A Seed Syllable Representing Speech

Generally, you should start by adopting the posture and supplicating the guru as before. As to the objective support for resting the mind, instead of the previous visualized body of the Buddha, in front of you imagine a white moon disc about the size of a pea. On it, within the five colors of the rainbow, is a letter HUM, as fine as if written with a hair. Focus your mind without distraction directly on the HUM. If a thought arises, recognize it through mindfulness and do not wander. When you do wander, again strengthen your determination and focus on the object. Extend the continuity in this way, but if it becomes too long and the visualization fades, stop the session. Later resume the practice in the same way.

HŪṂ

As to the cures for drowsiness and agitation, when drowsy and dull, visualize the moon disc blazing with light and the HUM in bright, glittering white, and focus your attention on them. When there is rampant distraction, imagine the HUM to be vivid and dark blue. Focusing in these ways will eliminate the faults. Further, if afflictions are strong, visualize the HUM as red, having a constant presence of the other four colors. ⁵⁸ The virtues of this practice have been indicated in many instances. It is said in a tantra:

Through the syllable OM, the essence of Buddha’s body,

Physical obscurations are purified.

Through the letter AH, the essence of Buddha’s speech,

Verbal obscurations are purified.

Through the letter HUM, the essence of Buddha’s mind,

Mental obscurations are purified.

Once you have become accustomed to this letter, visualize other letters and not one in particular, such as OM, AH, HRIH, DHIH, or any other seed syllable corresponding to your preferred yidam. Consider this seed syllable to be the essence of your yidam’s body, voice, and mind. To look at it with such faith and visualize the rosary of the mantra syllables circling around it is a perfectly acceptable approach. Further, to visualize yourself as the deity while focusing your attention on the seed syllable in the heart surrounded by the mantra is an excellent practice involving both development and completion stages.

Placing As Support A Bindu Representing Mind

As before, precede this meditation by adopting the posture and supplicating with devotion. This time, instead of the previous body image or letter, visualize a luminous and transparent bindu [sphere] made of light—not like a drawn image—about the size of a pea. Focus your attention upon it and practice as explained before. Once your mind stays steadily focused upon it, increase its size until it becomes about as big as an egg. Keep enlarging it more and more; then reduce it to about the size of the smallest chickpea or mustard seed, maintaining your attention on it and so forth. In this way train with various sizes. For drowsiness and dullness, imagine that the bindu’s light rays illuminate your body inside and out. For agitation, focus your attention on a black and radiant bindu. Thus these faults will be corrected.

The bindu used in this practice is a visualized one. Another bindu, known as a tilaka, is a concrete thing. Otherwise there are many other enumerations named “tilaka,” such as evident bindu, relative bindu, absolute bindu, and dharmakaya bindu. As is said in the Vajra Dakini:

The center of the heart is where the bindu abides.

The form of the bindu is indestructible

And endowed with dense wisdom light.

So train in Vajra Yogini

And practice the exhortation rite.

On the mandala of Vajra Nairatmya, ⁵⁹

On the nose-tip of the dakini

Visualize the form of a mustard seed

That includes all beings within it.

If your meditation is like this

You will perfectly accomplish the self-blessing.

And King Indrabodhi said:

Having unified all of samsara and nirvana without exception

In the sphere of the bindu,

Let it pervade the entire three-thousandfold universe,

And condense it down to about the size of a mustard seed.

In the middle of these two, large and minute,

Is the mandala of the three vajras

And the infinite vajra buddha fields.

From this expanding and condensing,

Obtain the vajra-like samadhi,

And attain the power of miracles.

Besides this you may use a mind emblem as a support. Visualize a moon disc directly in front of you at a distance of about a yoke’s length. On it is a yellow wheel, a blue vajra, an eight-faceted jewel, a red lotus, a double vajra, a sword, or any other emblem. Made of rainbow light, they are the size of a thumbnail or any other specific size. Focus your attention on whichever of these is appropriate. Similarly, it is also correct to visualize any suitable yidam’s hand implement and rest your attention on it.

In addition to acting as objective supports for our mind, using these pure supports of the Tathagata’s body, speech, and mind in this way has immense benefits, as has been explained in each case.

In brief, first in front of you visualize the essences of the Conqueror’s body, speech, and mind, so that your own body, voice, and mind turn away from their ordinary condition, faith becomes stable, obscurations are removed, and positive qualities increase. Then, practicing on both the front and self visualizations of the deity, the seed syllable, and the implements is in order to train your skill in the development stage as well as to purify clinging to your body, voice, and mind as ordinary and awaken to the deity’s body, speech, and mind. In short, since this is the actual meaning of the secret mantrayana, you should understand it accordingly, know its benefits, and put it into practice.

Again, it has been taught that by using impure supports and concentrating on them the mind will reach its natural composure. There are a great number of references, such as in the Secrecy Torch Tantra:

By using conceptual objects as supports

The state beyond concepts dawns fully.

Once you are familiar with the nonconceptual,

The essence free of concepts is attained.

Using The Breath As Support

This includes (1) the general explanation and (2) the explanation of the actual practices.

General Explanation

The ways to accomplish stillness of mind based on the breath have been taught in both sutra and tantra. In the meditation stages corresponding to the sutra section, it has been recommended that those who have a lot of discursive thoughts should meditate on the breath. Regarding this meditation technique, the Self-Commentary on the Abhidharmakosha says:

Counting, following, settling,

Realizing, transforming, and perfecting—

These are the six factors we accept.

First, for counting, focus your attention on counting the exhalations and inhalations precisely, without mistake, from one minute to one hour. Second, for following, after counting, as it is said, “Does this breath enter into the entire body or a part of the body?” Focus on the breath spreading throughout the whole body and returning. Third, for settling, settle the thought-free mind on the breath pervading the entire body. Fourth, for realizing, realize the essence of the breath as being nonobjectifiable. Fifth, for transforming, transform the conceptual mind focusing on the breath into another objective support for shamatha. Sixth, for perfecting, by completely purifying the conception of subject and object, meditate free of concepts.

In the mantrayana system a lot of techniques for concentrating on the breath have been taught. Generally, an inconceivable number of applications of the breath are indeed found in the pith instructions of the practice lineage. Particularly, in our case, mahamudra, there are about seven trainings on color, shape, counting, coming and going, letters, blockage technique, ⁶⁰ and vase breathing. However, since I fear this would be too much, I will not expound on them here.

Explanation Of The Actual Practices

This includes training on (1) counting, (2) coming and going, (3) the vajra recitation of the three syllables, and (4) the vase.

Training On Counting

As said in the Kshitigarbha Tenth Cycle Sutra:

In the same way as through the strength of mindfulness one correctly comes to know the inhalation and exhalation of the breath, so it is with the counting.

Also, in a praising manner:

Likewise by capturing through mindfulness the coming and going of the breath, one enters the concentrations. This is known as “the mind abiding in the excellent Dharma, the state as it is” and “training on the perfect concentration as it is.”

Also in the [Chakrasamvara] Samvarodaya:

Resting in meditative composure,

The yogi should count his inhalations

Up to one hundred thousand times, and so on.

Silently he should constantly repeat the count.

When, by repeating the breath count silently,

The practitioner has reached the given number,

His impaired lifespan recovers five years.

There is no doubt about this.

Accordingly, adopt the right posture with the seven points, and supplicate the guru one-pointedly. Do not engage your body, voice, and mind with doing this or that, but instead rest naturally. Do not place other actual or visualized supports as before, but instead use the breath passing through your nostrils. It should not be strong, noisy, or carelessly agitated. Gently breathing in and out, count the breaths, focusing your mind on the breath without distraction. Mindful while the breath is going out and mindful while it is coming in, focus your attention. If the mind does not stay and is dispersed, control it with resolve. When the inhalations and exhalations of the breath have become dissociated from the continuity of mindfulness and you are distracted, identify this state and strengthen your determination; then rest the awareness, directing it to the inhalations and exhalations of the breath without wandering for even an instant.

Start by focusing your attention on only three breaths at a time, then increase to five, seven, and so on as is convenient. From time to time take a short rest. Training in this way, eventually practice about one hundred breaths at a time without interruption, constantly fostering the continuity with mindfulness. If the period has become too long and you are forgetting a lot, again take a rest, after which you should resume sustaining mind and breath as before.

Many guidebooks give similar explanations. Yet some clarify this by stating that, at the beginning of harnessing and channeling the subtle energy, to focus the attention in conjunction with the breath entails inhaling the perceivable mobile breath, letting it remain inside a bit and then exhaling it, counting each complete cycle from one up to about nine hundred, while resting the mind one-pointedly on the nostrils without wandering elsewhere. This is known as the “vajra recitation by counting.”

Training On Coming And Going

Adopt the posture and so forth as before. Then, instead of counting or looking at the inhalations and exhalations, merge the breath with cognizance. Watch the breath itself while it comes from the navel to the tip of the nose and while it goes from the tip of the nose down to the navel. Without distraction, rest one-pointedly on the identity of both movements of the breath. If you wander and fail to identify them, again gather yourself and settle, then proceed as before.

As to the benefits of these practices, in the first place, by counting the breaths, their number is known. As said in the Kalachakra and other sources, for a young healthy person, breath circulates 21,600 times every twenty-four hours. Generally, there are many classifications of the wind-energy (rlung), such as karmic energy (las kyi rlung) and wisdom energy (ye shes kyi rlung). The hearing lineage teachings of merging and transferring (bsre ’pho), mantra recitation practices, and many other systems very often state that vayu (rlung) is the natural state of things (dngos po’i gnas lugs). There is, however, no immediate need for this to be discussed now.

Training In The Vajra Recitation Of The Three Syllables

After becoming proficient with the previous counting and watching the inhalations and exhalations themselves, proceed with this practice. First of all adopt the right posture and supplicate your guru. Then direct your awareness to the energy-mind ⁶¹ itself. When it is coming in, imagine that it changes instantly into a blue letter HUM. While it abides, imagine it transforms into a red letter AH and fully remains there. When the breath is going out, imagine it as a white letter OM and visualize it being expelled. In this way, having transformed inhaling, exhaling, and settling into these three letters, focus on diffusing, condensing, and abiding; direct your attention to these and recognize their identity. If, not recognizing their identity, it happens that you forget the above transformation, then determine to take control and resume the practice. This is how you should exert yourself.

Training By Using The Vase As Support

As said in the [Chakrasamvara] Samvarodaya:

By mentally uniting

The energy (vayu) moving above and below,

One becomes proficient in this yoga

Through which one attains the state of stability.

In the Kalachakra it is said:

Closing the mouth, through the life-force draw in all the outer energies through both nostrils. Join them with the downward-clearing energy similar to a spotless lightning, whereby in time, once you are familiar with the techniques, moon and sun will become equal within the center of fire. This will remove physical thirst and hunger for food and will also grant immortality.

As to this practice of the vase breath, first properly adopt the seven-point posture. Unless this posture is done correctly, problems will occur, so avoid even a single mistake, such as leaning right or left, stooping, bending backward, or failing to observe any other aspect of the posture. Supplicate your guru, after which he dissolves into you. Then carry out the preliminary expelling of the stale breath through the nine bellows breaths or else with strong, medium, and soft strength. Gently inhale the upper air through the nose. Slightly draw up the lower air. Merge the upper and lower airs below the navel and hold them there for as long as you can. When you cannot hold it any longer, softly press down the air you are holding and inhale a little more air once. Push the retained air sideways right and left. Then expel it by exhaling softly at the beginning, strongly in the middle, thinning out softly at the end. Inhaling from outside, binding inside, and expelling out should all be carried out as before: mindfully and without distraction. Especially while you are holding the breath, merge mind and energy into one, and extend the continuity of nondistraction. Carry out as many of these rounds of breathings as is comfortable.

If from the outset you retain the air for too long, you will feel discomfort, and stomach illness and other problems will arise. So after holding the breath for a rather short time, take a rest, and again skillfully resume the holding, as well as the other aspects of the practice. As you eventually become more accustomed to it, gradually extend the period. This practice has four key points, as stated by Lord Naropa:

Draw it in like a hook.

Fill up like a vase.

Press it down like an ocean.

Expel it like an arrow going upward.

Particularly, there is no point at all to carelessly holding the breath and getting mentally involved in confusing distractions. So you should inhale the breath, hold it, move it sideways, expel it, and so forth, simply while being undistracted in the state of knowing the nature. In fact, what is needed is to be conscious of the exact identity of both energy and mind.

If energy-mind becomes distracted, take command through mindfulness and again rest on its identity. Constantly fostering it in this way, this holding of the breath should be carried out in many short sessions instead of a single long session. When the mind loses clarity and becomes overly dull, practice in a high place with a clear and open view; reduce rich, nourishing food and do not eat in excess; throw water on your face; etc. For mental agitation, meditate in a place with a limited view; eat rich, nourishing food; hold the breath strongly; and so forth. If torpor and fogginess are so intense that they are difficult to overcome, raise your gaze upward and bring forth wakefulness. If there is no stillness, flickering thoughts arise, and consciousness becomes disturbed, it means that the potency of the physical constitution has become exhausted and the energy has moved out; so in this case, stop this practice of holding the breath and rest for one or two days. Wash your body and anoint it, take it easy, and then resume your practice. These steps will fix the problem.

Generally, this vase practice has either great benefits or great dangers. People with aged, worn-out bodies, suffering from a disease, or with great physical deficiencies cannot exert themselves for a long period. Even practitioners of this vase-holding technique who have no physical problems will suffer complications if they make mistakes in the posture, as has been explained before. If two-thirds of the upper air is not pressed down and it swirls up, the energy seeps into the flesh and skin, leading to lymph diseases, swelling, etc. If after drawing one-third of the lower energy one does not know how to carry out the practice, the energy wrongly moves downward, and it will result in dropsy of the skin vesicles, swelling, hemorrhoids, sphincter dysfunction, and other diseases. Therefore, it is important to properly engage the key points of the body posture and breathing without deeming that you’ve been overly careful; so don’t be lax or underestimate them, but be extremely cautious.

Let us consider the benefits of correctly practicing with the breath and holding it. The short-term benefit is that the body feels light and healthy. In the long run, this practice also purifies the channels (nadis) of this karmic body, and sicknesses stemming from the combination of the body constituents do not occur. Since the body has become flexible, one may spend a long time sitting in the right posture without experiencing pain or other discomforts. You acquire skill in speaking and eventually your voice will be totally purified. Regarding the mind, in the short run, experiences such as bliss, clarity, and nonthought arise. In the long run, since this practice purifies contamination in the bindu-mind, ⁶² one actualizes the great bliss of dharmakaya. There are a great number of benefits such as these.

These are techniques for pursuing mental stillness based on the above ways of applying the breath. If through the main point of bringing energy and mind together, the energy is stabilized, then the mind is stabilized, so by training with the breath you will stabilize the mind. As Jetsun Tilopa said:

If those of weak intelligence do not rest within the true state,

They will capture the key points of energy and be casual about awareness.

And as said in all pith instructions:

Energy is the horse of mind and mind is the horse of energy.

For example, when a rider wants to stop, he pulls on reins and applies pressure to the horse’s mouth and the horse will stop. Similarly, it is the nature of things that when energy is controlled, mind is also controlled. Furthermore, if from the start you do not remember to watch the mind, then this practice is useless. If your mind wanders, the breath lacks the required power and, as is said, you would be like a bellows. Therefore you should not be distracted. If you aren’t distracted then the breathing in turn brings about superior clarity, and if you already have experience and realization, these are further enhanced. Besides, one acquires the benefits of energy practice and many other important results and benefits occur.

Generally, Lord Takpo’s predecessors emphasized the teachings on tummo and energy, and eventually they realized ultimate wisdom. Lord Takpo, in accordance with Buddha’s prediction, put more emphasis on this ultimate meaning mahamudra. After him, all the Kagyupas mainly stressed mind teaching and then enhanced their practice through the qualities of tummo and energy. As Lord Gomtsul said:

The practice of inseparable mind and energy

Is the practice of the best meditators.

In this way, not only did they extol mind practice but they also practiced accordingly. Therefore no great objectives will likely come about through our many endeavors if they are not embraced by the root, the main point of mind practice. As Lord Sangye Dorje said:

Not sustained by inseparable energy and mind,

Energy practice by itself is like the blowing wind

And physical yogic postures like a dancer.

We should not proceed like this. First of all we should stabilize mind essence, following which it would be convenient to carry out energy practices in order to develop its potential. Finally, we must realize energy and mind as inseparable. As said:

The energy element—the radiance of the true nature—producing movement should be realized as rootless, and consummated indivisibly within awareness, the true nature itself. In practicing energy and mind inseparably, forget about the yogic disciplines resembling a blacksmith’s bellows.

Furthermore, the ground of all three channels, bindus, and energy is mind essence, and they should be realized as the dharmakaya wisdom of great bliss. Of all the classes of tummo, this realization should be understood to be the ultimate and supreme.

Explanation Of How To Rest Without Support

By means of the above divisions in regard to focusing the mind, you may have found some degree of stillness or of a core meaning. At that time, you should continue by training in the superior shamatha without attributes consisting of constantly fostering the nondistraction of the mind itself. As before, adopt the posture and practice guru yoga, make supplications, and take the four empowerments, after which the guru dissolves into you. Then, do not engage in fixations by focusing the mind on an outer object, the breath, or any other support. Without having any support whatsoever for the mind, and without stirring it up with thought processes, rest it directly in the continuity of its own nature. In other words, something so excellent called “mahamudra” is not to be accomplished from anywhere else than this intrinsic awareness itself. If without understanding the core meaning, you looked outwardly, wondering whether there is something to be seen that arises from somewhere other than your own mind, you would be, as the saying goes, “foregoing the door of what is and wandering instead in the alleys of what is not.” You would be walking toward the west while turning your back to the east, your actual destination—and even if you exerted yourself for an eon nothing would come of it. So we should not think that way, but rather understand that the myriad thoughts produced by our mind are themselves the body of meditation and the crucial point of practice. In fact, to rest this mind without modification and without distraction is what is meant by mahamudra meditation; there is no other meditation to be practiced.

With this understanding, rest loose, at ease in the continuity of mere nondistraction. Don’t bind yourself; instead throw away the burden. Be free from the many ideas about what you wish meditation to be, what meditation isn’t, and so on. Don’t bother your mind with activities that require effort, but rest in the natural flow of your unfabricated true nature. Other than simply not wandering from being aware of your basic nature, don’t be concerned with anything else; rest uninterruptedly in the continuity of letting be, free of grasping.

Otherwise, there are three techniques for resting: don’t engage in diversions with inner or outer objects and situations, but rest in natural freshness without wandering; don’t fetter yourself in any way by tightening the three doors too much, but rest loose in the natural effortless flow; and don’t hold mindful awareness and the essence of thoughts as being two unconnected, separate things as if you were applying an antidote, but rest in the natural lucidity of self-knowing awareness. These three are synonymous with nondistraction, nonmodification, and nonmeditation. The three gates to liberation taught in the common vehicles are also included here. That this essential mind does not follow after actions of the past, such as what was done or what happened, is what is called “the samadhi of the liberation gate of signlessness”; the absence of conceptual manipulation of the present mind, blocking or pursuing actions related to present experiences, is “the liberation gate of emptiness”; not anticipating future events, such as thinking this will happen or it will happen in this way, and not having expectations such as hope that the meditation will happen or fear that it will not, is what is called “the liberation gate of wishlessness.” In short, all these are subsumed within the nonmodification and nondistraction of one’s mind.

Furthermore, have the determination to be mindful, to simply not wander from your own nature. Do not allow your mind to remain oblivious in an ordinary state, lacking the determination to be cognizant of its own nature, nor to be distracted in the chain of confusion in which you fail to identify thoughts. Regarding the determination to be mindful, if it is too focused, mindfulness itself becomes a fetter, like the example of medicine becoming a poison. So in a natural relaxed flow that is not so taut, simply keep your nature’s true face present. In terms of not being bound by the faults of a too taut or too loose determination to be mindful, tightness and looseness should be balanced by simply not being distracted. As the Great Brahmin said:

The yoga where the mind is balanced between tight and loose is at ease.

And Lord Jowo:

Neither tight nor loose, rest naturally

In the simplicity of mind itself.

This style of practice is known as “fostering with clever mindfulness, without binding and distraction.” Aside from undistracted mindfulness, do not meditate conceptually even for an instant with such fixations as wishing for meditation, clarity, or stillness. Whether your mind’s basic essence is clear or not, at ease or restless, or however it may be, relax directly in its natural flow. If it stays still without projecting elsewhere, do not hope for that stillness to last long nor fear that it will be short. Even if it does not stay still for more than a little while, its essence is the flow of the basic nature. Don’t deliberately meditate on that flow; rather in a state of nondeliberate meditation relax on that stillness itself, sustaining the basic nature without distraction.

Your mind may not remain there due to the movement of thoughts about past or future actions, or going after a form seen by the eyes or a sound heard by the ears. When that happens, no matter what kind of thought arises, whether good, bad, or neutral, recognize the identity of the thinking or the movement through the determination to be mindful, to not be distracted. In that state of recognition, don’t deliberately make corrections; simply don’t engage in grasping, and relax loosely right in that state, sustaining it without forgetting. The saints of the past have said:

Sustain in undistracted nonmeditation.

And:

Nondistraction and nonmeditation...

And:

Where there is not even an atom of meditation to do,

Sustain without being distracted even for an instant.

This is called “the path in which the self-existing essence is sustained of its own accord.” ⁶³ Particularly, regardless of the number of thoughts that arise, do not deem many thoughts a fault or few a virtue. Ultimately, thoughts are inseparable from your basic nature and are never beyond the one ground. Just like the sun and its rays or the water and its waves, none of these thoughts exist as good or bad. Be convinced that whether the mind remains in bliss and clarity or moves as any kind of thought whatsoever, there is in fact not even an atom of difference between these two. Then you should identify whatever thought arises with the confidence springing from being mindful and aware. ⁶⁴ If they are not recognized, they arise as they please, as delusion. Other than simply not forgetting your recognized fresh original face, do not engage even for an instant in dualistic stopping and pursuing. No matter how the nature might appear, rest exactly like that. The Great Brahmin said:

Just as it naturally rests, that’s exactly how it is.

The unattainable fruit abides primordially within oneself.

And:

Do not pollute the naturally pure mind with the concentrations.

Rest at ease and don’t cause discomforts!

And Shawaripa said:

There is no need to modify the mind, which is pure by nature;

Without holding or releasing, leave it to itself.

Virupa said:

The ultimate natural state is dispassionate,

There is nothing to cleanse in the absolute.

Don’t reject, pursue, grasp, act, or block.

The sublime supreme conduct is to be at ease in your own true nature.

Maitripa said:

Don’t fabricate the true nature, rest in the natural state.

This is what is called “loosely sustaining the complete knowledge of the nature.”

Summing up, don’t search for so-called meditation anywhere else; instead, look at your mind. That the mind is simply undeluded is sufficient. Apart from this, do not apply the many patches of making a lot of corrections and manipulating the meditation. Merely by being undeluded, the mind is open and free. If it’s still, simply don’t forget its essence and rest serene. Even when all kinds of thoughts arise, without losing the sharpness of your mindfulness yet always keeping it present, identify everything that arises and loosely relax within that recognition. If again you forget the determination to be mindful and become distracted, once more identify that distraction through mindfulness and stabilize a vivid undistracted mindfulness. Never lose the sharpness of your mindfulness. If you often forget and regularly wander in confusion, this is a sign that your exertion in being mindful is feeble. So if you are always losing sight of being careful, mindful, attentive, and apprehensive of forgetting, over and over again foster the mindfulness that prevents forgetfulness from proliferating.

Generally, it is said “rest without modifying, sustain without wandering.” This is the crucial, quintessential point. What is a modified mind? The mind is modified when we have many thoughts of the three times, such as “I have done that before; I am doing this now; I now think that it is like this.” Also, in terms of the meditation, to think along the lines of “I must tighten up; I must loosen up.” Or else, in terms of blocking and pursuing, to think, “Will I have some stillness? If only there wasn’t any thought movement.” Also to have thoughts of hope and fear, such as hoping for meditation to happen or fearing it will not. When you think like that, you are modifying or fabricating the mind. Nonmodification is to rest comfortably and at ease in the true nature of your mind without thinking in any of the above ways at all, remaining in the continuity of the unfabricated natural flow, free of a lot of stirring thoughts.

What is distraction? The mind may be resting unmodified in the natural flow as described, yet you don’t keep to its true identity without wandering. Although the mind is still, you are not aware of its condition, whether it’s this or that. When it moves and thoughts proliferate, you also lack recognition of the identity of the movement and what you are thinking; in short you have no idea what is happening. You don’t know how it is still or in which way it moves, and so the confusion of ignorance proliferates. This then is what is called “distraction.” “Nondistraction” is when, as previously described, the mind is resting naturally and without modification in its basic nature, and it simply does not forget itself, keeping to a mindfulness that just does not wander. Then, “to sustain” means that no matter in what state the mind is, whether still or moving, you keep recognizing the identity of all these mental occurrences through the determination of mindfulness. If you wander, forget, and fall into delusion, rely on mindfulness again and again. This is how it should be understood.

Let us see the meaning of the triad stillness, movement, and awareness (gnas ’gyu rig gsum). It is necessary to recognize your mind when it stays or leaves. These two, staying and leaving, are respectively called “stillness” and “movement.” The mind that stays without leaving is stillness; while the mind that leaves without staying is movement. That which sustains the recognition of these two, stillness and movement, is awareness. This is how you should understand the way of designating and determining this triad known as stillness, movement, and awareness.

The stages of meditation with support like the pebble and so forth are skillful means to gradually lead ordinary people. Since in the main body of the practice this triad itself is what sustains your mind—from unsupported meditation until its true nature is revealed—it is an excellent practice, so you should arouse strong diligence without slipping into laziness and sloth.

8: Eliminating The Faults Of Shamatha

2. Eliminating the faults of shamatha and its accomplishments

a. The cause of dullness and agitation, the faults related to resting in composure

b. Identifying the faults

c. The way to eliminate them

i. General explanation

ii. Explanation of the specific training

Eliminating The Faults Of Shamatha And Its Accomplishments

This is presented in three parts: (1) the cause of dullness and agitation, the faults related to resting in composure; (2) recognizing the faults; and (3) the way to eliminate them.

The Cause Of Dullness And Agitation

The obscurations of samadhi mostly fall into the classification of dullness and distraction. It has been taught that what causes them to occur is impure physical, verbal, or mental conduct. As is said in The Main Body of the Bhumis:

Which are the characteristics of dullness? These are not guarding the senses, not being moderate with food, and not diligently avoiding sleep during the first and third parts of the night. Also to remain inattentive, indulge in delusion, sleep excessively, and not to know the technique. To vitiate with laziness your determination, perseverance, way of thinking, or investigation. To be habituated to shamatha, for if shamatha is not totally refined, it becomes a partial mental engagement in which the mind is as if in darkness and does not like to focus on the object of meditation.

And:

What are the characteristics of agitation? As before, the four factors of not guarding the senses and the rest. To indulge in desire, to be totally restless, not to have a disenchanted frame of mind, or not to know the technique. As before, to have a determination influenced by excessive grasping, etc., and not to be accustomed to perseverance. Since obsessive fixation has not been eliminated, meditation falls under its influence. Also there are thoughts about one’s relatives and so forth. Whatever has to do with mental agitation causes the mind to be completely distracted.

In the above quotation, “characteristics of dullness and agitation” stands for “causes of dullness and agitation”; “vitiated with laziness” applies also to “perseverance,” “intention,” and “investigation”; “habituation to shamatha” means being accustomed to the meditative experiences of shamatha only; “obsessive fixation” means intense, excessive grasping to pleasurable objects, which vitiates the determination, perseverance, and the other two.

Furthermore, dullness and torpor also occur if one is tired due to heavy work or moving around vigorously, eats or drinks a lot, sits too long in the sun, is too fond of fire, sleeps during the day, and so forth. Therefore, these should be given up from the beginning. If one engages in a lot of conversations, visits other places, watches spectacles, etc., mental agitation is bound to occur. So first of all we should persevere in the ways of giving up these causes of dullness and agitation. Moreover, as regards this initial practice of resting in composure, we should reduce daily activities such as walking, sitting, and talking, and always persevere in the formal practice itself.

Identifying The Faults

Regarding dullness: as stated in the intermediate Stages of Meditation:

When the mind fails to see the object clearly, as if you were blind, your eyes entered darkness, or were closed, you should know that at that point you have begun to sink into torpor. That is to say, once body and mind become sluggish the clarity of the object of meditation slackens.

As said in the Self-Commentary on the Abhidharmakosha:

The body and the mind feel very heavy; the body and the mind are very unworkable.

Once you feel foggy and dense, both body and mind feel heavy and you cannot make use of them.

Regarding agitation: as described in the Compendium:

The mind that becomes involved with what is typified as attractive and categorized as an aspect of desire is not totally peaceful. This creates interruptions to shamatha.

That is to say, having perceived an attractive object, pleasing to the mind, the craving thereby formed projects it outside and interrupts mental stillness.

The Way To Eliminate Them

The way to eliminate them has two parts: (1) a general explanation and (2) an explanation of the specific training.

General Explanation

When gross torpor arises, in order to stop it according to the explanations this is what you should do. Bring to mind the attributes of luminosity and the qualities of the Buddha, examine through discerning knowledge, expand the object of meditation, be joyful and uplift your mind, and so forth. As stated in the first Stages of Meditation:

It may happen at some time that pressed down by dullness and drowsiness one fails to hold the object of meditation clearly and the mind sinks into torpor. At that time, bring to mind the notion of luminosity or the sublime qualities of the Buddha, the monarch of supreme joy, and other realized beings. This will remove torpor, and you should hold tightly to the meditation object itself.

In the Concise Prajñaparamita it is said:

If due to the strength of persevering in vipashyana

you become dispirited, uplift yourself.

In the Heart of Madhyamaka it is said:

By visualizing huge objects of meditation,

Make your mind expansive.

As to the attributes of luminosity, it is said in the Shravaka Levels:

Capture the attributes of luminosity from the light of a butter lamp, a bonfire, or the sun.

In other words, the light of these illuminates and brightens up everything; this is where you should focus your mind.

Regarding the daily activities in connection with this, uplift yourself by bringing to mind the attributes of luminosity and contemplating with a faithful attitude such objects of meditation as the six recollections. ⁶⁵ What brings about torpor is dullness and drowsiness, so think about its dire consequences and do away with them. As explained in the Shravaka Levels, do such things as take a walk, look in different directions, view the moon and the stars, and splash your face with water.

If coarse agitation arises this is how to stop it: reflecting on impermanence and the like, feel gloomy; thinking on the evils of distraction, abandon it; resting in shamatha, allow the mind to settle into the natural state; and so forth. As taught in the first Stages of Meditation:

At some point, it may happen that you remember such things as jokes or entertainments from the past, and every now and then you may notice that your mind is agitated. At that time, by reflecting on something such as impermanence that makes you feel gloomy, subdue your excitation. Thereafter, again diligently apply your mind to the object of meditation without engaging in mental formations.

In the Heart of Madhyamaka it is said:

By pondering the negative consequences of distraction and its characteristics,

Concentrate.

And in the Concise Prajñaparamita:

Whenever there is mental agitation,

Ward it off with shamatha.

Regarding the conduct connected to this, control your sense doors, behave like a sick person avoiding vigorous movements, do not think about things that induce agitation, do many prostrations, and so forth.

In sum, subtle dullness and agitation should be removed by means of well-known methods such as uplifting and tightening the mind in the first case, and bringing down and relaxing the mind in the second.

Explanation Of The Specific Training

The specific training is explained in two parts: (1) eliminating the faults of torpor and dullness, and (2) eliminating the fault of agitation.

Eliminating The Faults Of Torpor And Dullness

This has two parts: (1) identifying the faults of torpor and dullness, and (2) the techniques for eliminating them.

Identifying The Faults Of Torpor And Dullness

While we are settling the mind undistractedly without modifying, mindfulness is not wandering and the mind is clear; then we also identify all thoughts. When it doesn’t happen that way, the mind sinks. This is called “torpor”; the mind is unclear and you cease to apply undistracted mindfulness. Sinking more and more, the mind is somehow lost.

As to dullness, while resting in composure, clarity of mind and undistracted mindfulness are not happening, and one feels foggy and numb as if pressed down by sleep.

The Techniques For Eliminating Them

Techniques for eliminating the faults of torpor and dullness are described in three parts: (1) eliminating them through behavior, (2) eliminating them through meditation, and (3) eliminating them through visualization.

Eliminating Through Behavior

For both dullness and torpor, when meditating, don’t cover your head, practice inside, and so on. Go to a high place like the top of a mountain commanding a vast, open view, where the wind blows. While there, wear thin clothes and let your body feel cold. If you are meditating at night, sit outside focusing on the moon and the stars, and rest undistracted. As to food and drink, do not eat to a full stomach; instead eat little, just enough to take your hunger away. This, as well as splashing your head with water, will help.

Eliminating Through Meditation

Carry out guru yoga practices and supplicate your guru so that the mental faults of dullness and torpor are eliminated. After dissolving the guru into you, rest in the indivisibility of the guru’s mind and your own. Then, at the time of sustaining mind essence, adopt the right posture and expel the stale air, which means that the breath inside is expelled from your nose three times. Next, don’t lower your gaze to the ground, but instead look up to the empty space of the sky above. Once awareness opens up and its sharpness is recovered, rest undistracted right on its continuity without making alterations. If dullness and torpor arise as before, again raise your gaze upward, strengthen mindfulness to bring out the sharpness of your awareness, and in that tightness, do not be distracted. By proceeding again and again as described, these faults will be eliminated.

Eliminating Through Visualization

Visualize a white sphere having the nature of light between your eyebrows and focus your mind on it. Otherwise, focus your mind on a moon disc or on your guru sitting in the space in front of you. These will remove the faults.

Eliminating The Fault Of Agitation

This has two parts: (1) identifying it and (2) techniques for eliminating it.

Identifying Agitation

At the time of settling the mind without distraction, what is called agitation does not apply to merely having short stillness; it occurs when undistracted mindfulness does not happen and many thoughts arise frantically, and these are not recognized.

Techniques For Eliminating It

Techniques for eliminating agitation are explained in three parts: (1) eliminating agitation through behavior, (2) eliminating it through meditation, and (3) eliminating it through visualization.

Eliminating Agitation Through Behavior

Stay in an isolated place, not in a household or a place where there are diversions, people, and so forth. Wear warm clothes. In the case of agitation, it is helpful to eat and drink more, to a full stomach.

Eliminating Agitation Through Meditation

Practice guru yoga and supplicate for this fault of agitation to be corrected. Adopt the posture and lower the gaze to the ground. Rest the mind in the state of undistracted mindfulness. Don’t tighten mindfulness too much and don’t disturb your mind by thinking, “If only thoughts didn’t arise.” Relax mindfulness loosely right in the continuity of bare nondistraction, and check whether you are recognizing whatever thought arises. When this is not happening and you are taken over by agitation as before, revitalize mindfulness. Proceeding in this way, the fault will be removed.

If it is still not eliminated, sit in a place as described before and follow those instructions; and when the mind rests in its own nature, start by taking support on a mindfulness that is barely not distracted. When rampant thoughts arise, let them arise. Addressing the thought, think to yourself, “Don’t stay still forever, run as much as you can!” and rest there. Apart from the naturally flowing shepherd-like mindfulness, do not engage in any other type of vigilance. Continue to rest in this way, and at some point thoughts will diminish.

Eliminating Agitation Through Visualization

Visualize before you a black sphere on a seat and focus your mind on it. As said in the guidance manual Notes on Mahamudra:

When torpor occurs, raise your gaze upward and meditate in a place with a vast open view. For dullness, tighten through mindfulness as indicated before. If agitated, sit in an isolated place, lower the gaze, and emphasize relaxation.

When beginners start to meditate, their minds are not pliable and dullness, torpor, and agitation are the factors that create interruptions. The techniques for eliminating them are important and so you should persevere accordingly.

9: Refining Shamatha

3. The reasons and characteristics of shamatha explained individually

a. Reasons that shamatha should be accomplished

b. The superior, middling, and inferior stillness of shamatha

c. Classification of shamatha

i. General explanation of its divisions

ii. The methods of accomplishing them

A) The methods for accomplishing the nine types of mental stillness

B) The method for accomplishing the six strengths

C) The method for accomplishing the four types of attention or mental engagement

D) Supplementary explanations

d. How the experiences of shamatha arise

i. How the experiences of bliss, clarity, and nonthought arise

A) The actual experiences

B) Their importance

ii. How other types of experiences arise

e. Preventing the strayings of shamatha and its experiences

i. The strayings of shamatha

A) Attachment to shamatha is taught as the greatest straying

B) Straying into blank shamatha

C) Straying into the four concentrations

D) Straying into the four spheres of perception

E) Preventing these strayings

ii. The strayings of the experiences

A) The straying of bliss, clarity, and nonthought

B) Preventing these strayings

C) Preventing the straying of various kinds of experiences

D) Preventing the strayings of all these experiences

The Reasons And Characteristics Of Shamatha Discussed Individually

These are discussed in seven parts: (1) reasons that shamatha should be accomplished; (2) the superior, middling, and inferior stillness of shamatha; (3) classification of shamatha; (4) how the experiences of shamatha arise; (5) preventing the strayings of shamatha and its experiences; (6) how to sustain shamatha and its experiences [chapter 10]; and (7) the benefits and result of shamatha and its experiences [chapter 10].

Reasons That Shamatha Should Be Accomplished

In general, one definitely needs to accomplish shamatha, the root of all worldly spiritual paths as well as of the paths transcending worldly existence. As to the worldly paths, in the case of the realm of desire, in order to abandon the afflictions subsumed in that realm, one must cultivate the antidotes that counteract the afflictions and accomplish the vipashyana that has the feature of regarding the desire realm as coarse and the form realm as peace; for this vipashyana one needs shamatha as a support. Similarly, in order to accomplish the eight preparatory and eight principal concentrations subsumed in the levels of the form and formless realms, the vipashyana that has the feature of regarding the level below one’s own as coarse and the one higher as peace must be accomplished, and for this shamatha is also needed as its support.

Regarding the transcendent paths, in the case of the hinayana, focusing on the four noble truths, shamatha is also needed as a support for cultivating the vipashyana of the cessation of the identity—or ego—of the individual. In the mahayana, focusing on the meaning of the twofold lack of identity, shamatha is needed for cultivating the vipashyana of nondual wisdom. Moreover, shamatha is also needed as a support for the accomplishment of such qualities as the four legs of miraculous action, the concentrations, the four formless states of serenity, the eight liberations, supernormal cognitions, and overpowering the elements. As stated in the first Stages of Meditation:

If one possesses the eight counteracting mental formations, ⁶⁶ samadhi will be supremely accomplished. This brings about the qualities of miraculous display, and so forth. Therefore, as stated in a sutra: “If one possesses the eight counteracting mental formations, one practices the four legs of miraculous action.” Following one-pointedness, the mind acquires pliability and accomplishes special qualities such as concentration on an object as well as those qualities known as the formless states of serenity, the complete liberations, and so forth.

Furthermore, there are many more purposes of shamatha such as rendering evident and subduing the concepts of the afflictions, and being released from the fetter of concretized attributes. However, in our case, the main reason for accomplishing shamatha is because it is needed for achieving vipashyana. In this respect, of the two kinds of vipashyana—namely the worldly vipashyana having the features of peace and coarseness that makes one tread up to the crest of the realms of existence, and the vipashyana that completely eradicates the seed of worldly existence, having the feature of egolessness—we are concerned with accomplishing shamatha in order to develop the latter. The reason for accomplishing shamatha is that vipashyana devoid of shamatha is like a waterfall or a lamp in the wind: since that shamatha is extremely unsteady the mind does not rest in composure, so it is unclear and does not know the perfect state as it is. As said in the first Stages of Meditation:

Since the mind moves like water, without the foundation of shamatha it does not stay still. A mind that is not resting in composure cannot know the perfect state as it is.

Also in the intermediate Stages of Meditation:

Vipashyana by itself, devoid of shamatha, is unstable like a lamp in the wind because the yogi’s mind wanders after objects. On account of this the light of wisdom does not shine brilliantly.

You may think, “Well then, in our case, what degree of shamatha are we to accomplish?” If we accomplished just the shamatha included in the preparatory stages of the first concentration previously mentioned, it would be celebrated as excellent. If, however, that were not the case, then to merely have one-pointedness of the mind of the desire realm would obviously be fine. As the teacher Vira [Ashvagosha] said:

Those blinded by delusion

Who have not turned to your Dharma,

Worthy of praise and praised it is,

May have reached the pinnacle of existence,

But suffering will again arise and they will be reborn.

Although followers of your teaching

May not have attained the main body of concentration,

They cast away like a blade of grass

All states of existence—Mara’s blindfold.

Further, just to comfortably maintain the practice, with little effort, is also acknowledged as shamatha, and to be guided toward vipashyana at that point is also considered to be acceptable.

The Superior, Middling, And Inferior Stillness Of Shamatha

It happens to us that when starting by properly adopting the key points of the posture and mind, if we then maintain the practice diligently, then from the very beginning some will have a great stillness of mind. This is called “noticing the initial stillness.” Others have inferior, middling, or superior stillness, occurring like stepping-stones in the arising of the yoga of one-pointedness. As to the first step, by strengthening mindfulness and sustaining the mind’s identity, it happens to some that their minds seem to be still, and no big thoughts seem to be occurring, but they still have not recognized them; the pure essence of awareness and the dross have not been separated. Then once separation occurs, it seems as though there were more thoughts than before; thoughts arise frantically, one on top of another, so that there appears to be an uninterrupted proliferation. You somehow think that thoughts have increased, but that is not so: you have as many thoughts as before but at that time they were not recognized. Now, because awareness is a bit more lucid, you are aware of all the thoughts; therefore there is no problem. This is the first stillness called “like a waterfall.” Neither following after these thoughts nor stopping them, it is sufficient to loosen up directly on whatever arises and foster the meditation distantly by simply not allowing mindfulness to wander.

By proceeding in this way, at some point the previous large number of thoughts vanishes and the flow of resting in the identity of nonthought becomes extended. From time to time, one or two thoughts arise, but they are recognized and in that state of recognition they fade away into the basic nature. Those thoughts are harmless, and to sustain the meditation while recognizing them is the “meeting chest to chest.” This is the middling stillness called “like the gentle flow of a major river.” Here there may be two potential errors: when the mind is exceedingly distracted or exceedingly dull it may seem to some people that thoughts are not occurring, but it is not so; in this case what is needed is to keep present the brilliant lucidity of the nature of mind. For instance, from a distance, we cannot clearly see the flow of a river, yet it does flow. If clarity were intensified, it would be like seeing the gentle flow from right next to the gently flowing river.

In this way, as you become competent with the middling stillness, finally the stream of all subtle and coarse thoughts is stopped, you rest peacefully in nonthought, and a brilliant stillness in the state of clarity takes place. This is the last stillness called “like the calm ocean.” Here there is also a potential misunderstanding: due to intense dullness and torpor of the mind, blank shamatha may be misunderstood for stillness. What is needed in this case is a lucid, clear awareness; although the ocean is immobile, it should not be like an ocean in darkness but like the clear, limpid ocean in the daytime.

These three degrees of stillness—inferior, middling, and superior—arise in that order. In other words, the first stillness, where all kinds of thoughts spring forth, is like a waterfall; the second stillness, in which most thoughts are calmed and stillness prevails, is like a gently flowing major river; and the final stillness is like the immobile ocean: the mind, utterly unmoved by any kind of thought, rests in the continuity of the great experience of stillness. Although these may arise in that sequence, it has been explained that to some they may also arise randomly. The manner in which these three stages arise has been described by Tilopa:

At first, it is like a waterfall gushing down a deep gorge.

Later, it moves gently like the river Ganges.

Finally, it resembles a river merging with the ocean.

In the Torch of Experiences:

First, it is like a turbulent river;

Thoughts abound and stillness is brief.

Then, it resembles a gently flowing river:

Stillness and thoughts alternate;

Half of the session one remains still.

In the Detailed Guidance:

To rest in the continuity of the sphere of nonthought

Is like the condition of an unshakable limpid great ocean,

Luminous like an immobile sesame oil lamp.

Particularly clear is the description by Zhang Rinpoche:

When the first stillness occurs,

It is like water falling down the side of a cliff;

Thoughts spring up without break.

One thinks, “Isn’t this meditation defective?”

That all arising thoughts are noticed

Means that cognizance stays still for a little while.

Where there is no stillness,

Thoughts slip away as they please;

They are always moving, but they are not recognized.

Later, it resembles a gently flowing river;

Cognizance flows gently and thoughts are scarce.

Then, like the bottom of the ocean,

Cognizance is still and abides stably.

We ought to distinguish which of the above types of stillness are valid and which are not.

Classification Of Shamatha

This has two parts: (1) a general explanation of its divisions and (2) the methods of accomplishing them.

General Explanation Of Its Divisions

Classified according to their nature, there are two kinds of shamatha: worldly and transcending worldly existence. According to their function, there are three types of shamatha, such as the shamatha for being at ease in this life. However, the most well-known type is the ninefold division of mind in terms of the method. In the [Mahayana] Sutralamkara we find:

Focus the mind on the object

And never wander from it.

There are many commentaries regarding this and other citations, such as the Four Verses by Vasubandhu, where he taught the method for abiding through the nine steps for stilling the mind as being:

Settling the mind, continuous settling, definite settling, thorough settling, taming, pacifying, thoroughly pacifying, one flow, and settling in composure.

In the Compendium:

What is shamatha? It is this: to settle the mind within, continuous settling, resettling, thorough settling, taming, pacifying, thoroughly pacifying, one-pointedness, and settling in composure. These are the nine mental states.

The Methods For Accomplishing Them

This includes explanation of (1) the methods for accomplishing the nine types of mental stillness, (2) the method for accomplishing the six strengths, (3) the method for accomplishing the four types of attention, and (4) supplementary explanations.

The Methods For Accomplishing The Nine Types Of Mental Stillness

First of all, by concentrating the dispersed mind and focusing it on the object of meditation, settling the mind is achieved. Likewise, by resting without wandering elsewhere and extending the flow of this stillness, continuous settling is accomplished. Even if the mind wanders elsewhere, by again applying it to the object itself, resettling is accomplished. By repeatedly concentrating the mind and refining it, thorough settling is achieved. Seeing the virtues of samadhi, to persistently apply oneself to it brings about taming. Seeing the faults of distraction, to subdue it achieves pacifying. If the faults of attachment to samadhi and other such conceptions occur, to also subdue these achieves completely pacifying. With the mental intention toward samadhi and familiarization, one-pointedness is achieved. Once one is used to it, to enter into samadhi spontaneously and effortlessly is to accomplish mind settling in composure. This is the meaning of the quotation from the Sutralamkara beginning with:

Focus the mind on the object

And never wander from it.

The Method For Accomplishing The Six Strengths

To hear the instructions on samadhi is the first one, the strength of learning. To put these into practice is the second, the strength of reflection. Undistracted mindfulness is the third, the strength of mindfulness. To recognize dullness and agitation is the fourth, the strength of knowing. To make efforts for samadhi is the fifth, the strength of perseverance. To become extremely accustomed is the sixth, the strength of familiarization. That is how these strengths are achieved.

The Method For Accomplishing The Four Types Of Attention Or Mental Engagement

At the beginning, since the mind must be focused into one-pointedness through great diligence in samadhi, that is forcible engagement. Then, when there are interruptions due to dullness and agitation, that is interrupted engagement. When these are unable to create interruptions, that is uninterrupted engagement. Finally, when one enters samadhi naturally and effortlessly, this is the spontaneous engagement. That is how they are accomplished.

Supplementary Explanations

This mahamudra of ours is said to be the innermost essence of both sutra and tantra as well as the consummation of the sutra and tantra paths. Now, in what way does it include the complete sutra path? To say that the sutra path is completely included in it would be a broad statement, as it is difficult to find explanations on the correspondences between each of the systems of meditation on mind discussed in the sutras and the way the mahamudra path includes them. Therefore, the above explanation has been merely an illustration of the main practice of samadhi according to the sutra path, consisting of the nine types of mental stillness, the six strengths, the four attentions, etc., and the way these are included in sustaining the practice of the path of undistracted mindfulness. Likewise, the classifications of the other types of shamatha have also been discussed as a mere illustration.

When you have become extremely familiar with such mental stillness, if at the beginning you rest in composure once through the mindfulness that intends to practice samadhi, you will not need to continuously hold onto a rigid mindful knowing, and you will leisurely go into samadhi. This meditative composure—including the experiences of bliss, clarity, and nonthought—will merge as one with postmeditation. Here some meditators presume they have a good spiritual practice; however, we consider these to be just temporary experiences corresponding to mental stillness—they are not the spiritual practice taught in this exposition of mahamudra. Besides, the saints of the past have stated that stillness of mind is merely the foundation or the legs of meditation. In our case we are not interested in just shamatha alone; once we accomplish the practice of combined shamatha and vipashyana, that is what we emphasize. However, the difference does not reside only in the samadhi being sustained; accustomed to the meditation object through mindful knowing and effort, by having sustained it one finally engages with the meditation object effortlessly. This meditative composure occurs similarly in every case. So at this time, if those people who belong to the gradual type establish the foundations of shamatha, then insight will happen correctly. As said in The Way of the Bodhisattva:

With the vipashyana possessing excellent shamatha...

Also in the sayings of the practice lineage:

If calmness does not abide, seeing is not superior.

And:

If vipashyana is premature, shamatha will not happen.

How The Experiences Of Shamatha Arise

This has two parts: (1) how the experiences of bliss, clarity, and nonthought arise; and (2) how other types of experiences arise.

How The Experiences Of Bliss, Clarity, And Nonthought Arise

This is explained in two parts: (1) the actual experiences and (2) their importance.

The Actual Experiences

Before the occurrence of the actual experiences of bliss, clarity, and nonthought, there are experiences that only last briefly, such as the body feels blissful or you don’t feel you have a body; you don’t feel the breath coming and going; and there is no thought movement in the mind, not even in thinking. Also during postmeditation, unless you check properly, it seems you cannot make fine distinction between objects; even though you are not specifically meditating, you serenely enter meditation; and so forth.

Now follows the actual experiences of bliss, clarity, and nonthought. As to bliss, the following are some of the experiences that might occur: the body is saturated with bliss; touch is very pleasant; not feeling whether you have a body or not, you are comfortable; delighted, you want to laugh, you feel carefree and in a happy mood; and barely recognizing whether it is day or night, both body and mind are saturated with bliss.

Regarding clarity, experiences such as the following may occur: your mind is transparent like glass and you have all sorts of visionary experiences; in the night you feel you can see things far and near; you find that visions happening in meditation can actually be touched and seen; you have brilliant visionary experiences similar to light; or you feel you have the clairvoyance of knowing the minds of others.

The experiences of nonthought are of this sort: you don’t feel the existence of apparent objects and forget what you have to do; you start to apprehend all animate and inanimate things as empty; all objects of perception, such as forms and sounds, appear as dull and insubstantial; it seems as if you did not exist; all things arise as empty appearances; and since even subtle thoughts have vanished, you feel transparent and empty like the spotless sky.

Their Importance

When these experiences of bliss, clarity, and nonthought are maintained with neither attachment nor clinging, and if the experience of vipashyana dawns together with them, then this constitutes the cause for the emergence of a superior yoga. If the experience, however strong, occurs without attachment, the longer stillness continues the better, for when realization dawns, what is needed is great stability and to have subdued thoughts and afflictions. With this criterion, the saints of the past sustained stillness for long periods. As said in the Sutra Requested by Sagaramati:

Resting in composure, the bodhisattvas

Thoroughly see all phenomena through vipashyana.

Without composure, this does not happen.

What is vipashyana? It is prajña.

Through this prajña buddhahood is actualized.

In the root Kalachakra Tantra:

Through the isolation of body, voice, and mind,

The samadhi of nonthought is born.

By the birth of the samadhi of nonthought,

Prajña and wisdom (jñana) arise.

In the Secrecy Torch Tantra:

By cultivating shamatha, vipashyana is born.

Vipashyana is the cause for the dawn of wisdom.

Lord Milarepa says:

Bliss, clarity, and nonthought—

These three are the crest of meditation.

Also Yangonpa says:

Rest this naked nonconceptual lucid emptiness in its own place, and look at yourself. You will have the vision of the natural face of vipashyana.

Therefore, according to these quotations, you should understand that shamatha is the root of meditation.

How Other Types Of Experiences Arise

This can be discussed elaborately, in which case we would include how the four experiences—physical, mental, visionary, and dream—arise. Regarding these four, there would be an explanation of how their arising is the function of the specific experiences of channels, energies, bindus, and mind. If we dealt with these individually, we would discuss the specific experiences corresponding to the three channels and four chakras, the five main and five secondary energies, the vital essence bindu, the mind, and so forth. However, to discuss these one by one would be endless, so here we will only deal with them briefly. As is said in the Torch of Experiences:

These are the characteristics of the five energies:

Shifting like smoke,

Deceitful like a mirage,

Glowing red like fireflies,

Bright redness like a flickering butter lamp,

Luminous like the sky at sunrise.

In other words, when the five energies circulating in the right nostril from the right channel (known as rasana among the three main channels) are controlled, experiences such as the following occur in accordance with each energy.

When the earth element energy is controlled, experiences such as these occur:

Visionary: before the eyes something resembling clouds or billowing smoke rising up, fuzzy visions, grey haze, blue surges, smoke resembling that of incense, blue smoke clouds

Physical: the body feels heavy as if oppressed or released as if a binding cord had been cut

Mental: the mind experiences great stillness, or is dull and hazy

Dream: dreams of smoke, steam, being choked, swirling like fog, or lying down inside a pit in the earth

When the water energy is controlled, experiences such as these occur:

Visionary: like a mirage or like fuzzy visions, you see running water, rainfall, lakes and waves, waterfalls

Physical: the body feels yielding and flexible; there is a sudden gust of coolness

Dream: dreams of crossing a river, being carried away by a river

When the fire energy is controlled, experiences such as these occur:

Visionary: flickers like fireflies, sprays of sparks, things of red fire

Physical: you sweat, are hot, feel hungry and thirsty

Mental: in the state of stillness, cognizance becomes slightly agitated (when this occurs you should rest and meditate loosely)

Dream: dreams of mountains, houses, family, your own body, all blazing with fire

When the air energy is controlled, experiences such as these occur:

Visionary: visions of butter lamps, feeling like the wind moving ahead and to other directions

Physical: the body feels light and unstable

Mental: there is distraction and no aim

Dream: dreams of being carried away by the wind, flying in the sky, galloping on a horse, fledglings

By controlling the space energy, experiences such as these occur:

Visionary: visions similar to a cloudless sky, seeing many things of undefined sizes, and perceiving objects as empty

Physical: you don’t feel you have a body

Mental: this experience arises as empty clarity

Dream: dreams of climbing up a long staircase, visions of vast sky

When the five energies circulating in the left nostril from the left channel (lalana) are controlled, experiences such as the following occur.

By controlling the space energy, experiences such as these occur:

Visionary: you vanish like a blazing fire, dissipate like moist breath, flickering light on a mirror, the sky filled with gray haze, dazzling golden light

Mental: similar to the one before, with the difference that objects are felt to be more nonexistent; it seems as if one were suspended in midair

Physical and dream: similar to the ones before

By controlling the air energy, experiences such as these occur:

Visionary: the experience called “moon” in which the moon reflects on a wall, the moon appearing from behind clouds, first moons and full moons intertwined as a metal chain, rosaries of glass beads floating aloft, sparkling gray, stars, shooting stars

Physical: the body seems to be in the sky; you are able to ascend to the sky

Mental: the mind seems to merge with the sky

By controlling the fire energy, experiences such as these occur:

Visionary: the experience called “sun” in which the sun seems to arise on such places as a mountain or house; the sun is seen as a lunar eclipse; lights of blue, red, green, and other colors appear

Mental: there is mental agitation and consciousness becomes disturbed, you become short-tempered (if this happens, it is important to meditate at ease)

Physical: the body feels warm, it seems as if agitated smoke emerges from your mouth and nose; there are visions of fire blazing in the house, thirst is not quenched by drinking

By controlling the water energy, experiences such as these occur:

Visionary: the experience called “vajra” consisting of black spheres like eyes appearing in different sizes

Mental: sometimes good and other times bad experiences occur (if this happens, it is important to avoid engaging in likes and dislikes, and relax)

By controlling the earth energy, experiences such as these occur:

Visionary: the experience called “the highest aspect” consisting of white dashing flashes like lightning; a seeming shooting star; a pervading yellowish light

Mental: the clarity remains stably still, awake and without dispersion

Physical: There is no desire to move or fidget ⁶⁷

Furthermore, when the energies converge in the heart, the heart aches, beats irregularly, and one feels terrified. When they converge between the eyebrows, the mind concentrates. When they converge in the crown of the head, you feel itchy and wobbly. Moreover, once the knots of the channels in the body are released, you feel as if crumbling to pieces from top to bottom. The body fidgets unintentionally, takes very little food, throbs, trembles, and shakes gently; it is feverish, feels ill, becomes numb, or hurts; the face swells; there is sneezing; and other physical manifestations of all kinds occur. At this point, unless you have information about these, you are prone to regard them as sicknesses, so you should know. Likewise, when the ten energies are controlled at the same time, you see orange spheres and reddish-green spheres of unspecified sizes surrounded by circles of five-colored light. Some people see in the center of these spheres the unadorned nirmanakaya and the ornamented sambhogakaya; these visions may arise in any number. As is said in the Kalachakra:

When in space the utterly attached mind, the visualization, and the eyes thoroughly enter the vajra path,

From within emptiness, you see smoke, mirages, a resplendent immaculate heavenly light, butter lamps,

Glare, the moon, the sun, vajras, the highest aspect, and bindus.

In the center are the kayas of the buddhas: the manifold sambhogakaya totally free of location and aspects.

In the Torch of Experiences:

Further, once the air energy is controlled,

Due to propensities and the mind’s own unbiased projections,

All kinds of visionary experiences may arise:

The abodes of the three miserable realms and their sufferings,

The scenery of humans and the gods of the desire realm,

Lotus gardens and buddha fields.

In other words, you may perceive in your experience the various torments of hell taking the form of being burnt or boiled, or those of the pretas manifesting as being oppressed by hunger and thirst, or the sufferings corresponding to the animal world. You may encounter unusual human beings, men and women dressed and adorned in many different ways; armored asuras armed for battle; or many kinds of bliss experienced by the gods. You may also see places of different shapes, such as mountains, plains, fruit trees, and forests; households, temples, stupas, parasols, victory banners, many kinds of flowers, buddhas, bodhisattvas, yidams, dakinis, Dharma protectors, and other sublime beings; scary animals like black snakes, vicious gods, and demons; the terrifying karmic Lord of Death, and so forth. In brief, all possible things that can be known may arise as visionary, physical, mental, and dream experiences. Thus Shawaripa stated:

With the realization of the ten signs

Arises the vision of the great bindus.

In great manifold bindus

Sometimes black designs appear

In which one has many visions:

The six kinds of beings

Or the extremely subtle nirmanakaya and sambhogakaya—

All these being embodied luminosity.

In the Path and Result and other sources there are many quotations, such as this:

The experiences occurring in the samadhis all the way up to the crest of existence are beyond explanation.

Other experiences have been mentioned, such as hearing with the ears various sounds like cymbals, or other pleasant or unpleasant perceptions of all kinds such as smells in the nose, tastes in the tongue, or textures on the body. As stated in a sutra:

Since thoughts have not been vanquished, one sees forms, hears sounds, or experiences smells, tastes, and textures.

In the pith instructions we find:

It has been taught that as a result of the energies of the four elements merging into one, sensual pleasures of all kinds are experienced. However, for some, this is shamatha meditation, so if experiences occur, they are deluded perceptions.

And:

In general, apart from the ultimate, indeed everything else is delusion. Nevertheless, as stated in the above reference, these experiences should not be regarded as delusion as such because they are a stepping-stone to the ultimate. Anyway, sentient beings have afflicted perception, yogis have samadhi perception, and sugatas have pure perception.

So there are three types of perception, and in all tantras and pith instructions it has been taught that three types of perceptions arise in the three paths of confusion and liberation. These experiences are foretelling signs like, for example, smoke in fire or the droplets of water oozing out from wet wood before it starts to burn. If you meditate properly observing the posture and the other key points, it is certain that some pleasant experiences will arise. As Lopon Rinpoche stated:

Bliss, clarity, and nonthought indicate a pliable samadhi

Where the energies of the elements have been controlled within.

All the signs and qualities will gradually arise.

Also in the Torch of Experiences:

Due to the energies entering the dwelling of the six kinds of beings in the channels, ⁶⁸

The variety of beginningless habitual patterns,

And that the mind can arise as anything,

A diversity of experiences may arise:

Various types of sentient beings,

Gods and goddesses, and so forth,

Pleasure groves and buddha fields.

Within our mahamudra, this presentation on the experiences is only a broad description; there is no elaborate explanation of all of them one by one. We have briefly mentioned them here because in general, if one practices the three mahamudra key points of body, energy, and mind properly, any of these signs will arise accordingly. Some guidance instructions on experiences state that it is inappropriate for experiences to occur. If they do arise, we, practitioners of mahamudra, sustain the practice on the signs of experiences; and if they don’t, we believe it is sufficient to just sustain mind essence without expecting them. As said in the Essence Tantra:

There is no need for hidden signs

Like mirages and the rest.

Having actualized the great space,

What need is there for signs?

This is how their significance should be understood.

Preventing The Strayings Of Shamatha And Its Experiences

This is explained in two parts: (1) the strayings of shamatha and (2) the strayings of the experiences.

The Strayings Of Shamatha

This has five parts: (1) attachment to shamatha is taught as the greatest straying; (2) straying into blank shamatha; (3) straying into the four concentrations; (4) straying into the four spheres of perception; and (5) preventing these strayings.

Attachment To Shamatha Is Taught As The Greatest Straying

If you cling to shamatha together with bliss, clarity, and nonthought, you stray. No matter how long these may last, if the cognitive aspect of vipashyana is missing, it has no good qualities whatsoever. As said in the Sutra Radiating Light:

Although for many thousands of eons

One may have practiced

The children’s practice of concentration

It will not lead to liberation.

After taking birth, one develops

Attachment to concentration in every birth.

Were one to know the depth of birth itself

One’s seeing would become completely pure.

In general, there is no sublime quality in shamatha alone. It has been taught that if shamatha were maintained without attachment for a long time, all the way through its completion, the fruition of a shravaka or pratyekabuddha would be attained. Further, in the Sutra Giving Rise to the Perfect Dharma it is stated:

You may have observed moral discipline for a long time,

And cultivated concentration for several eons,

But unless you realize this final perfection,

In this teaching, those virtues are not considered intelligent.

Also in the Letter to the Arya:

Practicing the worldly samadhis

Does not destroy ego-clinging.

Later, the meditator’s afflictions will again increase,

As happened to Lhagcho when he practiced this samadhi.

This refers to the non-Buddhist Lhagcho, ⁶⁹ who remained in a single samadhi for twelve years. Mice made their nest in his matted hair. He became angry and wanted to cut his hair. Due to this he was later reborn as an animal. In the King of Samadhi Sutra:

Unlearned people practice samadhi,

But they do not destroy ego-fixation;

Therefore their afflictions later increase intensely.

By practicing this samadhi,

Lhagcho became distracted by it,

And the concept of “I” and its distractions arose.

Upon becoming completely ripened,

This caused unbearable suffering like the machine of blazing weapons.

Aryadeva states:

The constant forest fire of concentration

Does not burn the thicket of afflictions;

Since the root of belief in a self is not soundly eliminated,

The moment it is moistened by the rain, it comes back to life.

Padampa says:

Many cling to experiences devoid of realization.

Most meditators remain at this level.

There are many references of this sort, like the case of Takpo Rinpoche, who had no thought movement for about thirteen days. When he related this to Jetsun Milarepa, the latter replied, “That too is meditation, but since it is suppressive concentration, enlightenment is not attained. No butter results from churning sand.”

Straying Into Blank Shamatha

There are people who have little learning and have attended on a guru for a short time, who may have something analogous to meditation at the beginning. However, they do not know how to maintain it, and due to the lack of continuity or weakness of this state the conviction of vipashyana slips away and the mindful knowing of samadhi slackens. Some related experiences, not of the meditative sort, arise and the person regards them as meditation and becomes conceited. He then strays into some sort of blank meditation which, when maintained, eventually leads to an increase of dullness and torpor. First, the objects of sight, fine and gross, become blurred and somewhat hazy. Then they become increasingly blurred until finally the sight consciousness fades away and the vision of forms ceases. Similarly, audible sounds and the other objects of the senses eventually become blurred and hazy, and finally cease. At the end, after the six consciousnesses that engage with the six sense objects have ceased, the person becomes imperceptive and unconscious, as if fainting. For example, when ice forms on a lake, the transparency and clarity of the water, as well as any particular thing inside the water become blurred. This is similar to proudly regarding consciousness that has turned into nonthought as meditation—it is merely the straying into blank shamatha.

It may also happen that there is slightly more lucidity than that and one has mindfulness for just fleeting moments, and visual, auditory, and the other types of phenomena are not blocked. However, once these are indistinct and have become somewhat hazy, knowing becomes unclear, and a kind of dullness, daze, or numbness sets in. These are referred to as belonging to the category of the affliction of stupidity and its set of secondary afflictions. Furthermore, it may also be that one does not notice or perceive in any way whatsoever such things as whether phenomena of the six groups are distinct or not; without any mental activity at all, it is as if one were unconscious. This way of abiding is like the ones described before and it belongs to the blank type; therefore, it is not fit to be called meditation, as since these are intense forms of stupidity, they are explained as being a collection of causes for animal existence. Therefore, as said in the Jewel Garland:

The fools usually become animals.

Takpo Rinpoche says:

Without realization, blank mind is the demon of meditation.

While confidence has not risen from your depth,

Don’t proclaim, “This is a good experience.”

Also in various differentiation teachings of the Nyingma tradition, it is said:

Resting the mind in the concentration of blank emptiness is mental darkness;

Through this it is impossible to actualize the realization.

It is not a meditative experience in accordance with the scriptures.

One calls the experience of oblivion that arose “realization”

And performs unconventional wrong acts.

There are many foolish meditations

That are attached to counterfeit concentrations such as this.

To bring about nonconceptuality by rejecting thoughts

Is like wanting to make butter by churning water.

In addition, two states of mind slightly different from these may occur. There may be mental lucidity or vivid clarity, but if the sharp clarity of knowing and the desired mindfulness are missing, it neither swerves toward a one-pointed virtuous mind nor turns into nonvirtue; therefore this is labeled “oblivious mind.” Similarly, in the absence of clear mindful knowing, one may simply abide without blocking or pursuing different kinds of phenomena. However, this is oblivious mind because it is classified as belonging to the karmic formation of apathy. As to the karma of oblivion, although it is possible for it to later change into another karma because of conditions, it is said that it does not have a single definite fruition. Some say that it has the same meaning as the nontransferring karma, ⁷⁰ but that is not quite right because there are immense differences between these two. That being so, if things go well, these two states of mind may possibly advance toward being the cause of serenity of nonperception, which contains afflictions. Nevertheless, since these do not even evolve flawlessly toward the four concentrations or the samadhis of formlessness, in our case they are never suitable as objects of accomplishment. As stated in The Way of the Bodhisattva:

Lacking realization of emptiness,

A mind that is blocked will later rise again.

That is the serenity of nonperception.

It is said that this is the cause of rebirth in the form of those known as “unperceptive gods” in whom perception and its related functions have stopped.

Straying Into The Four Concentrations

When one has become extremely proficient in the samadhi of shamatha, body and mind have become pliable and the equanimous mind has conceptions and discernment; in it, without apprehensions, an expansive joy arises. Once familiar with this state, free of passionate craving, negative actions, and so forth, if you meditate with conceptual discernment and attachment, and feel joy and pleasure, this constitutes the so-called samadhi of the first concentration, which causes rebirth as a god of that level. Then, if you meditate having shed the desire for the conceptual discernment, etc., in the first concentration, the mind becomes completely limpid and experiences joy and pleasure. This is known as the samadhi of the second concentration and it causes rebirth in the corresponding level of gods. Next, if you meditate having abandoned the desire for the joy and bliss in the second concentration, this becomes an equanimous state free of bliss and conceptual discernment, endowed with mindful knowing, called the samadhi of the third concentration, and it causes rebirth as a god of that level. Then, by having meditated following the elimination of the desire for the bliss in the third concentration as well, there is neither suffering nor bliss, and all thoughts disappear. It is a state of unimpeded clarity resembling the sky, known as the samadhi of the fourth concentration, causing rebirth in that level of gods.

These are renowned as the best of all the worldly samadhis. Although they are a support for vipashyana, if one meditates with attachment, according to mahamudra, they will become a straying because they cause rebirth in the abodes of the concentration gods. As Lord Gyaltsen Palzang said:

In conceptual samadhi,

One engages with thoughts and attachment,

And meditates one-pointedly having a joyful and blissful mind.

This is straying into the first concentration.

To meditate one-pointedly having faith in samadhi

And a joyful and blissful mind

Is straying into the second concentration.

To meditate one-pointedly in samadhi,

Having equanimity free of conceptual discernment,

Mindfulness, knowing, and a blissful mind,

Is straying into the third concentration.

Equanimity totally purified,

Mindfulness totally purified,

Feeling that pleasure and pain are not two,

And having one-pointedness of mind is the fourth concentration.

There are many quotations in this respect.

Straying Into The Four Spheres Of Perception

Having rid oneself of the various visual perceptions occurring at the time of the fourth concentration, all phenomena are free of color, shape, periphery, center, and the rest, and thus they are said to be similar to space. Evaluating it through intelligence, it is held as the supreme meditation, and influenced by attachment and clinging, one strays into the perception sphere of infinite space. Then, having abandoned the notion that all phenomena are like space, one thinks that all phenomena are consciousness or mind, holds this meditation as supreme, and reifies it; this is the straying into the perception sphere of infinite consciousness. Next, after also giving up the notion that all phenomena are consciousness, one thinks that in emptiness nothing whatsoever exists and there is nothing at all, regards this as the supreme meditation, and becomes attached to it; this is straying into the perception sphere of nothing whatsoever. Finally, once even this notion that there is nothing whatsoever has been abandoned, one thinks that no matter what phenomenon is considered, it neither exists nor does not exist, regards this as the supreme meditation, and reifies it; this is the straying into the perception sphere of neither existent nor nonexistent. Rebirth in these spheres does not happen by meditating just for short periods at a time, but it takes place after having meditated for a lengthy period during one’s lifetime while fixating on them as truly existing. It is as Lord Gyaltsen Palzang said:

As to the straying of mahamudra:

Meditating with the thought,

“All phenomena are infinite like space,”

One strays into infinite space.

By thinking, “infinite consciousness,”

One strays into infinite consciousness.

Meditating by thinking, “all phenomena are nothing whatsoever,”

One strays into nothing whatsoever.

Meditating with the thought, “all phenomena are neither existent nor nonexistent,”

One strays into the perception sphere of neither existent nor nonexistent.

Preventing These Strayings

Preventing The Straying Of Bliss, Clarity, And Nonthought In Shamatha

On account of the occurrence of any of the experiences of bliss, clarity, and nonthought, afflictions and discursive thoughts are subdued for a while. However, it has been indicated that they are liable to revert, like heated iron that becomes cool again. If you form a conviction—which is rather a conceited attachment—that these experiences are the realized essence, and you reify and hold them as supreme, that would be the great straying of taking experiences as realization. People who have relied on a guru for a short period and those of low intellect who are stuck to the varnish of experiences may spend several years practicing but they will not recognize their mind, and even if they do so, they will lose that recognition. As Lord Takpo Rinpoche said:

The view devoid of realization

May be called “free of extremes,” but it is conceptual.

The meditator who has not resolved substantiality,

May have a good samadhi, but it is the cause of samsara.

Lord Drikungpa said:

Left uncorrected, ⁷¹ good meditative experiences

Are causes for rebirth in the higher godly states.

In brief, it has been taught that, no matter how good they may be, bliss, clarity, and nonthought that have not reached mind essence conclusively are unascertained appearances; the mind does not rest one-pointedly and the understanding of mind essence is merely conceptual. In short, however good a samadhi lacking the conviction of vipashyana may be, it is not what needs to be achieved in meditation. As Lord Yangonpa stated:

In the spotless mirror of shamatha meditation

Are the beautiful reflections of the various foretelling experiences.

Conceited and attached, one is as if watching the movements of an attractive girl.

In this borderline where the true face of insight has not been seen

Lies a straying for the meditator.

As taught, “Pull out bare lucid emptiness from the force of dualistic clinging!”

Lord Pema Karpo:

The spectacle of the various occurring experiences

Increases if one looks at them outwardly.

This is of no use for seeing the natural state.

Rest in the continuity of unfabricated mind as it is.

Therefore, do not be attracted, attached, or feel superior or proud about these experiences, and put an end to being concerned with their highs and lows. Do not be content with the experience of empty clarity, but emphasize the aspect of vipashyana awareness. Free from the dualistic clinging to good and bad, place the core of the meditation upon whatever arises and sustain it. Particularly, it has been taught that it is necessary to destroy that so-called meditation. Lord Tsangpa Gyare said:

Many know how to meditate, but few know how to destroy it.

Also Lord Barawa stated:

Meditators are fooled by their meditation.

Even if you have destroyed your meditation, in the stage of simplicity you may put into practice the enhancement instructions. Since the hopes for having realization reside in the blessings, at all times and in every situation you must diligently supplicate your authentic root guru with continual genuine devotion. Persevering in this way, the realization of the natural state of your mind, the view of dharmakaya, will come about. It is as Lord Gyalwang [Kunga Paljor] stated:

Liberation by exerting oneself in meditation is doubtful.

Liberation through devotion is beyond doubt.

The difference resides in whether this key point is present or not.

Preventing The Strayings Of Blank Shamatha And The Rest

If one remains in the state of stupefied shamatha that lacks the aspect of clarity and the experiences of bliss, clarity, or nonthought, and dies, it is said that one will be reborn as an animal. As Lord Sakya Pandita said:

The mahamudra meditation practiced by fools

Usually becomes the cause for animal rebirth.

What he said is true. Therefore, in that case, destroying the meditation as was explained is very important, and at that point one must maintain the practice right on the perceived outer objects. Then there are two faults that are important to eliminate. Once thoughts have become a subtle undercurrent, to become blank without presence is the fault of weak mindful knowing. Or else you may have a very strong desire but, not knowing how to relax it, mindful knowing is damaged; this is the fault of mental agitation. Although the important ways to correct these have already been explained, we will discuss them once again. Briefly, at the time of dullness, arousing mindful knowing and the sharpness of mental clarity, bring forth wakefulness. For agitation, relax whatever desire is tightening the mind onto the object. When tightness and looseness have become balanced, occurring as wished, don’t investigate anymore. Barely not losing the continuity of that itself, capture its naturalness and extend the flow. Nagarjuna says in his Union of the Four Periods:

For dullness and heaviness, invigorate.

For extended agitation, rest naturally.

In this connection, regarding mindful knowing, mindfulness prevents the mind from wandering from the object; and knowing makes it recognize agitation or dullness and whether it has wandered or not. In other words, after strongly arousing the determination that decides, “I shall not wander from the object even for an instant,” extend the continuity of mindfulness on the object, and constantly keep this concern in your mind by dint of the mindfulness that prevents the object from being forgotten. In this state, knowing recognizes if there is distraction or not, or if there are faults of dullness and agitation. Apart from this, don’t analyze too much; simply be vigilant, watching closely.

In the sutra section, mindfulness and knowing are separated and there are many explanations in this regard. However, many of the pith instructions of the practice lineage condense them into mindful presence or simply mindfulness. If you wonder how this is you should know that there is nothing wrong with that. As said in The Way of the Bodhisattva:

When mindfulness remains with the purpose

Of guarding the doorway of the mind,

Then knowing comes about.

The mindfulness and knowing explained in this quotation are distinguished from each other in terms of subtle and gross or fine and coarse because within a mindfulness strong in clarity, knowing is included. Thus, in the commentary to the Center and Boundary as well we find:

If mindfulness is fully present, it will possess knowing.

At this point it may happen that scholars think as follows. When the mind is held one-pointedly on the object through mindful knowing, if a subtle thought were produced discerning whether it remains on the object or not, or whether there is dullness or agitation, then there wouldn’t be nonthought. On the other hand, if it were not produced, the knowing that notices that there is dullness, agitation, etc. would not occur. So what should we do? Unskillful people, regarding a subtle thought such as this one as a fault, in the absence of the sharp brightness of knowing, sustain a lucidity of the mind consisting of whatever sense of clarity there may have been before. However this kind of subtle thought is not a thought as such, it is knowing or cognizance similar to vipashyana and therefore it ought to be produced. As said in the intermediate Stages of Meditation:

Thus, after placing the mind on the chosen object, you should subsequently place it right there all the time. Once it settles completely, you should mentally cultivate the following questions by examining and thinking, “Is the mind properly fixed on the object? Or is there dullness? Or is it completely fascinated by outer objects and thus distracted?”

The way to produce this type of thought is not by first abandoning the stream of undistracted mindfulness, but rather by simply being watchful while the continuity of samadhi is not lost. Further, if this thought is repeatedly aroused with too much strength, it will lead to the fault of mindfulness slipping away; and that thought would then become a fault. Each instant simply watches over the next one, while the confidence of the preceding one is just strong enough to not disappear. In short, these ways of balancing tightness and looseness and sustaining the practice are excellent key points among the many ways of maintaining concentration. By sustaining in this way, the meaning of shamatha concurrent with vipashyana will unmistakably be realized. According to Lord Yangonpa, the distinction between these is as follows:

There is the danger of confusing dullness with shamatha. Shamatha, or calm abiding, ⁷² is when once the movement of subtle and coarse thoughts has grown calm, the mind abides in a continuity. Dullness is failing to recognize and being in a dark area with no idea of what is happening. The nature of vipashyana, insight, is to nakedly see one’s original face of emptiness. The analytical cognizance is such that based on verbal conventions a mental image arises in the field of the conceptual mind.

Thus, in the samadhi of shamatha, there are two aspects: stillness—the mind calmly resting one-pointedly without thoughts—and the undiminishing sharpness of mindfulness and knowing, including confidence. These two must be present no matter what.

Preventing The Straying Of The Four Concentrations

However good the samadhis resulting from the complete training and pliability of body and mind may be, you should neither become attached to them nor feel pleased. If you meditate for a long time, conceited as if they were realization and attached to them, you would be judging them for their external appearance; since they do not transcend samsara, this would be a great straying in meditation. It is pointless to cling to believing that the mere highs and lows of inner experiences, the outer functions of the elements, or the change and reversion of the present glow of visionary experiences are important. The essence of mind, the basic nature, has never existed as something that is good or bad or that changes—it is unidentifiable. This being so, know that these experiences are the natural radiance of your mind essence and do not hold on to them dualistically as good or bad. Let go in their essence and sustain the practice.

In brief, the root of samsara and nirvana at the level of the ground and all the strayings and deviations at the level of the path arise due to this dualistic clinging to good and bad, hope and fear. So do not fixate dualistically like this. Maintain the continuity of nondual, unfabricated, and genuine self-knowing awareness, making use of whatever arises in your practice. To carry whatever arises as an ornament is the excellent key point of the pith instructions.

Preventing The Straying Of The Four Spheres Of Perception

To just have theoretical views that all phenomena are like space, only mind, nothing whatsoever, neither existent nor nonexistent, or free from the two extremes is of no use at all. Instead simply don’t lose the continuity of the mind’s natural mode of being, whatever it might be. Elaborating conceptually and fabricating as new something apart from this, like the views above, and meditating on it, would be unsuitable for seeing the natural state. Since in the natural state of mind there is no bias, do not meditate with partiality or preference regarding phenomena, emptiness, awareness, or other occurrences. Likewise, as there is nothing identifiable whatsoever in ultimate mind, do not meditate grasping at it in terms of is or isn’t, acceptance or rejection, etc. Since there is nothing definite about the ultimate mind, in your meditation neither aim nor grasp by keeping or letting go, and so on. In ultimate mind there is no transition or change at all; so don’t meditate with hope and fear, being anxious, or assigning importance. Don’t meditate by making corrections, suppressing and pursuing, for there is neither good nor bad at all in ultimate mind. In ultimate mind there is nothing to be accomplished through focus or effort, so don’t meditate like that. In short, since in the natural state of mind there is nothing whatsoever to meditate upon, do not meditate in any way at all. This is because if you do meditate—no matter how—it will only produce mental karmic formations, characteristics, fixations, and attachments; and these are not appropriate for the perfect view and meditation of the natural state. As stated by one of many similar quotations from sutras:

This prajñaparamita meditation consists of not meditating on any phenomenon whatsoever.

In the Guhyasamaja:

One neither meditates on nothing

Nor on something to be meditated upon.

Since there is neither something nor nothing,

Meditation has no frame of reference.

In the Vajra Dome Tantra:

Neither meditate on emptiness

Nor meditate on non-emptiness.

Thus there is nothing conceptually fabricated to meditate upon. However, by all means you need an undistracted mindfulness that prevents you from slipping into an ordinary state of mind. Therefore, train in undistracted nonmeditation. Whether blissful or not, clear or dim, or any other case, relax in their source, the essence. By doing so, they will be used for your meditation and the practice will be sustained, allowing the path of self-existing essence to flow of its own accord. This will make you see the genuine natural way not falling into any straying. Therefore, all phenomena should be completely and conclusively settled in awareness, the sole absolute state.

The Strayings Of The Experiences

This is explained in four parts: (1) the straying of bliss, clarity, and nonthought; (2) preventing these strayings; (3) preventing the straying of various kinds of experiences; and (4) preventing the strayings of all these experiences.

The Straying Of The Experiences Of Bliss, Clarity, And Nonthought

You might hold the experiences of bliss, clarity, or nonthought as supreme. When they arise, you are pleased; when not, you are displeased. If you sustain the practice with a deliberate desire for them in terms of attachment and clinging, you would be straying from the natural state. In other words, since bliss, clarity, and nonthought cause rebirth in the god realms of desire, form, and formlessness, respectively, they are not the cause for perfect buddhahood. Instead they only result in a short respite from having to endure the misery of the lower realms. It is said that after experiencing the bliss of the three realms of existence, again one will endlessly spin around the three lower realms. Lopon Rinpoche said:

If you are attached to bliss, you stray to the desire realm.

If you are attached to clarity, you stray to the form realm.

If you are attached to nonthought, you stray to the formless realms.

It is as Lord Gampopa said:

These are the three strayings of experiences. In regard to bliss, the body and mind feel blissful and the body feels flooded with bliss. By desiring that experience and clearly fixating upon it, you hold it as supreme, this being the cause for perpetuating the desire realm. If you die at that time, you stray and go to the desire realm. After experiencing the blissful enjoyments of the desire realm, you will endlessly go without difficulty to the three lower realms. By being attached to the occurring experience of clarity, free of dullness and torpor, and holding it as supreme, you stray and go to the form realm. Once you have experienced its bliss and enjoyments you easily fall back down to the lower realms. Attached to the occurrence of the experience unperturbed by the winds of thought and holding this as supreme is the cause for perpetuating the formless realm. If you die at that time, you stray and go to the formless realm. After experiencing its well-being and enjoyments you go endlessly to the three lower realms.

Preventing These Strayings

The important method for not straying as described is to not be attached. You may have experiences that are somewhat blissful, clear, or stably still, but do not fixate or cling to them as real and concrete by having such thoughts as, “This is correct and good. This is sufficient. If only it stayed forever.” You must recognize the identity of bliss, clarity, and nonthought, and sustain the practice in light of that recognition. As Lord Gampopa said:

No matter what arises, do not fixate in any way at all.

There is nowhere higher than this supreme path to rise up to.

Also Lord Phagmo Drupa:

If attachment arises toward an experience

Look directly at the attached mind!

By looking, attachment naturally vanishes.

Rest in the continuity of no birth and no cessation.

And:

Conceptualizing the object, practice analytical samadhi on it.

He thus indicated the need for vipashyana. We should make sure that we proceed in this way.

Preventing The Straying Of Various Kinds Of Experiences

As an effect of the yoga of channels and energies, a great number of experiences occur as explained above. However, generally speaking, it is not certain how they will occur in each individual. Although these arise in some people through the strength of their physical channels and energies, except for one or two, not all of them occur to everybody. While the most common experiences are of the visionary type, there are also many cases of people having mainly mental, dream, or other kinds of experience. You will stray when, fixating on these experiences as concrete, you cling dualistically to good and bad, feel happy by deliberately regarding as good those that seem quite good, and have the attitude of discarding those that seem to be bad. In brief, it is said that all attachments and all reference points are a form of straying from the path. The Great Brahmin said:

You may aim at anything, but that aiming obscures liberation.

You may label as “good,” but the disease of labeling plunges you into samsara.

By classifying activities, those of low intelligence cannot stop the flow of karmic ripening.

And:

Kyema! Don’t be attached to any desirable thing.

This is the greatest painful disease of the supreme mind of great bliss.

If you do become attached to a desirable object,

You will taint the immaculate mind with desire.

Also:

If the thought “this is beautiful”

Touches your heart and you cherish it,

All it will ever cause is suffering—

Pain inflicted by just a sesame husk is still pain.

Virupa said:

If you mentally fabricate the natural condition and cling to experiences,

And then meditate on that fabrication as the object of meditation, you go astray.

Jetsun Mila said:

It is not right to trust experiences.

If conviction in them arises,

You will be dominated by the obstructing demons of thoughts.

An experience is just that; it is not the real thing.

A trunk is just that; it is not the fruit.

Siddha Lingchen Repa said:

Childlike meditators of low intelligence

Cling to the rainbow-like picture of experiences.

Deceptively seduced, they do not recognize this as a straying.

Preventing The Strayings Of All These Experiences

It may be that no experiences arise, yet don’t expect them to come. When they do arise, clinging to them as real, you might react to the occurrence of any kind of experience—good or bad—with hope and fear, attraction and aversion. If you do this, you are going contrary to the path. Unless you know how to use them as practice, they will become obstacles. Therefore, knowing this to be so and being convinced about it, no matter what meditative experiences arise, good or bad, be confident that all of them are merely temporary. Dismiss the distinction between good and bad, and be without desire or clinging. If, in this way, you sustain the practice on whatever arises, these signs compatible with the path will act as a support for the dawn of the higher paths and sublime qualities. As said in the Seventeenth Vision:

Even if the series of outer and inner signs occurs,

Do not feel delighted.

Although they don’t arise, do not feel displeased.

In the Secrecy Torch Tantra it is said:

Based on the three kinds of valid cognition,

Identify and verify

The diversity of your experiences.

In the Torch of Experiences it is said:

No matter what signs or omens appear,

Negative thoughts, delight, and conceit are all demons;

Still do not judge in terms of good and bad.

I declare that they are automatically pacified of their own accord.

In various pith instructions:

Sustain the practice dealing with all signs of progress casually, whether they arise in order or not.

Also Omniscient Rinpoche ⁷³ said:

If you consider this murmur of fluttering, disorderly experiences

Without previously being informed about them, you will regard them as faults.

If you consult someone who lacks them, you get confused.

These are sprouts that bloom into blissful emptiness.

Do not try to modify them;

It is sufficient to sustain the practice dealing with them casually.

We should be sure to proceed as described in these quotations.

10. Sustaining Shamatha

10: SUSTAINING SHAMATHA

f. How to sustain shamatha and its experiences

i. How to sustain shamatha

ii. How to sustain the practice on the experiences

g. The benefits and result of shamatha and its experiences

HOW TO SUSTAIN SHAMATHA AND ITS EXPERIENCES

This has two parts: (1) how to sustain shamatha and (2) how to sustain the practice on the experiences.

HOW TO SUSTAIN SHAMATHA

You should know how to maintain each session of samadhi. At the beginning of each session of practicing samadhi, first go through the common preliminaries. Reflect on the difficulty of obtaining the human existence possessing the freedoms and riches. Although you have obtained it, this body does not last long and you must die, and when you do, except for the sacred Dharma, nothing else can help. Contemplating this, slash in one stroke your interest in this worldly life. Focus your mind completely on the sacred Dharma, the great, everlasting objective. In general, intend to practice the sacred Dharma as much as you can, abstaining from negative acts. In particular, recollecting the virtues of samadhi, have confidence in it and be determined to apply yourself to it. Resolve, on the same grounds, to persevere in making efforts continuously day and night, without being lazy even for a moment. Think, “From beginningless samsara until now, my mind, blown about by the winds of discursive thought, has been thinking anything that came to it, and it cannot remain one-pointedly on a virtuous object even for as little as a finger snap. Due to this I have still not crossed the ocean of samsara. I haven’t fulfilled my hope of being able to liberate others, so my aspiration has been ineffective. Now, by means of my teacher’s instructions, I will achieve the special joy of a body and mind totally trained. Then, my mind resting evenly in one-pointed samadhi, I will attain perfect great enlightenment.”

In this state of mind, carry out the extended version of the preliminary practices. Otherwise, just visualize the refuge field and imagine that in front of it, together with all beings, you supplicate and take refuge with physical, verbal, and mental veneration. Recite the manam⁷⁴ prayer, and then make prayers of aspiration. Next practice the guru yoga and supplicate. Finally, the lama melts into light and dissolves into you. Your mind should not wander away from the flawless samadhi that has been previously explained. You must rely on a continuous, strong mindfulness that prevents forgetting, because, if your mindfulness is weak, forgetfulness will certainly arise and then you will not be able to hold the object of meditation. Then, from within that mindfulness, arouse a sharp knowing that discerns dullness and agitation, and which should watch with keen vigilance whether these faults have occurred or not. Otherwise, if mindfulness and knowing are not bright and sharp, you will not identify the obstacles or faults of samadhi. Next, when dullness or agitation occur, you must deliberately arouse the effort to overcome these obstacles as explained earlier because if such an effort is weak you will be dominated by dullness and agitation, following which faultless samadhi will not take place. Then, after overcoming your dullness and agitation, you must abandon this deliberate action to subdue these faults and rest impartially in tranquil samadhi, because if you do not rely on such impartiality the samadhi is spoiled and you will not be able to rest in composure. In the Center and Boundary it says:

Stillness and to abide on that—the cause—

Will result precisely in the effect:

The object is not forgotten,

And once dullness, agitation, thoughts,

And the deliberate action to abandon these subside,

You enter naturalness.

Some people make efforts to rest, just as they are, without previously giving rise to determination and the points discussed earlier conducive to samadhi; thus their mindfulness is weak and mental distraction becomes too wild. Since their knowing is unclear, the faults of dullness and agitation are not recognized. Even if these faults are recognized, such people think, “These are concepts,” identifying them as something to be abandoned, after which the sharpness of awareness dims, faultless samadhi is not recognized, and instead they become conceited with any experience they have as being samadhi. At times, some kind of flawless samadhi may arise, yet it does not reach its authentic condition, and subsequently various mental formations give rise to dispersion and agitation. Such people are not competent in the technique for accomplishing samadhi. Therefore beginners should start by cultivating strong mindfulness. By having developed a habituation to mindfulness, in the case of intense mental agitation this fault will trigger knowing, which will identify that agitation. Once this fault is corrected, coarse agitation is subdued, but a proliferation of subtle, vague, distracting thoughts may still arise. In that case, avoid being overly anxious and slightly relax your expectations, whereby even these subtle thoughts will subside by themselves. At that point, either gross or subtle dullness might again dim the sharp brightness of the mind; so, heedful of dullness, tighten up a little bit. Eventually, once the peaks of both dullness and distraction have been broken, samadhi will occur flawlessly. Those who predominantly have dullness eliminate its gross and subtle forms in the same manner, and then, cautious of agitation, accomplish samadhi.

Once flawless samadhi has arisen, if there are either too many mental formations or great effort, samadhi will not reach its authentic condition. This is a great obstacle. So you should rest in the impartial state in which you are barely not losing the continuity of samadhi. As to mindfulness, if through a strong determination you generate the strength of mindfulness, and keep to it while mindfulness is strong, the mind will in no way wander from the object. When it does start to wander slightly, this indicates that the strength of mindfulness has weakened a bit. Since distraction means that mindfulness is lost, simply don’t allow the previous strength of mindfulness to weaken or be lost; rather you should again bolster the strength of its power. In brief, you should not discontinue this strength from one instant to the next, as if mindfulness were added over mindfulness.

Knowing arises from within a strong mindfulness and simply keeps vigilance, attentively watching whether the faults of dullness or distraction have arisen or not. Elaborations stemming from knowing, such as investigation, minute analysis, and associations, are not suitable at this stage because they become obstacles to one-pointedness of mind.

As to effort or volition, if dullness or agitation arises, some volition is required to apply the technique for overcoming them. After the fault has been eliminated, this volition is no longer suitable because it generates mental formations and it collides with bringing the mind to immobility. This is also mentioned in the two last versions of the Stages of Meditation:

If effort is made in the mind resting in meditative composure,

At that time, it will become distracted.

Regarding impartiality, once dullness and distraction have subsided, tightness and looseness are balanced. At that time, effort and volition toward bringing the mind to its authentic condition are abandoned and one skillfully fosters the samadhi itself. As said in the intermediate Stages of Meditation:

Once dullness and agitation are not occurring anymore, when the object is seen with a mind resting at ease, let go of the effort and stay unbiased. Then remain for as long as you wish.

You may wonder how long you should spend practicing in this way. If beginners meditate for a long session, the strength of mindful knowing will fade of its own accord. Then forgetfulness will definitely arise and wandering will occur. The faults of dullness and agitation will not be quickly identified and the meditation will be carried away by these two faults; therefore beginners should practice short sessions again and again. After becoming a little accustomed, they will know how to sustain mindful knowing, through which faultless samadhi will reach its authentic condition. In that case, even though the session is slightly extended it will not become flawed. In brief, you should rest in composure until the physical and mental obstacles to samadhi cease to occur. If they do occur, you should train in overcoming them. Apart from this, no specific duration for sessions has been indicated.

At the time of ending the session, without forgetting mindfulness, dedicate the merit and make prayers of aspiration. Then, also from the perspective of undistracted mindfulness, during the four types of activity and any other, rely on a determination to be mindful just strong enough that you don’t forget yourself, and foster this continuously at all times.

HOW TO SUSTAIN THE PRACTICE ON THE EXPERIENCES

As we have seen before, no matter what experiences, good or bad, or realization arise, do not deliberately cling to them as such. Keep to the essence of whatever arises without grasping. Actually, it is only temporarily that these experiences are slightly positive or negative; ultimately they do not exist as good or bad. In your mind’s basic nature they are exactly the same; apart from that they are neither good nor bad, and only appear to be so for the time being. You should know that they are nothing more than coincidences happening in the inner channels and energies. Good and bad experiences should be dealt with knowing that they are just temporary appearances that ultimately do not exist as two different things. Thus, though you may feel a mental experience of bliss, clarity, lucidity, something that seems to be quite good, real, or excellent, don’t deliberately view it as good and thus be pleased, want it, grasp at it, be proud, and so forth; instead, rest evenly in its essence. If instead you engage in fixation, grasping, longing, and the like, you will not be on the right path but stray from it. When, free from any such feelings, you recognize whatever arises and thereby keep to it, caring only for it to remain unobscured, you will be on the right track. Since they are like stepping-stones to the dawning of higher realizations, regard them as such.

Dullness, torpor and the like, as well as vicious or terrifying visions may also arise. In that case, if you deliberately regard them as bad, are disgusted with the suffering, have an attitude of rejection, or react in other ways, they become obstacles on the path. Avoid regarding them as a fault or being disgusted with suffering. Whatever appears, whatever occurs, keep to its essence through mindfulness. If you sustain the main practice, applying it directly to these experiences, they will be harmless and you will be on the right track; so they are no problem.

In other guidance manuals, a lot of methods are given. They teach techniques for overcoming each obstacle, such as visualizations, breathing, yogic exercises, substances, mantras, and also, at a basic level, behavior and dietary restrictions. If the need for applying these does not arise, to practice as we have described is fine. If you have great perseverance then just knowing the situation and having the proper disposition should be enough and there should be no need for other methods. For lazy, skeptical people, such a simple approach would not be sufficient and they certainly would require other types of appropriate methods.

Generally, the source of both samsara and nirvana is being created by dualistic fixation. Also, all the uncertainties of whether there will be obstacles or strayings due to judging experiences as good or bad depend on no other than dualistic fixation; therefore it is of utmost importance to uproot it. Otherwise, if you aren’t aware of this point you won’t uproot the fixation and instead will want to engage in a lot of pursuits and actions in order to obtain immediate pleasure or escape your present discomfort; by doing so you will never be in control. It will be like wondering how to stop the water flow from below without having cut it at the spring from where it originates. If you cut the root of this dualistic fixation, the perpetual troublemaker, it will be like stopping the water at the spring where it originates—that itself would be sufficient. Whatever arises, whatever appears, you only need to remain at ease. Lord Daö Shönu said:

If a moment is not contaminated by the dualistic stain

Everything is the display of dharmakaya.

You must think along these lines. Therefore, no matter what occurs—whether considered good or bad, positive or negative—resolve it in the nondual state of your mind’s essence, free from the duality of avoiding or pursuing. Whatever arises all you need to do is not veil its original face and let it be, sustaining its continuity through knowing.

THE BENEFITS AND RESULT OF SHAMATHA AND ITS EXPERIENCES

To give up all inner and outer entertainments that harm shamatha is generosity. To delight in having a body as light and placid as a cotton leaf, and a mind that spontaneously enters the object of meditation, i.e., a completely trained body and mind, is discipline. To rest in samadhi free of such veils as those of agitation and regret is patience. The inability of adversities to weaken samadhi is perseverance. The absence of thought movement in the lucidity of samadhi is concentration. The ability to know other people’s thinking due to the lucidity of shamatha arising unbiased is prajña. As said in the Excellent Eon Sutra:

What are the six paramitas in reference to shamatha?

To give up anything that can harm it is generosity.

To delight in the thorough training of body and mind is discipline.

To be absorbed in meditation without obscurations is patience.

The absence of other factors to weaken the samadhi is perseverance.

That the connection with wisdom does not deteriorate is concentration.

The knowledge of all thoughts is prajña.

These are the six paramitas based on shamatha.

Further, Cher Gompa said:

Generosity is not to cling or be attached to the blissful, clear, or thought-free meditation of shamatha. Discipline is to be free of the five hindrances. ⁷⁵ Patience is not to be harmed by other circumstances. Perseverance is to enter meditation with the conviction of one-pointedness. Concentration is the stillness of body, voice, and mind resting serenely, calmly and vividly awake. Prajña is to skillfully eliminate whatever goes against shamatha and accomplish all that is conducive to it.

Further qualities that have been taught are that, in this life, one gives up attachment to the sense pleasures, as a result of which several higher perceptions and samadhis arise and, in the next life, one acquires the existence of a desireless god. As said in the Concise Prajñaparamita Sutra:

Through concentration, the vulgar sense pleasures are abandoned. Proper reasoning, supernatural knowledge, and samadhi are firmly accomplished.

In the Letter to a Friend:

The four concentrations that eradicate

Hedonism, pleasures, and pain,

Bring about the same level of attainment of the great gods

Brahmakayika, Parittabha, Subhakritsna and Brihatphala.

In the Torch of the Path to Enlightenment:

If a yogi accomplishes shamatha,

He will also accomplish higher perceptions.

As to the resultant virtues of the experiences, Orgyen Rinpoche said:

The sign of competence in absolute reality is undeluded loving-kindness toward everyone, contentment with food and possessions, weak desires, strong compassion, nonsectarianism in regard to Dharma, and persistence with the instructions.

Thus, the signs that one has good samadhi within are that having dislike for this present worldly life, the eight worldly preoccupations ⁷⁶ do not arise; afflictions are weak; faith, devotion, compassion, and exertion are strong; and physically, there is no great need for food and clothing, one has few parasites, and so forth. Furthermore, in a sutra it is said:

One achieves the foretelling signs of the state of subtle patience:

The body feels light and comfortable,

The movement of the breath is not felt

And the mind is calm;

Thus it rests lucidly, free of object and thoughts.

One is weary of samsaric phenomena,

Has no attachment for one’s home,

And wishes to go somewhere else far away.

Selfishness, partiality, hope and fear,

Afflictions, desire, aggression, and attachment are weak.

Conventions, forgetfulness, and fabricated assertions are minimal.

One marvels at the accomplishment of the ultimate,

And possesses love, compassion, and altruism.

The eight worldly preoccupations are weak,

And one perseveres in what is meaningful.

In the Secrecy Torch:

There are three signs foretelling attainment:

Not feeling one has a body is the outer,

Not feeling the movement of the breath is the inner,

And little attachment to things is the secret.

And:

The signs of competence in absolute reality

Are that one’s desire is weak and that one has no attachment to anything.

These are the correct signs, so don’t rely on others.

11. The Yoga of Simplicity

11: THE YOGA OF SIMPLICITY

B. The yoga of simplicity

1. The purpose of practicing the root of vipashyana, taking the mind as the object and examining it

2. Specifying where the method of vipashyana meditation has been taught

3. Distinction between shamatha and vipashyana

4. Relying on the application of vipashyana

THE YOGA OF SIMPLICITY

This is explained under nine main headings: (1) the purpose of practicing the root of vipashyana, taking the mind as the object and examining it; (2) where the method of vipashyana meditation has been taught; (3) the distinction between shamatha and vipashyana; (4) relying on the application of vipashyana; (5) the main body of vipashyana practice [chapter 12]; (6) evaluating whether vipashyana has arisen or not; (7) equivalences with other systems of vipashyana meditation; (8) the way of shamatha and vipashyana united; and (9) the specific fruition of vipashyana [chapter 13].

THE PURPOSE OF PRACTICING THE ROOT OF VIPASHYANA, TAKING THE MIND AS THE OBJECT AND EXAMINING IT

Unless the cognitive aspect of vipashyana is present in the arising experiences of shamatha explained above, you are not on the right track; so you should not be content with the latter alone. Rather, devoting yourself to the attainment of liberation and omniscience, you should definitely practice the vipashyana that has egolessness as its specific feature. The reason for this is that if you don’t practice vipashyana, there will be no liberation from samsara because shamatha only subdues afflictions temporarily; it does not eliminate what remains dormant. In the intermediate Stages of Meditation it is said:

Proficiency in shamatha alone does not eradicate the yogis’ obscurations. All it does is merely subdue afflictions temporarily. Since the light of prajña is not present, what remains latent is not completely eliminated.

Jetsun Milarepa said:

Having the mind collected like water in a pond

Is merely to have stopped the thought process;

It does not free you from the ocean of samsara.

Therefore, we believe that a union of both shamatha and vipashyana is needed. As said in the Sutra That Unravels the Intent:

Through concentration afflictions are completely subdued.

This refers to shamatha, and:

Through prajña whatever is latent is totally crushed.

This refers to vipashyana. Also, in the intermediate Stages of the Path:

Therefore, since we aspire to have immaculate wisdom arise after all obscurations have been eradicated, remaining in shamatha you should cultivate prajña.

Also Jetsun Milarepa said:

Unattached to the pond of shamatha,

May the flowers of vipashyana blossom forth.

Thus he emphasized vipashyana. As to the required way of meditation after focusing on the mind as an object, the Knowledge of Theory and Practice states:

Do not resolve words; resolve the meaning to its depths.

If you resolve the meaning to its depths, the words will be resolved.

Do not resolve the Dharma; resolve the mind to its depths.

To resolve the mind to its depths is to be the Lord of Dharma.

Further, regarding the way realization occurs due to the mind examining itself, the lord of yogis Tilopa gave this analogy:

For example, when you examine the center of the sky,

The fixation on center and edge ceases.

Likewise, when mind examines itself,

All thoughts cease and the nature of mind is seen.

Also in the Samputa Tantra:

Whoever wishes to be released from the fetters of every single suffering

And aspires to the bliss of perfect buddhahood

Should firmly and diligently investigate the mind

In regard to whether its nature exists or not, and so forth.

In the Enlightenment of Vairochana Tantra:

The bodhisattva Vajrapani asked Bhagavat Vairochana, “Bhagavat, whence should enlightenment and omniscience be sought? Who is it that becomes enlightened?” The Bhagavat replied, “Guardian of the Secret Teachings, omniscience and enlightenment are to be sought in one’s mind.”

In the Sutra Requested by Kashyapa we find:

By rubbing two pieces of wood together, fire occurs,

Which then consumes the two sticks.

Likewise, once the faculty of prajña is born,

It consumes the two poles of duality.

By first examining with discerning prajña, finally this discerning concept itself subsides, from which nonconceptual wisdom arises. The purpose of practicing vipashyana has been stated in many similar instances.

SPECIFYING WHERE THE METHOD OF VIPASHYANA MEDITATION HAS BEEN TAUGHT

As said, “As to the object of vipashyana, the practitioners of the practice lineage search for the mind.” That is to say, after minutely examining the root of the relative mind of temporary delusion, one seeks the absolute undeluded natural state. Where has such a method as this one been explained? The Thirty-Third Chapter states:

The learned seek the reality of mind.

When they look for the reality of mind,

They neither see the mind nor the reality of the mind.

What mind is searching for the mind?

Even that mind has no reality to be seen.

This quotation includes the result of the search. In the Sutra Requested by Ratnachuda:

When they thoroughly search for the mind, the mind is not perfectly seen inside, is not perfectly seen outside, is not perfectly seen neither inside nor outside, is not perfectly seen apart from the aggregates, is not perfectly seen apart from the elements, is not perfectly seen apart from the sense bases. Since they do not perfectly see the mind, they search the mental continuum, inquiring, “Where does the mind arise from?” Reflect as follows: the mind arises from having an object; then ponder whether the mind is other than the object and the object other than the mind, or else that object itself is the mind. In case the object and the mind are distinct from each other, then the mind becomes two minds. Yet, if the object itself is the mind, how does the mind see mind essence? The mind does not see the mind.

Also in the Jewel Mound Sutra:

When thoroughly searching for the mind, which is the mind that turns into passion, aggression, or delusion? Is it something that arose in the past, will arise in the future, or arises in the present? Think that the mind of the past is finished, the future mind has not arisen, and the present mind does not stay. Kashyapa, the mind is not seen either inside, outside, or both. Kashyapa, the mind cannot be split apart, it cannot be defined, it is not a support, it is not visible, it cannot be perceived, and it does not dwell. Kashyapa, if you thoroughly look for the mind, you will not find it. Why is it not found? Because it is inconceivable. Why is it inconceivable? Because it is neither past nor future nor arising in the present. Why is it neither past nor future nor arising in the present? Because it completely transcends the three times. Why does it completely transcend the three times? Because it is neither existent nor nonexistent.

In the Sutra Revealing the Inseparable Dharmadhatu Nature:

Determine whether this mind is blue, yellow, red, white, black, or crystal colored, authentic or false, so-called permanent or impermanent, having form or being formless.

In the Enlightenment of Vairochana Tantra:

The Bhagavat declared, “Guardian of the Secrets, if you ask how one’s mind should be known, it is thus: although you may thoroughly search for it as appearance, color, shape, thing, form, feeling, perception, formations, consciousness, me, mine, object, subject, genuine, false, the elements, the sense bases, all the way up to omniscience, mind is not an object.

Thus the need for searching for the mind and the need for examining it have been indicated many times in sutras and tantras.

As to the identification of vipashyana, in some guidance manuals the vipashyana that is described is the vipashyana at the time of the path. Since this is not exactly the right approach, here we will describe the vipashyana of realization or “fruition vipashyana.” This vipashyana is identified in that the basic nature—unchanging great bliss—and its radiance—all things unoriginated, nonabiding, and unceasing—are one in the all-pervading great expanse of indivisibility. Lord Takpo Rinpoche stated:

Coemergent mind is the dharmakaya.

Coemergent phenomena are the dharmakaya’s light.

Therefore, phenomena and mind are not two; they coemerge.

Here, “phenomena and mind are not two”—in other words, that they are inseparable—is rather the jargon of the yoga of one taste, but it doesn’t matter. In this particular case, Takpo Gompa Tsultrim Nyingpo slightly modified the words of the above quotation correctly rendering them as the jargon of the essence of the yoga of simplicity:

Coemergent mind is the dharmakaya.

Coemergent thoughts are dharmakaya’s waves.

Therefore, basic nature and its radiance are inseparable; they coemerge.

Let us discuss the meaning of both quotations together. The basic nature of the mind is the unoriginated, intangible, luminous dharmakaya. Its unimpeded natural radiance arises as the myriad thoughts and phenomena. These two are, for example, like the sun and its rays or water and its waves: it is impossible to separate them. Therefore, this is described as “inseparable coemergent phenomena and mind,” or “inseparable coemergent basic nature and radiance.” Similarly, in the Chakrasamvara Samvarodaya it is said:

The distinction between prajña and compassion

Resembles that of a torch and its light.

The Teacher Yanlag Mepe Dorje said:

Since it is not born, it has no true nature.

It originates in unimpeded interdependency.

From this experience of being and nonbeing

It arises as indivisibility itself.

This actually refers to precisely this present ordinary mind ⁷⁷ uncontaminated by mentally created concepts. There is nothing above this ordinary mind, some good thing called “dharmakaya” that can be sought or accomplished elsewhere. Some bad thing called “deluded thought” is not to be eliminated or prevented elsewhere. In the Shri Kalachakra it is stated:

Thus, primordially there is nothing at all to remove

And there is nothing whatsoever to add.

This purity itself is the great changelessness.

Lord Maitreya said:

Here, there is nothing whatsoever to remove

And there is not the slightest thing to add.

Perfectly look at what is.

If you perfectly see, that is liberation.

In a tantra:

Whatever is the cause of bondage,

That itself is the liberating path.

Here there is no fetter at all:

Whatever the fetter, that is liberation.

Lord Pema Karpo said:

Without discarding or augmenting it, this very thought

When seen correctly is what is called “liberation,”

As profusely found in all the Dharma topics of Maitreya.

Since this self-knowing awareness-wisdom (rang rig ye shes), unaffected by any virtue or evil whatsoever, is not fabricated, and because even if one tries to do so it cannot be done, it is called “the innate original state” or “innate genuineness.” Saraha referred to this many times:

Don’t taint the naturally pure mind with the concentrations.

And:

Free from concentration, what is there to meditate upon?

How will one express that which is ineffable?

Also:

Without tantra, mantra, object of meditation, and concentration.

All these cause self-knowing awareness to become deluded.

Thus, following the realization of this authentic vipashyana of realization, there is no need for any other action or effort.

DISTINCTION BETWEEN SHAMATHA AND VIPASHYANA

Generally, vipashyana has many divisions. The vipashyana that has the specific feature of coarse peace is the worldly kind, and the one that has the specific feature of the four noble truths is the vipashyana of the hinayana. Although it is an excellent accomplishment, it is not an indispensable factor. The vipashyana consisting of meditation on the meaning of egolessness is the vipashyana to be accomplished in our case, because based on it we should seek to establish the natural state of all phenomena included in subject and object.

As to the way of arousing this type of vipashyana, the expanded form consists of the four vipashyanas taught in the Sutra That Unravels the Intent and the Compendium of the Abhidharma. The intermediate version consists of the three vipashyanas taught in the Sutra That Unravels the Intent. The condensed meaning of all these is found in the vipashyana meditations on the twofold egolessness and others. This has many divisions, but we cannot discuss them all.

Here we will discuss the classifications of vipashyana together with those of shamatha and vipashyana united. In general, at the time of one-pointedness, what is called vipashyana is mostly considered to be somewhat low, but this is because distinctions have not been made between its divisions. Although there are a lot of divisions in vipashyana, in fact they can be condensed into just three. These are known as the vipashyana focusing on vipashyana, the vipashyana during the experiences, and the vipashyana of realization. These can be further condensed and classified as two: path vipashyana and fruition vipashyana. Path vipashyana is the examination carried out by discerning prajña in the lucidity during shamatha. Fruition vipashyana is the correct realization of the final conviction of the nonduality of observer and observed. Here, the division of shamatha and vipashyana united is that the mind resting purely of its own accord is shamatha; that state itself, including the aspect of awareness, is vipashyana. As said in the Cloud of Precious Jewels Sutra:

Shamatha is one-pointedness of mind. Vipashyana is to correctly discern the absolute reality as it is.

In the Sutra Requested by Jonpa:

Shamatha is one-pointedness.

Vipashyana is awareness.

Further, in the Lotus Graded Path of the Great Perfection:

By letting the mind rest of its own accord, all subtle and gross thoughts repose and subside in their original condition. Then a calm abiding of the mind naturally occurs that is what is called “shamatha.” In its unimpeded radiance, the natural lucidity, a vivid nakedness takes place; this is called “vipashyana.”

Also in the Bodhichitta Pitaka Sutra:

The shamatha of the bodhisattva is perfect concentration; there is no dwelling in the notion of peace. Through vipashyana, by looking there is seeing; but although there is looking, nothing is seen. That is how they see and by doing so they see reality as it is.

This quotation explains the common shamatha, including the essence of the view of vipashyana. Also the Prajñaparamita Sutra states:

If you query as to the shamatha and vipashyana of a bodhisattva mahasattva, this is it: the wisdom that knows all phenomena is the shamatha and vipashyana of the bodhisattva mahasattva.

Hence this refers to the fruition, i.e., shamatha and vipashyana united. There are many similar references to this in sutras, tantras, and shastras. ⁷⁸

RELYING ON THE APPLICATION OF VIPASHYANA

In the Sutra That Unravels the Intent it is said that the cause of vipashyana is the perfect view springing from learning and contemplation. The intermediate Stages of Meditation states that there are three causes for the birth of vipashyana: to rely on a sublime person, to seek great learning, and to think properly. Here, “a sublime person” refers to a guru, a spiritual friend who possesses the realization of shamatha and vipashyana united; for if such realization is lacking, although they may be learned in the conventional terms of the figurative meaning, they will not have accomplished the true meaning. To “seek great learning” means to seek it from the scriptures of immaculate true meaning; this is because even though one may have learned figurative meaning teachings and conventional terms one may not have realized the true meaning. The ultimate does not lie within the field of the logicians’ conceptual analyses and investigations, therefore “to think properly” means that one must practice the lineage instructions passed down by the siddhas.

Furthermore, we need to remove the faults of dullness and distraction that were mentioned above. Particularly, in this practice lineage we believe that the view is to be realized based on the blessings of the guru. So to start by fervently supplicating one’s guru is of prime importance. In other words, in our case whether the realization of authentic vipashyana dawns or not depends on blessings. If through the strength of your great devotion the guru’s blessings enter your being, you do not need to examine the mind; you will simultaneously recognize mind and thoughts as being the fundamental essence. However, here analysis has been taught to facilitate a swift realization. If the blessings of the guru do not enter your being because your devotion is not so strong, you may spend a hundred years examining the source of vipashyana, but it will come to naught, as all your thinking and examining will be focused outwardly. Therefore devotion is very important. In the Hevajra Tantra there are many references to this point, such as this:

It isn’t something described by someone else; it is innate.

And:

Since this depends on the level of blessings

So does omniscient wisdom.

Lord Gotsangpa said:

There is a lot said about attaining buddhahood in one body and one lifetime through the mantrayana path. This can be asserted for devotion, but not for other practices.

Lord Gyalwang said:

Freedom through meditative exertion is doubtful.

Freedom through devotion is beyond doubt.

The difference resides in whether this crucial point is present or not.

Lord Drukpa [Tsangpa Gyare] said:

If the glorious and inconceivable innate state

Is not resolved by intrinsic awareness,

Search within for the absolute guru,

For it cannot be realized through any other factor.

Here he seems to say that exertion is important, but in fact, with “search within for the absolute guru” he is actually teaching the practice of unifying, through great devotion, the guru and one’s own mind as not two. Lord Lhatsewa the Great stated:

Having understood that devotion is the spiritual practice, I gained “knowing one liberates all.”

Therefore, devotion is very important. So in our case, without counting the sessions, in every situation the mind’s basic nature should never part from calm abiding nor its radiance from devotion, one’s voice should never part from supplication, and one’s body should never part from composure.

How do we carry out this investigation? For instance, it would be pointless to do any kind of thinking, as that would be to focus outward, like the analytical meditation of the scholars. Instead, we should follow the style of what is known as the resting meditation of a simple yogi. Here, by resting evenly in mind essence and not parting from it, the mind’s natural radiance examines itself. This is what is called “conceptual shamatha arising as discerning prajña.” The Great Brahmin said:

Kyema! Aim at that within yourself and look.

By looking with undistracted mind, looking disappears,

While with distracted mind “that” cannot be seen.

In the Stages of Meditation it is said:

If, when the mind has been stabilized on the object of shamatha, one thoroughly investigates through prajña, the light of perfect wisdom will dawn.

12: How To Practice Vipashyana

5. The main body of vipashyana practice

a. General investigation

i. Investigating the essence, the basic nature

A) Examining the identity of your mind essence

B) Examining its color and shape

C) Examining its support and location

ii. Examining the radiance of the basic nature: thoughts and thinking

A) Examining from where they arise at the beginning

B) Examining where they dwell in the meantime

C) Examining where they finally stop

iii. Investigating nature and radiance together

A) Examining in terms of single or multiple

B) Analyzing in terms of substantial and insubstantial

C) Analyzing in terms of the three times

iv. Analyzing apparent external objects

A) Examining the natural state of perceived objects

B) Analyzing whether these appearances exist dualistically as outer and inner

C) Analyzing the identification of apparent objects

D) Analyzing the essence of perceived objects

E) Analyzing their mode of arising

F) Analyzing the objects of fixation

G) Analyzing whether they are empty or nonempty

H) Analyzing the substance of that which ceased

b. Special investigation

i. Analyzing the root, ego fixation

A) Inner: Analyzing the ego fixation of the person

B) Outer: Analyzing the fixation on the identity of phenomena

ii. Analyzing the birthplace and way of abiding of the coarse concepts of the five poisons

A) Analyzing ignorance-dullness

B) Analyzing grasping and desire

C) Analyzing cruel hatred

D) Analyzing hostility and jealousy

E) Analyzing self-importance and pride

iii. Analyzing circumstances, positive and negative, pleasurable and painful

A) Analyzing external positive circumstances

B) Analyzing external negative circumstances

C) Analyzing inner mental happiness or joy

D) Analyzing inner mental suffering or unpleasantness

The Main Body Of Vipashyana Practice

This consists of (1) the general investigation and (2) the special investigation.

General Investigation

This includes explanation of (1) investigating the essence, the basic nature; (2) examining the radiance of the basic nature—thoughts and thinking; (3) investigating nature and radiance together; and (4) investigating apparent external objects.

Investigating The Essence, The Basic Nature

This has three parts: (1) examining the identity of your mind essence, (2) examining its color and shape, and (3) examining its support and location.

Examining The Identity Of Your Mind Essence

Adopt the right posture as indicated before. As to the gaze, without closing the eyes, look straight ahead. As the Great Brahmin said:

Not closing the eyes is the yoga of nonmeditation.

And elsewhere:

The yogi that does not close his eyes

Excels all other yogis.

Also:

The non-Buddhists look upward to Brahma.

The shravakas look downward to peace.

The vajra eyes look straight ahead.

Then supplicate the guru, ask for siddhis and receive the blessings. The guru dissolves into you and your minds become inseparable. Rest in that space and look at its essence. Then, after identifying the essence of mind, examine whether it exists or does not exist, what it looks like, and so on. If there seems to be something identifiable, investigate the qualities of that graspable aspect as well as those of the subject fixating upon it. If you perceive it as a sort of brightness, identify the manner in which that brightness is clear. Is that brightness like rainbow light or like the light of the sun, the moon, a butter lamp, etc.? Examine this in depth. If it does not seem to have the radiance of light, examine whether it is self-luminous. Now, if you take it to not contain anything at all, investigate whether that void is a kind of nothingness. If you perceive it as nothing, examine closely where phenomena and thoughts as well as this mindful knowing arise from. Once you come to the conclusion that it is an aware emptiness, rest right there.

Examining Its Color And Shape

Next, examine whether or not the mind has color or shape. If you see that it seems to have color and shape, check closely whether it is white, red, or any other color. What is its shape? Is it round, triangular, spherical, or does it have other forms, such as human or animal; or does it look like earth, stone, a mountain, or rock? In case it appears to have any of these shapes, closely examine what is there to be seen, cognized, or revealed. If you come to the conclusion that it is a lucid emptiness, devoid of color, shape, and so forth, rest right there.

Examining Its Support And Location

Examine whether the support and location of the mind is outside, inside, or in between. If it appears to be located inside, dwelling in the body, does it dwell in individual parts such as top, bottom, or between; limbs, stomach, the five main and six hollow organs? Or does it dwell in the body as a whole? If it dwells in the body as a whole, check whether it does so in the manner of inside-outside ⁷⁹ or mingling with it. If it seems that it mingles, when it projects to outer objects such as forms, how does it go there? When you come to the conclusion that it is the self-knowing inherently luminous awareness (rang rig rang gsal) that does not dwell in or take support on anything whatsoever, rest right there. At this point whether you recognize it or not depends on the blessings, so persevere in devotional supplications rather than in a lot of analyzing and examining.

Unlike before when, even though you had mental stillness and an experience of clarity, you had not reached conviction about the ultimate, proceeding as just described, identify the true mind. Having no color, shape, support, location, etc., it is empty. However, although it is empty, it is an emptiness possessing cognizance. Looking at the sky devoid of light or anything else, vision ceases. Similarly, the mind’s essence is self-knowing and inherently luminous. You must be sure about this and experience it. Tilopa stated:

For instance, the nature of sky transcends color and shape.

Untainted by whites or blacks, it is unchanging.

Likewise, transcending color and shape, the essence of one’s mind

Is untainted by the white and black factors of virtue and vice.

And:

For example, although you conventionally say that you see the sky,

You cannot say that the sky is like this or that.

Similarly, you may say your mind is luminous,

But there is no conventional basis for labeling it as “it exists like this.”

The nature of mind is originally like the sky:

There is not a single phenomenon that is not included within it.

In the Sun’s Expression it is said:

The myriad things are the magical display of the mind.

The mind cannot be shown by saying, “It is this.”

Therefore, samsara and nirvana are rootless.

Know them to be dharmakaya!

Gotsangpa said:

Look directly at your own mind.

Nothing is seen by looking; it is a non-thing.

When undistracted mindfulness is present, the naturally lucid essence is unchanging. When mindful presence is absent, it becomes an ordinary state of mind. Therefore, while identifying your mind as free from grasper and grasped, you should keep present your intrinsic awareness, sustaining its continuity without losing its sharpness.

Examining The Radiance Of The Basic Nature: Thoughts And Thinking

This has three parts: examining (1) from where they arise at the beginning, (2) where they dwell in the meantime, and (3) where they finally stop.

Examining From Where They Arise At The Beginning

Supplicate the lama and adopt the posture, resting in the essence of mental stillness as before. When a thought arises—or if due to a strong shamatha no thought arises, then without wandering, deliberately produce one—observe it, examining from which source this thought first arose. If you think it arose from mind essence, check if you can separate them, like a child born from its mother. If it does not look like you can separate them, does it arise from mind’s natural expression, like light radiated by the sun or the moon? Or is it that mind itself turns into the thought? Thoroughly examine points such as these.

The thought has not arisen from a specific cause, was not produced by particular conditions, nor manufactured by a creator, a craftsman, or anything else. Therefore, not originated from causes and conditions, rootless and without basis, it was never born. When you are convinced of this, rest right there.

Examining Where They Dwell In The Meantime

Whatever thought arises, examine whether there is a location—outside, inside, or in between; the five sense organs; etc.—that supports it either continuously or temporarily. If it does not seem to have a support or location, does it appear through a strong upsurge that is held to be real? If there seems to be no reification, is there anything identifiable? Or is it an undefined state where you cannot specify that “it is this”? Thoroughly examine it in these and other ways.

In no case is the thought found to have even a hair’s tip of support, dwelling, tangibility, shape, or anything else, and thus there is no location where it dwells that you can say, “This is the way it is.” When you are convinced of this, rest right there.

Examining Where They Finally Stop

Examine how the occurring thought, the radiance of the basic nature of things as they are, finally disappears. If you think it becomes nothing, has it become nothing after the thought stopped or has it vanished of its own accord and thus becoming nothing? If it ceased, who stopped it? What factor caused it to cease? If it vanished, what factor made it disappear? Did it disappear by itself?

Apart from its natural unfolding, whatever arises goes to no specific place and leaves no trace. Nobody stops it and its occurrence is not blocked. Therefore it neither ceases nor is destroyed; when you come to this conclusion, rest right there.

Investigate mind essence, experiencing your perception of it to the core. If, without caring for its arising, abiding, and ceasing, while leaving it intact, the self-arising thought is freed by itself into its own basic nature, you are seeing the genuine essence of mind. Lord Yangonpa said:

On examining the mind, some say that because at first what arises does not appear, it is not born; since it does not dwell, it is nonabiding; and lastly as it does not stop, it is unceasing. We say that an instant of what arises is not born because its essence from the very beginning has never been born; it is unceasing because from the point of view of awareness it is unimpeded; and it is nonabiding because it does not dwell separate from aware emptiness.

So sustain the natural flow with the mindfulness that lets be. Be convinced and loosely rest your awareness upon the continuity of the basic nature, the nonconceptual state in which there is nothing dualistic to cultivate.

Investigating Nature And Radiance—Or Stillness And Movement—Together

This has three parts: (1) examining in terms of single or multiple, (2) analyzing in terms of substantial or insubstantial, and (3) analyzing in terms of the three times.

Examining In Terms Of Single Or Multiple

This has two parts: (1) the general analysis in terms of single or multiple, and (2) the special explanation of stillness and movement.

General Analysis In Terms Of Single Or Multiple

Supplicate the lama and adopt the right posture. Based on mind essence, analyze with discerning prajña as follows. Examine whether the mind is single or multiple. If you understand the mind as being a single entity, what is the meaning of it arising as the myriad phenomena? If you perceive it as being multiple, find out from where, if not from mind essence, these minds that appear as separate arise. If investigating in this way you come to understand that, being neither single nor multiple, it is something that transcends both these extremes, then this will suffice.

Special Explanation Of Stillness And Movement

In general, again and again closely examine whether stillness and movement are the same or different. When the mind moves, does it move in the absence of stillness or does it move while its nature remains still? Is there stillness when there is movement? Is there a stillness occurring apart from the absence of that movement, or not? Is there a movement apart from the one that occurs or comes when there is no stillness? Thoroughly examine them in these and other ways.

It might be that after investigating in this way you still do not understand and continue to perceive stillness and movement as separate. You think there is something that stays still while there is movement and something that moves while there is stillness, and so forth. Well then, when these two are present, how do they stay? Are they one on top of the other, alongside one another, overlapping, or set in some other way? When they leave, how is it? Does one leave while the other remains? Or do they leave together and stay together? Thoroughly investigating this, fully resolve it to its depths.

Further, if during stillness there is no movement and during movement there is no stillness, you may think that they are the same. Then if these two are the same, examine in which way they are so. If you think they are the same in the absence of thought, how do these two, in that very sameness, merge and remain, etc.? Again, if you think they are the same when thoughts arise, are they the same due to thought movement unifying with stillness or by stillness unifying with movement?

By thoroughly investigating in these and other ways, you may see that the manifold manifestations arising from the play of the single essential ground are the natural expression of the mind, and they are inseparable. Like water and its waves or the sun and its light, they are not separate entities. If you understand them to be so, you will not find stillness and movement to be separate and you will not find their identities either. Convinced that there is no need to pursue or repress, adopt or reject stillness and movement, when the mind is still, rest in stillness and when it moves, rest in movement. Once you understand that this is sufficient, you must arouse confidence in the self-liberation of whatever spontaneously arises.

At that point, is the observer—awareness—other than the observed—stillness and movement—or is it actually that stillness and movement itself? By investigating with the gaze of your own awareness, you come to understand that that which is investigating itself is also no other than stillness and movement. Once this happens you will experience lucid emptiness as the naturally luminous self-knowing awareness. Ultimately, whether we say nature and radiance, undesirable and antidote, observer and observed, mindfulness and thoughts, stillness and movement, etc., you should know that the terms of each pair are no different from one another; by receiving the blessing of the guru, properly ascertain that they are inseparable. Ultimately, to arrive at the expanse free of observer and observed is the realization of the true meaning and the culmination of all analyses. This is called “the view transcending concepts,” which is free of conceptualization, or “the vajra mind view.” Jetsun Milarepa said:

Through the conviction that it is the view, look at your own mind.

If you seek a view other than mind,

It would be like trying to abandon your own mind, O physician monk.

Also Jetsun Mitra Yogi said:

Emaho! It has never been born.

It creates all of samsara and nirvana.

It is nowhere else but in the center of one’s heart.

Realize it through the kindness of the guru!

Gyalwey Wangpo [Kunga Paljor] said:

Even “good” conceptual views are destroyed.

Beyond concepts, even the term “view” does not exist.

The certainty that observer and observed are inseparable

Is found through the kindness of the guru.

Hence, it is sufficient to sustain the meditation by barely not forgetting the inseparability of nature and radiance in the continuous state of thoroughly knowing the nature.

Analyzing In Terms Of Substantial And Insubstantial

The variety of thought movements is just a manifestation of precisely this mind essence. Now, is the mere designation “mind” something that exists, a concrete thing? Or is it nonexistent, nothing? If it is substantial, is it found as such in the object or in the subject? If found in the object, what is its shape and color? The same investigation should be applied to the subject as well. Furthermore, if it is nothing—insubstantial—what has created its various manifestations?

If by investigating in this way there were an existing essence it would be right to establish it as being a concrete thing, but investigating with intelligence, nothing whatsoever is found to have real existence. Therefore you should realize that the mind is something beyond the extremes of eternalism and nihilism. What are eternalism and nihilism? Nagarjuna said:

The view of existence is the view of eternalism.

The view of nonexistence is the view of nihilism.

As to the way in which it transcends the extremes of eternalism and nihilism, since mind has no shape, color, dwelling, support, or identifiable essence, it does not fall into the extreme of eternalism. Having the cognizance of the self-knowing inherently luminous awareness, it is not total nothingness, and therefore it does not fall into the extreme of nihilism. While it is not established as belonging to the category of an existing thing, it also does not fall into the category of being nothing—a nonexistent thing—because it lies within the sphere of experience of one’s awareness-wisdom. Hence, free from being either something or nothing, it does not fall into the path of eternalism or nihilism, and this is known as madhyamaka, or the middle way. Continuing the above quotation:

Therefore, the wise dwell neither

In existence nor nonexistence.

Also:

Whatever arises interdependently

Is unceasing and unoriginated,

Is neither nothing nor eternal;

It neither comes nor goes.

And:

What are called “existence” and “nonexistence” are extremes.

“Empty” and “not empty” are also extremes.

Thus, having completely abandoned the two extremes,

The wise one does not even dwell in the middle.

Therefore, free of all mentally created conceptual modes of apprehension, such as the views of existence, nonexistence, and equality, you should rest evenly in the genuine innate state without mental fabrication.

Analyzing In Terms Of The Three Times

The essence or mode of being of one’s mind transcends the extremes of eternalism, nihilism, etc. It is the empty, naked, and vividly aware mind, arising unobstructedly in a variety of ways. Examine its essence. Where has past mind gone? From where does future mind arise? How does the present mind abide?

Past mind ceases and vanishes. Future mind has neither taken birth nor yet arisen. Nothing whatsoever can be identified in the present mind. By investigating in this way, the mode of all phenomena is also seen to be similar: every single phenomenon is unreal. They are but mere designations of one’s conceptual mind; hence their birth, cessation, and abiding have no existence whatsoever. You must experience mind and phenomena as never changing, like space. Lord Jowo said:

Thus past mind ceases and vanishes. Future mind has neither taken birth nor yet arisen. Present mind is extremely difficult to examine; like space which is without color or shape, it does not exist.

Further, investigate whether there is or isn’t a source from where this mind essence—the fundamental ground—arises at the beginning. Is there a location where it dwells in the meantime? Is there an exit through which it leaves at the end? If there seems to be a source, location, and exit, examine first where the mind comes from, then where it stays, and finally where it goes. Then, if you don’t perceive a source at the beginning, a location in the meantime, or a destination at the end, carefully examine the way in which these are absent and reach a final conclusion. With this conviction, investigate the meaning of “unoriginated” to its depths and experience its certainty at the level of the ground, verifying such points as these: Since mind essence does not happen fortuitously, it is present at all times. Since it is unoriginated, nonabiding, and unceasing, it is incessant. It is neither good when realized nor bad when not realized. Because it endures, it neither increases nor decreases. Since it is a matter of whether you recognize it or not, it is neither obtained nor lost respectively. Because it never changes at any time, it neither waxes nor wanes.

Through all these methods of investigation, you come to know the crucial point: that mind essence has always been free from all conceptual limitations. To “see the mind” is merely a verbal convention apart from which not even as much as a hair’s tip of tangibility in what is seen or of substantiality in the seer is perceived or seen. Ultimately its nature is such that it transcends the field of speech and thought, and it never changes. In The Two Segments it is said:

This self-knowing awareness-wisdom transcends the path of words

And is not in the domain of the conceptual mind.

In the Prajñaparamita:

Prajñaparamita, beyond words, thoughts, and description,

Unoriginated and unceasing, its very nature is like space.

It lies only in the domain of self-knowing awareness-wisdom.

I prostrate to the mother of the conquerors of the three times.

In the Concise Prajñaparamita Sutra:

People say the words, “I see space.”

“How do I see space?” That is the point to analyze.

The Tathagata has taught that phenomena are to be seen in this way.

This seeing cannot be illustrated by any other analogy.

In the Chakrasamvara Samvarodaya:

Though sentient beings depend on mind and mental events,

Their nature is similar to space, abiding as perfect sky,

Transparent like a crystal and a jewel,

Having a form without beginning or end.

Free from mental constructs, it does not reside in the domain of the senses.

It is unchanging and invisible,

Entirely empty and devoid of afflictions.

Thus most Indian and Tibetan scholars as well as accomplished practitioners have given the name “perfect nature” or “thoroughly knowing the nature” to the recognition of mind essence and the natural lucidity free of fixation. Master Maitripa stated:

The thorough knowing of the ground’s nature

Is this innate essence that cannot be shown.

It is the way of all the conquerors,

Constantly abiding in one’s own mind.

And Lord Toktse said:

This cognizance of the innate nature

Has been called “thoroughly knowing the nature”

By all male and female great siddhas.

This is the very practice that I also do.

Lord Lhatsewa said:

If you thoroughly know the nature, you never part from meditation.

Once this is seen in this way, there are no longer any fabricated patches to affix. Thoroughly knowing the nature—self-knowing awareness—carefree, and comfortable, let be in that space and sustain the essence with undistracted nonmeditation. This is important.

Analyzing Apparent External Objects

Lord Takpo said that whatever experiences might occur, all thoughts of subject and object arising in the mind should be classified as perceptions. ⁸⁰ However, for the time being, in order to facilitate understanding, we will also designate the objects of grasping—the phenomena of the six sensory groups such as forms—as “perceptions,” and examine them.

When, within the domain of karma and propensities, the eyes and the remaining four sense organs come into contact with their five objects, such as forms, perception occurs in the following way. At this point, obvious things that are well known usually appear in ordinary beings’ sensory consciousness as having true individual characteristics of shape, color, and so on. Without reverting from such a common way of perceiving, no analysis is made as to the absence of true nature in outer objects, such as forms, by reducing them analytically into atoms and sides. Since we believe that once the nature of the fixating mind is resolved, the fetter of the grasped object is released by itself, we primarily analyze the perceiving consciousness.

There are eight ways of carrying out this analysis: (1) examining the natural state of perceived objects, (2) analyzing whether these appearances exist dualistically as outer and inner, (3) analyzing the identification of apparent objects, (4) analyzing the essence of perceived objects, (5) analyzing their mode of arising, (6) analyzing the objects of fixation, (7) analyzing whether they are empty or nonempty, and (8) analyzing the substance of that which ceased.

Examining The Natural State Of Perceived Objects

Before starting any of these analyses, supplicate the lama with fervent devotion and yearning, guiding your prayer toward establishing certainty about phenomena. Without wandering, while in empty lucidity let your mind be vividly aware of the appearance of any visual form. When this is happening, examine whether that apparent image has arisen from the natural radiance of mind’s basic nature, or whether it exists elsewhere. Likewise, investigate its substance, shape, color, dwelling, and support. If you think that it is a thing existing apart from the mind, investigate what is the difference between the thing and the perceiving cognizance. If it seems to have substance, shape, and so forth, how is it that from the arising of just its unimpeded appearance it is established as real? As in the case of visual forms, be open to perceiving appearances of different things of the world and its inhabitants, including sounds, smells, and the other sensory objects, and examine the observer.

While examining in this way it may happen that the perception itself becomes unclear because the phenomenon stops. Or it may be that it has subsided in the state of empty lucidity along with mental occurrences and fixating thoughts, and the mind has come to rest in composure. Because of this you might not be able to clearly differentiate the perception from the perceiver. If that happens, then again be open to perceiving any phenomenon, and right on that perception you should analyze the perceiver.

In short, no matter how a phenomenon may manifest, while appearing without interruption mind and phenomenon are inseparable, arising as emptiness transcending shape, color, and so forth. Therefore, there should be no attachment to the appearance and if you experience it as somewhat lackluster, a slight experience corresponding to this stage has arisen within you. So from then on, when subtle or coarse phenomena arise, you should keep to perceiving them as empty phenomena.

Analyzing Whether These Appearances Exist Dualistically As Outer And Inner

Again be open to perceiving a visual form. ⁸¹ Examine the mind and the apparent form. Are these two side by side, outside and inside, one on top of the other, etc.? If they are so, are they one autonomous entity or are they two separate entities? In case the apparent form and mind are one entity, are they so due to the mind becoming the apparent form or to the apparent form becoming the mind? Likewise, by examining the things, sounds, and so forth of the universe and its inhabitants, if you come to understand that phenomena and mind are coemergent from the beginning, like the sun and its light, that itself would be enough.

Analyzing The Identification Of Apparent Objects

Again be open to perceiving a visual form and examine it. Can it be identified as empty? Can it be identified as a phenomenon? Can it be identified as mental clarity? By similarly investigating the sounds and so forth of the world and its inhabitants, when you are sure that there is nothing whatsoever that can be identified, rest right there.

Analyzing The Essence Of Perceived Objects

Again be open to perceiving a visual form. Examine whether its essence truly exists. Since in the face of delusion all kinds of things arise, analyze whether it is false. Likewise, examine all other objects of perception, whereby you will not find any true nature at all in any of them. However, since they do arise from an interdependence of causes and conditions, they are not utterly nothing. Experiencing them as the moon on water, for example, rest right there.

Analyzing Their Mode Of Arising

Again be open to perceiving a visual form. Has it arisen from external conditions? Has it arisen in the eye, the gateway of vision? Does it arise from the mind consciousness? Thoroughly examine questions such as these. Similarly, analyze the objects of the other senses.

Although it arises as an object of both gateway and conditions, and so forth, unless it is seen by the mind it will not arise in the field of consciousness. Therefore, understanding that the object arises from the interdependence of conditions and gateway, if you realized and experienced that consciousness arises from the appearance and the appearance arises from consciousness, this would be sufficient.

Analyzing The Objects Of Fixation

Again be open to perceiving a visual form. Examine that which fixates upon it as a concrete object with inherent characteristics so that it appears as something that exists. Examine that which, from the dualistic mind, fixates on the natural state as empty. Likewise examine that which fixates on the object as existing or not or as being true or false. By also properly examining other things and beings in the world you should come to understand that free from the stain of conceptual fixation on inherent characteristics, the things and beings of this world are the radiance of the unoriginated originally free nature, arising without impediment. If so, that would be sufficient.

Analyzing Whether They Are Empty Or Nonempty

Again be open to perceiving a visual form. Is it something concrete or not? If not, is it insubstantial, empty? If it is a concrete phenomenon, examine whether it is permanent and stable or not, instead of being a deluded perception by the visual consciousness of an object corresponding to the six sensory groups. If it is empty, is it primordially so? Also analyze the various other things, sounds, and so forth of the entire world. If by doing so you come to realize that the myriad things that appear in the absence of investigation are, when properly investigated, false phenomena similar to an illusion, indivisible from mind, that would be sufficient.

Analyzing The Substance Of That Which Ceased

Again be open to perceiving a visual form. At the end, when it is not seen anymore, and thus it has ceased as if becoming invisible, how has it ceased? Is it because the apparent thing lost its support of delusion, or rather that it has somehow faded away? Has the feeling corresponding to the five perceiving gateways stopped, or is it that the visual consciousness has become too distracted, after which the previous mind has stopped on its own and then another subsequent mind arises? Or has its visibility become dormant? Investigate all these and, applying the same reasoning, extend your analysis to all sounds, etc., of the entire world. When you finally experience that appearances are not blocked and therefore are without destruction or cessation, then that will be sufficient.

By thus examining and investigating, the dualistic fixation on phenomena and mind essence as separate is destroyed. Then no matter how the various phenomena might appear, you will experience them as having an unidentifiable essence, as empty appearance or appearing emptiness. You should then know that being inseparable from mind essence they are like the analogy of an illusion or, better said, like the dreaming mind and its dream images. For example, while dreaming, any outer image arising in the dream is not beyond the dreaming consciousness itself; the dream images and the dreaming consciousness are inseparable. Likewise, although all kinds of outer phenomena appear, they are simply appearances, mere unobstructed appearances of mind essence, and nothing beyond that. You should know that your mind and phenomena appearing as the myriad things are inseparable.

In a sutra we find:

The three worlds are only mind.

If they are known as mind, then there are no phenomena.

Lord Gotsangpa states:

All these phenomena are one’s own mind; although they appear, they have no true nature.

Siddha Orgyenpa says:

Mind and phenomena, these two, are indeed the same, like fire and heat.

Let us see the reason that this actuality appears falsely. From beginningless time our individual minds have been disturbed by the power of deluded propensities and karma. On account of this, all kinds of phenomena arise like dreams. Moreover, the different individual perceptions cannot be defined as being one by stating, “They are this.” For example, what is regarded by humans as earth and stones is seen by gods and spirits as mansions. When looking at the same liquid, gods see it as nectar (amrita); hungry ghosts (pretas), as pus and blood; and humans, as tea or beer; whatever the case, none of these perceptions can be considered ultimately true. Similarly, if anger is blazing within like fire, all outer phenomena appear as enemies. Once we have trained on inner love, compassion, and bodhichitta, outer beings are perceived as our parents. When we have stabilized the development stage within, all phenomena arise as male and female deities. If the inner realization of mahamudra has been trained to the point of transcending meditation and postmeditation, all external phenomena arise as the play of great bliss dharmakaya. Dusum Khyenpa said:

An angry meditator

Sees all phenomena as enemies.

A meditator who has practiced loving-kindness

Sees everybody not as friends or foes but as parents.

A meditator who has stabilized the development stage

Sees the entire world and inhabitants as divine.

The meditator who has practiced luminosity

Realizes everything as dharmakaya, without dividing outer and inner.

What is outer is inner;

The doings of the inner arise as the outer.

Therefore, be convinced that the variety of phenomena is neither totally external nor remains totally within mind essence, but rather phenomena and mind are nondual. Knowing that praise and blame, pleasure and pain, love and hate, and so forth are dreamlike deceptive seductions, give up doing as you like. And in relation to buddhahood, don’t deliberately practice just to achieve an equanimity free of desire. Whatever appears, whatever may occur, you must leave it to itself, sustaining its essence without modification.

However, as long as there are impure collective karma and habitual patterns, object, sense organ, and consciousness fall under their domain. We merely know that these three arise interdependently, but apart from that, we haven’t turned away from the mode of arising of collective phenomena. To have completely cut off all misconceptions regarding the indivisibility of phenomena and mind, and to merge mind and phenomena free of hope and fear is said to happen at the time of the greater level of one taste. Here, as the opportunity arose, we simply mentioned it.

Special Investigation

Three general analyses are carried out here: (1) analyzing the root, ego fixation; (2) analyzing the birthplace and way of being of the coarse concepts of the five poisons; and (3) analyzing the circumstances, positive and negative, pleasurable and painful.

Analyzing The Root, Ego Fixation

There are two types of ego-fixation: (1) inner and (2) outer.

Inner: Analyzing The Ego-Fixation Of The Person

Properly examine the five aggregates, i.e., form, feeling, perception, formations, and consciousness. Is there a substantial entity in these five aggregates? Or are they insubstantial? How is the true existence of the self fixated upon these aggregates? If you believe that it is real, this is the personal ego-fixation, so persevere in further examining it. If all the aggregates as a whole are realized to be in essence emptiness, this is what is called “the egolessness of the person” and it would be sufficient.

Outer: Analyzing The Fixation On The Identity Of Phenomena

Examine the five sense gates, the outer objects grasped at, and the inner grasping mind comprising the eight consciousnesses where the perception takes place. Are any of these truly existing or not? Check whether there is a cause for the bondage brought about by fixating on subject and object as separate, which creates the notion of mine. Investigate in other ways as well. If there is clinging, it is the fixation on the identity of phenomena, so continue investigating. If you realize it to be pure emptiness, this is what is called “the lack of identity of phenomena,” and it will be sufficient.

Analyzing The Birthplace And Way Of Abiding Of The Coarse Concepts Of The Five Poisons

Five analyses are to be carried out: (1) analyzing ignorance-dullness, (2) analyzing grasping and desire, (3) analyzing cruel hatred, (4) analyzing hostility and jealousy, and (5) analyzing self-importance and pride.

Analyzing Ignorance-Dullness

Not knowing what is to be adopted and rejected in terms of the outer causes and effects of karma; being deluded about the characteristics, the mode of arising, and the natural state of inner awareness; and a present lack of mental clarity such as sleep, dullness, or torpor—whether these forms of unclear mind are present or you arouse them deliberately, examine the fresh identity of that which arises. First, what is the birthplace of that ignorance-dullness? Where does it arise from? From what cause did it originate? Which conditions have brought it about? If by investigating you think that it is born from the mind, are they two separate entities like a child born from its mother? Or does it arise from the mind’s expression, like water and wave? Investigate well in this and other ways.

Next, in which way does it abide? Does it dwell in the upper or lower body, outside or inside, or anywhere else? What shape, color, or substance does it have?

If after following such lines of inquiry you conclude that it is a manifestation of delusion, has this been provoked by a disease or generated by a demon, instead of being an expression of the mind? Can it affect positively or negatively the empty mind? Is its identity different from mind essence or is it the same? Investigate thoroughly.

Finally, how is it eliminated? If it has stopped, which conditions made it stop? If it has been eliminated, which conditions removed it? If after examining in this way you think that it has become nothing, has it somehow ended by itself and vanished or has it dissolved right into the mind? Properly inquire in these and other ways.

Analyzing Grasping And Desire

You may have solid attachment to your wealth, possessions, merchandise, or food, or you may be attracted to and cling to a specific object and so feel desire, craving, and longing. If you have any of these concepts, examine its essence as before. If not, then deliberately arouse one. First, from where is it born? Then, what is its mode of being? Finally, where does it stop? Properly examine by following lines of inquiry such as these.

Analyzing Cruel Hatred

A fierce, cruel hatred toward those who disagree with you, such as enemies, may be burning in your heart. Whether with a motive or not, you may be experiencing anger or cruel feelings toward someone who incites it, but if not, deliberately arouse it. Examine its essence as before. First, where was it born? Next, how does it abide? Finally, where does it stop? Keep on investigating in these and other ways.

Analyzing Hostility And Jealousy

Toward someone else, whoever it may be, you may feel apprehensive that he may be higher, wealthier, more powerful, and so forth. Feeling a sense of loss to different degrees, you may be unhappy and spiteful. If you do not, then deliberately arouse any of these feelings. Thoroughly examine its essence as before. Where was it born to begin with? How does it abide in the meantime? Where does it finally cease?

Analyzing Self-Importance And Pride

Due to your beauty, wealth, or power; your learning, reflection, and meditation; or anything else, you may feel that you are superior to others. Your attitude reflects the thought, “Nobody is like me. Apart from me, nobody knows.” If you do not have these feelings, in any degree, then deliberately arouse any of them. Analyze its essence. What kind of birthplace does it have at the beginning? Then, how does it abide? Finally, how does it cease? As before, properly examine questions such as these.

Thus, by examining the concepts of the five poisons, you come to see that it is dualistic fixation that makes them appear to be separate from mind essence. Whatever form of the five poisons arises, experience it as empty lucidity, lacking an identifiable essence. You should know that mind essence and the five poisons are inseparable, like water and waves. Waves do not go beyond the water; the water itself arises as waves, and these are not something other than water’s nature. Similarly, the concepts of the five poisons simply arise, without going beyond the mind essence, empty lucidity. And as far as mind essence is concerned, it also arises unimpededly as any of the concepts of the five poisons; you should be certain that these lack an identity and are no other than the empty lucidity of mind essence.

Analyzing Circumstances, Positive And Negative, Pleasurable And Painful

Four analyses are carried out: (1) analyzing external positive circumstances, (2) analyzing external negative circumstances, (3) analyzing inner mental happiness or joy, and (4) analyzing inner mental suffering or unpleasantness.

Analyzing External Positive Circumstances

At present you may be experiencing some degree of happiness; you have no suffering and whatever you wish for such as food, wealth, enjoyments, and fame is accomplished. If not, then deliberately arouse this experience in your mind. Regarding the fresh identity of that experience, first, what kind of source does it have? In what manner does it arise? Then, what is its essence—substantial or insubstantial? Finally, while the experience is fading away and becomes imperceptible, where does it fade to? How does it vanish? Thoroughly investigate in these and other ways.

Analyzing External Negative Circumstances

You may be encountering undesirable situations, such as hostility from enemies, obstacles from gods and spirits, physical illness, or mental suffering. In case you are not, then deliberately arouse in your mind any of these experiences. Examine that perception as before. Firstly, how does it arise? Then, what is its essence? Finally, how does it fade away?

Analyzing Inner Mental Happiness Or Joy

Your body is healthy and your mind is joyful and at peace, experiences and realizations are increasing, and so forth. If not, then deliberately arouse such a feeling. Examine its essence as before: how it arises at the beginning, abides in the meantime, and vanishes at the end.

Analyzing Inner Mental Suffering Or Unpleasantness

Body and mind feel uneasy and you are unhappy, experiences are not increasing, and you feel no joy. You may be having any such feelings. If not, then deliberately arouse them. Analyze their essence as before: how they arise at the beginning, abide in the meantime, and how they change and fade away at the end.

By examining in these ways, you will find no distinctions between good and bad situations. You should experience the truth of nonorigination as they are all inseparable from essential mind, emptiness. In brief, you must examine them until you have reached a definitive conclusion, experiencing the rootlessness of the basic nature or ground of essential mind.

In some styles of guidance advice, based on a suitable system of seeking mind, a method of inquiry into only the lucid knowing of the thought-free mind is applied; and apart from that, one does not carry out any examination on thoughts or phenomena. We regard this as slightly unrefined because practicing in that way, most minds will find it easy to meditate during stillness, but difficult when there is thought movement or perceptions. Similarly, some say that by looking at thoughts and phenomena as described, shamatha turns into lucid emptiness; however, although this indeed may occur to some beginners, others simply draw thoughts and appearances toward the state of meditative composure and other than that they do not resolve thoughts and phenomena and take them as the path. Therefore you should be aware of this distinction.

By having investigated through the above analyses, you come to experience the natural condition of mind beyond thought and words. Finally, even the analyzer, the discernment itself, subsides and vanishes on its own, after which it is said that thought-free wisdom arises. The Great Brahmin said:

By looking at the nature of primordially pure space

Again and again, the seeing ceases.

And:

When mind turns itself into a symbol

And thoughts do not move but stay still,

Just like salt dissolving in water,

Mind dissolves into its nature.

Furthermore other effects take place. You are free from attachment to the things of this life, and passion and aggression are eradicated. The core hidden deception bursts and the false structure of the conventional level collapses. Samsara is uprooted and the foundation of nirvana is laid. The root of the five poisons dries up and you see the spectacle of illusion.

13: The Fruition Of Vipashyana

6. Evaluating whether vipashyana has arisen or not

7. Equivalence with other systems of vipashyana meditation

8. How to meditate with shamatha and vipashyana united

9. The fruition of vipashyana

Evaluating Whether Vipashyana Has Arisen Or Not

Every time one practices vipashyana as described above, one investigates with discerning prajña. At that time, it happens to some people in whom shamatha stillness is very intense that, due to this stillness, they do not ascertain the point being examined, no matter how hard they try. Just as they start to analyze, the samadhi of shamatha arises and they are convinced that all the points of the investigation are resolved right then; thus their vision of the essence becomes deluded. Others have a very strong experience of nothingness, and due to this the lack of essential nature of all phenomena appears as that experience of nothingness; taking that as the essence they too are deluded. For a while they should apply methods for removing that shamatha experience and their clinging to it. Then, once the fog of experience is cleared from their cognizance, they should again practice vipashyana, whereby they will succeed.

It also happens that some unintelligent people with great obscurations do not see the essence no matter how much they investigate. For some time they should exert themselves in purification and generation of merit practices. Once they have developed the sharp clarity of shamatha, at some point they should practice vipashyana. Some other people are very intelligent, so when they have a good understanding of an idea, they proudly regard that as having had the experience. Though they may be very eloquent, most scholars have no experience. As the saying goes, “You believe the person who gives explanations about herbs and roots but does not identify the medicine.” Some others may not know how to put it into words, but when the opportunity arises for the experience, they gain conviction on the basis of the essence. Therefore, it is extremely important to distinguish between all these. No matter how good a meditation may be, if vipashyana has not dawned, it is simply one of the worldly non-Buddhist or common Buddhist meditations. It does not even qualify as a meditation of the hinayana, so how could it possibly qualify as a meditation of mahayana, madhyamaka or especially mahamudra? For this reason it is important to earnestly practice vipashyana.

Now, to what degree must vipashyana have arisen to be considered true vipashyana? The unmistaken vipashyana that has directly realized the truth of dharmata comes only at the time of the greater level of the yoga of simplicity. In our case, however, we are only concerned with the vipashyana that arises in the beginner’s mind. For instance, the first moon of the month does not have the same function as the full moon, yet it is still conventionally considered to be the moon. Therefore here we are concerned with the vipashyana that includes one’s mind and the thoughts and phenomena arising from its radiance, as discussed earlier. All phenomena of subject and object are unoriginated, nonabiding, and unceasing. To know this crucial point and to have the experience and conviction born from deep within that they are devoid of true essence or nature is what, at this point, should be defined as vipashyana. It may happen that, for some time, vipashyana does not arise to such a degree. However, as followers of the practice lineage, we acknowledge the following beginner’s vipashyana. The essence of one’s mind is an unidentifiable void; it is the primordial cognizance that has not been fabricated. In the mind that is aware of itself and lucid by itself, these two, void and cognizance, are inseparable. To gain the experience that the mind has ascertained that it is so is a beginner’s vipashyana. By sustaining just that much at the beginning, we are confident that unmistaken vipashyana will gradually arise.

Why do we believe that this will happen? The evident concept-free wisdom of mind essence does not fall into any extreme whatsoever, whether of existence or nonexistence, being or nonbeing, eternalism or nihilism. It is experienced and known as inseparable from lucidity, emptiness, and awareness. Nonetheless, it cannot be illustrated and there is no way to express it verbally. It is self-existent and self-arising, and the vivid wakefulness in exactly this state is given the name “vipashyana,” or “higher insight.” From the state of ordinary being onward, it is never separate from oneself even for an instant, but as long as it is not embraced by the pith instructions and blessings, it is not recognized. At the time of resting in shamatha meditation, that which rests or watches whether there is stillness or not, and so forth, is precisely this vipashyana, except for the fact that it somehow does not see itself. In fact, the discursive thoughts at the time of ordinary being, which proliferate as a concrete chain, are none other than vipashyana itself manifesting as discursive thoughts. The experiences of shamatha are also none other than the vipashyana cognizance arising as bliss, clarity, nonthought, and all the rest. Nevertheless, to maintain stillness alone without knowing the original face of bare nonconceptual mind does not become a cause for enlightenment. So from seeing the original face onward, there is nothing whatsoever that does not become vipashyana or mahamudra, whether it is stillness, movement, or anything else. As Lorepa said:

No matter what arises in the field of the six senses,

If the mind does not grasp at it,

It spontaneously appears and is self-liberated.

Have you realized this distinction, all you meditators?

In the sutra system, it is taught that first the pliancy of shamatha is accomplished. Based on that, the power from practicing vipashyana brings about a pliancy that is considered to be the actual vipashyana, and any vipashyana after that will be similar. In our case it is not that definite; it depends strictly on the nature of the experience and realization.

Equivalence With Other Systems Of Vipashyana Meditation

In the Sutra That Unravels the Intent and other sutras, the four vipashyanas of distinguishing phenomena and the rest are explained. Here are the equivalences with our system.

To focus on what arises from the expression or radiance of the mind, the thoughts and perceptions that include all phenomena of subject and object, is the vipashyana that distinguishes phenomena. This is because after focusing on the diversity of phenomena—all knowable objects—they are completely distinguished from each other. To focus on the absence of true nature in each of the aspects of subject and object is the vipashyana that utterly distinguishes, because the distinction is carried out by focusing on the “as it is” aspect of knowable objects. To discern these two with fixation on inherent attributes is the vipashyana that completely discerns, because the coarse meanings of “as it is” and “as many as there are” are discerned with fixation on inherent attributes. The subtle investigation deriving from these two is the vipashyana that completely investigates, because even the subtlest aspects of “as it is” and “as many as there are” are perfectly investigated. In the Shravaka Levels it is said:

In this regard, how is the distinction carried out? Full differentiation should be accomplished through the object of completely trained scrutiny, the object of mastery, the object of completely trained afflictions, and as many objects as there are available.

Also, as found in the Sutra That Unravels the Intent:

If we compare the explanations of the three vipashyanas derived from attributes, in our case the diverse objects of observation of vipashyana are in the conceptual style; so this is equivalent to the vipashyana derived from attributes. This is because the object of observation of vipashyana is only a conceptualized image, a mental engagement. The way to bring about the realization that these have no true nature is the vipashyana derived from a thorough search. This is because it is a mental engagement that knows the object of examination that was not realized before. The way to become familiar with the attained freedom related with all phenomena having no true nature is the vipashyana derived from discernment. This is because, once the natural condition of all phenomena is realized through discerning prajña, this vipashyana brings about familiarization with the natural condition so that one comes into contact with the perfect bliss of liberation.

The same sutra also states:

What is meant by “derived from attributes?” It is the vipashyana that mentally engages solely on a conceptual image in the field of experience of samadhi. What is the vipashyana derived from a thorough search? It is that particular vipashyana that mentally engages in order to have the excellent realization of those phenomena that have not been extremely well realized through prajña in the previous vipashyana. What is the vipashyana derived from discernment? It is that particular vipashyana that mentally engages in order to achieve freedom derived from the phenomena that have been extremely well realized through prajña, and to properly come into contact with bliss.

Apart from the classification of vipashyana thus described simply being mentioned in sutras and commentaries, the manners of establishing certainty in each have not been explained in the texts on the stages of meditation. The key points of all these forms of vipashyana are condensed in the manner of establishing certainty based upon the twofold selflessness, which is very renowned in the sutra system both in India and Tibet. Comparing these with ours the manner of establishing certainty about the essence of mind is equivalent to the approach found in the sutras that establishes the selflessness of the individual self. In the sutra section the approach is through reasoning, and the individual is held to be the continuity of the aggregates. This apprehends itself as permanent and singular, after which it clings to and fixates upon itself as “I” or self. This is the self of the individual. To know that it has no true nature is called “the selflessness of the individual.” Likewise, in our case that which holds itself as permanent and singular and fixates as “I” or self is one’s own mind itself. This is confirmed not only by establishing that it has no true nature, but also by one’s own mind becoming the object of meditation.

Similarly to establish certainty about thoughts and phenomena is equivalent to the sutra method of establishing the lack of identity, or selflessness, of phenomena. In the sutra system, the individual self designates the aggregates, elements, etc., as phenomena. Clinging to and fixating upon them as things endowed with inherent defining attributes is the identity, or self, of phenomena. To know them as having no true nature is the selflessness of phenomena. Likewise, here we not only establish that the mental events and external forms, sounds, etc., designated by the mind and appearing as things endowed with inherent attributes have no true nature, but we also take them as the object of our meditation.

However, the order in which the subject and object are ascertained is different. In the sutra systems it is taught that without first resolving the object grasped upon, the subject—the fixated mind—cannot be resolved. Dharmakirti stated:

Without refuting the object [“mine”],

That [“I”] cannot be eliminated.

Aryadeva said:

If the object is seen as lacking inherent identity,

The seed of existence is obliterated.

In our case, we believe that proceeding in that way leads to a lot of difficulty in resolving the fixating mind. Therefore we first resolve the fixating mind, whereby the object of grasping becomes resolved by being self-liberated. By cutting a tree from the root, its branches, leaves, and petals all dry up. Tilopa applied this analogy in his teaching and the same has been taught in all the instructions of essential truth.

How To Meditate With Shamatha And Vipashyana United

Shamatha is responsible for ensuring that the mind does not waver from the object. After the realization of suchness, perverted views can no longer shake the mind and it remains like a mountain, which is the work of vipashyana. Therefore both shamatha and vipashyana are needed. As said in the Moon Torch Sutra:

By the strength of shamatha, distraction ceases.

Through vipashyana, it becomes like a mountain.

For beginners the meditation with these two in union has been explained as follows. If due to excessive analytical meditation and vipashyana distraction develops, one should practice shamatha. And when through excessive shamatha and meditative resting there is dullness, vipashyana should be practiced. When practicing shamatha and vipashyana together, one should practice truly uncontrived equanimity. In the first Stages of Meditation we find:

If dullness of mind is not removed then there is no vipashyana because of extreme dullness and the mind becoming as if blind. Therefore, if the mind is dull, this must be removed. If by practicing vipashyana prajña becomes excessive, then the mind moves too much, like a butter lamp placed in the wind. Therefore the vision of suchness will not be very clear. Hence, at that time shamatha should be practiced.

And:

At some point both are practiced together. Then, one should remain without applying an antidote for as long as no harm is done to body or mind.

Summarizing these topics, mind essence is included in nonmeditation and nondistraction. This should be known by beginners. Nonmeditation is on the side of shamatha and relaxation, so dullness arises when it is excessive. Nondistraction is on the side of vipashyana and tightness, so agitation arises when it is excessive. Therefore we believe that one must maintain the meditative composure balanced between tight and loose. Lord Gampopa said:

Don’t manipulate, rest carefree.

Don’t seek further, rest casually.

Don’t mentally engage, rest without reference point.

Therefore don’t wish for a meditation; don’t wish for an experience; don’t think, “This is the meditation.” Don’t mentally fabricate it in any way whatsoever. Thoroughly knowing the nature, sustain the unveiled original face of the basic nature as it naturally flows and arouse conviction in that itself. As Saraha said:

Once the mind, the root of all of samara and nirvana,

Has been realized, rest carefree by not meditating.

Once it rests in you, to look for it elsewhere is to be deluded.

Being neither this nor that, it is the continuous state of the innate.

Nevertheless, in the state of nothing-at-all-to-meditate-upon, a somewhat one-pointed mind is definitely required, in which there is a degree of nondistraction based upon whatever experience one has. The Great Brahmin said:

Kyema! Point at that itself and look!

While through undistracted mind the looking disappears,

It is not realized with a wandering mind.

You lose the jewel of that itself in the dense jungle of concrete things.

And Shawaripa said:

Kyema! With undistracted mind, look at yourself!

Virupa said:

Don’t think at all whether it exists or not. Rest without distraction in the continuous state.

Tilopa said:

If there is no distraction, that is the king of meditations.

Maitripa said:

Resting without distraction in the continuous state...

In this context, to rest one’s mind of its own accord without meditating at all is shamatha. Not to wander from the ultimate is vipashyana. Nonmeditation and nondistraction acquiring the same taste comprises all the points of shamatha and vipashyana united. According to the sutra system this is called “thought-free wisdom,” “thought-free undeluded awareness,” and “natural emptiness.” In vajrayana it is called “coemergent wisdom,” “natural luminosity,” and “utter emptiness.” The last Stages of Meditation states:

If on occasion, because you are free from dullness and agitation, you enter composure and by its own natural engagement the mind becomes extremely clear about suchness, then relaxing the effort, you should practice equanimity. You should know that you have, at that time, accomplished the path of the unity of shamatha and vipashyana.

In other words, not to conceptualize any other thing apart from the object of attention, and to settle the mind one-pointedly on that itself is shamatha. To fully distinguish the object’s nature and discern it, or else to be convinced about the realization that the object’s very essence does not exist is vipashyana. Merging these two without separation is shamatha and vipashyana united.

The Fruition Of Vipashyana

Generally, having received instructions on how to look for the mind, what is the fruition that one obtains as a result of having searched through all these methods? Although short explanations about the corresponding fruition in each case have already been given, let us discuss this subject further. Regarding the support of one’s mind, this mind is not supported by anything, whether outside, inside, or in between. The essence of the mind has no identifiable color or shape, it is inseparable from its radiance, and is free from the extremes of origination, abiding, and cessation. Therefore, no matter how much or where one searches, nothing at all is found—this is the great emptiness free from all mind-made limitations, effort, and activity. Though it is not perceived as being an existing substantial thing, similarly it is neither nonexistent, both, nor neither—it is free from the four extremes. It is the sublime nature of mind and all phenomena. It is absolute space. It is not to be examined through discursive thought. In the perfect primordial essence, great emptiness, it occurs as spontaneously present ⁸² awareness.

In fact, past obscurations due to reifying fixations have confused the truth, what is empty has not been seen as empty, and what is without self has not been seen to be without self; due to this the truth became the chain of delusion. Here, by having practiced the heart of all teachings, the path of profound pith instructions, and through the power of the great blessings of a sacred guru, you come to unmistakably understand the natural condition of emptiness, the unoriginated basic nature of your mind, primordially free from obscurations. Seeing what is—not as if beholding it before your eyes, but as it is—you find certainty. In this respect, other instructions teach:

What is seen is emptiness. What sees is emptiness. How it is seen is emptiness. The means or circumstances that bring about the seeing are also emptiness. This is connected with the fourfold pointing-out, namely “emptiness by emptiness as emptiness through emptiness.”

In this and other quotations, everything is linked to emptiness. Likewise the Buddha taught a great deal about sixteen, thirty, and other numbers of types of emptiness, such as outer emptiness, inner emptiness, outer and inner emptiness, emptiness of emptiness, and emptiness of all phenomena. There are numerous detailed explanations on the attainment of the true meaning of all these types of emptiness, but we do not need to discuss them here.

Actually, it is not enough to hold all these types of emptiness as merely empty space, we need to realize emptiness as a spontaneous presence. In other words, to give an example, the essence of the mind is utterly empty like space; it is dharmata. Without ever wavering from it even slightly, its unimpeded radiance arises as the myriad things. But no matter how these myriad things may arise, all that arises is spontaneously present in the great void. In short, what are known as nondual phenomena-emptiness, inseparable awareness-emptiness, inseparable clarity-emptiness, inseparable bliss-emptiness and so forth have to be understood intellectually, realized, and experienced.

In the sutras, tantras, and pith instructions it is clearly taught that all phenomena in samsara and nirvana are by essence utterly empty. It is only in emptiness that the manifested, unimpeded radiance arises as the myriad things and is spontaneously present. So if one is biased and says that this is spontaneously present in nirvana but not in samsara, one has not realized the genuine spontaneous presence and is thus gripped by the fixation on inherent characteristics. Here, if you find certainty in the profound truth, the various fetters are completely released and due to this samsara and nirvana do not arise as good and bad; indeed you see the profound truth of the inseparability of good and bad. By implication, spontaneously present emptiness has a spontaneously present result. Furthermore, you understand that from the beginning, awareness, phenomena, clarity, and bliss are all indivisible from emptiness, this indivisibility being the natural condition of the great spontaneous presence. Therefore, in the very natural condition of your mind, the state of things as they are, there is not even the slightest taint, obscuration, or anything considered impure that needs to be eliminated or expelled, nor is there even a hair of achievable qualities to be incorporated or attained. This is because of the vital point that from the beginning it is great enlightenment by nature. Thus, through the principle of nothing to remove and nothing to add, it is naturally self-liberated. Without depending on other antidotes for even an instant, the fetter itself is the unsurpassable king of liberation. By corroborating this you actualize the essential point that all reifying fixations of hope and fear, adoption and rejection are self-liberated in their original state. In a scripture it is said:

Whatever is the cause of bondage,

That itself is the liberating path.

Here there is no fetter at all:

Whatever the fetter, that is liberation.

Acharya Nagarjuna said:

If realized, tell me what is there that is able to bind?

Whatever the fetter, from the beginning it is liberation itself.

Since neither bondage nor fetter is found to exist anywhere,

Let the elephant living in the forest roam as it pleases.

The great scholar Khenpo Bodhisattva [Shantarakshita] said:

Without wavering from the space of sameness, it exhibits all kinds of magic.

All small rivers unite in the ocean and taste salty.

In this multiplicity in one taste, there are no distinctions.

When everything is pervaded by the taste of the innate, all is good.

Siddha Luipa said:

Although one has actualized the unchanging innate cognizance,

Out of desire one strenuously seeks the buddha elsewhere.

This is like searching for the elephant’s footprints when the elephant has already been found.

Since I know there is no buddhahood, I am free from the desirous mind.

Siddha Ghundhipa ⁸³ said:

The whole phenomenal world is primordially liberated; it is the dharmadhatu.

In mahamudra there is nothing to abandon or realize.

The bird in the sky does not grasp at anything.

Children become exhausted from their efforts.

Rest free in the effortless state.

Dombhi Heruka said:

The equality of samsara and nirvana is beyond constructs.

Accomplishment through effort is exhausting.

In the transparent nonduality of object and mind,

How deluded it is to grasp at them as separate!

In the nonduality of self and other, the dharmakaya,

How pitiful it is to cling to good and bad.

The great Acharya Chandrakirti said:

Blind eyes; it sees nothing.

Ignorant; it thinks of nothing.

A cripple’s gait; it goes nowhere.

A pauper’s treasure; nothing is attained.

The great Acharya Nyima Bepa said:

When you look at the object, it is unoriginated.

When you look at the mind, it is free of constructs.

This truth of nonduality transcends concepts.

There is nothing whatsoever that I cognize.

Lord Gyare said:

The mind resting as it is is dharmakaya.

Conceptual thought is liberated into its original condition.

Experience the truth beyond thought!

There are a great number of quotations such as these.

14: The Yoga Of One Taste

C. The yoga of one taste

1. Introducing phenomena as mind through the analogy of sleep and dream

2. Introducing phenomena and emptiness as indivisible through the analogy of water and ice

3. Reaching a final conclusion about the same taste of all phenomena through the analogy of water and waves

The Yoga Of One Taste

This has three parts: (1) introducing phenomena as mind through the analogy of sleep and dream; (2) introducing phenomena and emptiness as indivisible through the analogy of water and ice; and (3) reaching a final conclusion about the same taste of all phenomena through the analogy of water and waves.

Introducing Phenomena As Mind Through The Analogy Of Sleep And Dream

No matter what appearances might arise during sleep, they are not separate from the mind. Similarly, all phenomena of the six sense groups are like dream appearances while one sleeps in ignorance and delusion; they are none other than one’s own mind. So by relaxing directly on whatever object appears and resting there, what is known as apparent object and one’s mind merge together in one taste without dualistic division. The lord of yogis Lingchen Repa said:

The dream you experience is the radiance of

[The ground, the rootless mind essence.] ⁸⁴

It is the teacher that shows phenomena as mind.

Have you understood him?

For example, while dreaming you may have dreamed of land, stones, mountains, rocks, horses, elephants, men, or women. However, you have neither gone there nor have others come to you; all this has appeared without your moving from your bedroom. Nevertheless, without their forms being obstructed, the consciousness of the delusion of sleep and the habitual patterns from the past arise as all sorts of things. This being so, when a dream occurs it seems to be real, yet upon waking up it does not seem to have any reality at all.

In the same way, sights and sounds, love and hate to friend and foe, etc., are all unreal; nonetheless, to confused ordinary beings who are oppressed by the sleep of ignorance, they appear as concrete, like the objects in a dream during sleep. Once the guru’s blessings have entered, the fundamental natural state is awakened, and, like the sun rising in the sky, the realization that outer phenomena and inner awareness are inseparable dawns; at that time, just like a dream after waking up, both outer phenomena and one’s inner awareness are not seen as real. Hence, no matter how phenomena may arise without distortion or change in their appearance, they arise vividly as dharmakaya. This is the time when you come out of the box of meditative experiences, when you are released from the trap of mind fixation, and habitual patterns arise as meditation. As a result, everything, external and internal, arises vividly and unimpeded, uncovered by veils. This is referred to in Reciting the Names [of Manjushri] as:

Vivid wisdom phenomena. ⁸⁵

At this point, since there is no stain from temporary experiences, phenomena of samsara and nirvana are vivid and unimpeded without even a moment of meditative stillness. Since they are unadulterated by intellectual understanding, there is no meditation; therefore there is no doubt or change, not even for an instant, and you have a prajña arisen from meditation that increases like a forest fire. If after following this line of practice you engaged in fixation, cognizance would become discursive and you might lose the all-sufficient kingdom. ⁸⁶ As is said, “Not having captured the sharpness of realization, you wander under the sway of adulterated one taste.” Recognize this. In connection to the explanation of whether at the time of one taste there is or isn’t fixation during postmeditation, here is a quotation by Gotsangpa:

Since it is said that fixation and attachment are what is called samsara, I’m easygoing, relaxed, and carefree in regard to this samsara.

Having declared this, he gave up staying in one place and followed the lifestyle of a hermit, moving from mountain hermitage to mountain hermitage without staying more than three years in any one place. Regarding this style, Saraha said:

The discomfort caused by just the husk of a sesame seed

At some point will give rise to nothing but suffering.

No matter what your object of attachment is, give it up!

When one has reached nonattachment and everything is merely the natural unfolding of illusion, everything becomes only the continuous display of dharmakaya. Tilopa said:

When a bird flies by the slope of a golden mountain,

Its bird’s identity is forsaken and it disappears into the yellow.

Similarly, from the perspective of their nature,

Samsaric phenomena forsake their samsaric identity and appear as dharmakaya.

Introducing Phenomena And Emptiness As Indivisible Through The Analogy Of Water And Ice

When any phenomenon arises, right at that moment, simply without wandering, relax and rest on it, however it may arise, without altering it or meditating in any way at all. Through this the comprehension of indivisibility on the basis of phenomena will dawn and this realization will become serenely blissful. Doing so, you don’t need to block phenomena and accomplish emptiness; although phenomena may appear diverse, in the essence of the oneness of phenomena and mind nothing at all exists—therefore it is called “empty.” Though nothing at all exists, still all phenomena arise and thus this is called “phenomena and emptiness indivisible,” or “having one taste.” This resembles ice and water. Since in the same manner we come to understand the indivisibility of bliss-emptiness, clarity-emptiness, and awareness-emptiness, this is called “the realization of multiplicity as one taste.” Saraha said:

Once you realize it, everything is that. ⁸⁷

Nobody will realize anything other than that.

Reading, memorizing, and meditation are also that.

For instance, when water freezes it becomes compact and turns into ice; and although it is indeed nothing other than water, it appears as a hard, solid mass. Likewise, one’s empty mind is compacted by the grasping and fixation of delusion and ignorance; thus it becomes something that has the samsaric conditioned phenomena of afflictions, discursive thoughts, and outer objects of perception. When warmed by fire or the sun, ice melts, whereby it appears in its previous condition—liquid, cool, and wet, the unaltered state that is nothing other than water. Similarly, through both the blessings of a sacred guru, the instructions on the path, and the fire of nondual wisdom, grasping at phenomena, afflictions, and discursive thoughts dissolve, like ice melting back into water. Through this, reified perceptions arise as empty awareness, the condition of the unfabricated primordial state of things as they are. Hence, externally, phenomena are the spaciousness of dharmakaya; internally, one’s awareness is great bliss. Whatever arises is enjoyed in the carefree openness of dharmakaya. Samsara and nirvana arise as the display of dharmakaya. The meaning of the inseparability of ground and fruit is realized. Thoughts are dharmakaya. Samsara is nirvana. Afflictions are transmuted into wisdom, so that passion, aggression, and the rest of the five poisons, as cause, reveal the fruition, i.e., the radiance of wisdom. Since it was awareness-wisdom that purified the clinging of the five poisons, considering the nonduality of samsara and nirvana, glorious Saraha declared:

Transform all these three realms excluding none,

Into one color: that of great passion.

At this point, for some people the ensuing cognizance ⁸⁸ arises one-sidedly as empty due to the strength of their previous impure clinging to emptiness. Therefore we should realize all phenomena as nondual indivisible phenomena and emptiness.

Reaching A Final Conclusion About The Same Taste Of All Phenomena Through The Analogy Of Water And Waves

Just like waves rise from the water itself, all phenomena are merely manifestations of the natural radiance of essential mind. Confident and convinced of this, one utterly abandons dualistic clinging. Beyond duality one keeps to the vast expanse where the nature of whatever arises and appears is thoroughly known. By this, the vast glory of the unity and equal taste of all phenomena is attained. Saraha said:

Insofar as everything is projected by the mind,

Everything is by nature the sovereign lord.

Are water and waves different?

In the example of water and waves, the main element, water, is analogous to the mind’s basic nature itself, whose primordially perfect essence is unoriginated, unlimited, beyond concepts, abiding as the nature of great wisdom. The waves rising from the water are analogous to the natural expression of that very mind which manifests as unimpeded perceptions: all the phenomena in the phenomenal and sentient worlds throughout samsara and nirvana including the three realms. Waves dissolving into water is analogous to phenomena being liberated into the essence of mind by knowing that they do not have even as much as an atom of substance or truth apart from the essence of mind. In the Lankavatara Sutra it is said:

Due to thoughts linked to habitual patterns

The myriad things arising from the mind

Appear to people as external.

They are just mind, the mind of worldly people.

There are no external phenomena—

It is the mind that arises as the myriad things.

In the Vajra Dome Tantra it is said:

Forms, sounds, and likewise smells,

Tastes, and things that give rise to touch

Have been said to be in this jewel of mind.

In the supreme dharmadhatu⁸⁹ they are pacified.

Form, feeling, perception,

Formations, and consciousness:

All these have been taught by the Muni

As being no other than things of the mind.

Well then, how is it that the mind manifests as outer things such as forms and the rest? Not cognizing its own natural state, mind essence does not prevail. This being so, self and other are held as two entities, and through concepts grasping at these, habitual patterns build up. In this deluded state, mind manifests as apparent outer things. In the Lankavatara Sutra it is said:

Stirred by habitual patterns,

The mind perceives phenomena as real.

They are not real; they are mind itself.

It is wrong to see them as truly external.

In the Vajra Dome Tantra:

From beginningless existence

All things have been designated as external,

But they are magical creations of the mind.

Mind pervades everything.

Well, you may say that there is more to it than simply appearing as external things, for how is it that things exist having their defining characteristics of hardness, solidity, and so forth? As we are exceedingly familiarized with the habitual patterns of delusion, these become concrete, which leads to outer things also presenting defining attributes such as hardness and solidity. The Great Brahmin said:

When the wind enters water and stirs it up,

Malleable water takes the form of stones.

Stirred up by concepts, the formless ignorant mind

Becomes extremely hard and solid.

He explained this point by applying this analogy together with its meaning.

At this point, when the essence of phenomena has been resolved, emptiness—which is the complete absence of essence or nature in phenomena—and the way things unobstructedly appear should arise as inseparable. As said in [Nagarjuna’s] Commentary on Bodhichitta:

Just as the nature of molasses is sweetness

And that of fire is heat,

We believe that emptiness

Is the nature of all phenomena.

And:

It is taught that the relative plane is emptiness

And emptiness alone is the relative plane,

For if one were missing the other would surely not arise.

This is analogous to [the principle that] if something is produced, it is impermanent.

Further, what is called “phenomena merged with mind” is not like salt mixed with water. Shawaripa said:

If you realize your mind essence, that is mahamudra.

No matter what phenomenon appears, it is no other than your mind.

Once this has been realized, one rests in the continuity of emptiness free of defining attributes, where phenomena and emptiness are indivisible or the two truths are inseparable. For those whose characteristics are such that from within that state devotion, etc., arise naturally in their stream of consciousness, just that is sufficient. Those who have difficulty in giving rise to pure perception, compassion, and the like should exert themselves in the practices for deliberately creating the conditions conducive to training the mind. At the level of the basic nature one sustains the realization that transcends conceptual mind. At the level of expression one sets the appropriate conceptual conditions. Using these two as the path equally and without allowing them to conflict with each other should be considered foremost.

In other words, never forget the devotion that perceives the guru as the embodiment of all the buddhas. Practice the pure perception that understands the whole phenomenal world as the play of the guru. Unify development and completion stages, so that the natural expression of awareness arises as the visualization. Elaborate practices of mantra recitation should also be performed in indivisible unity. Train in the compassion that regards the six kinds of beings without exception as your parents. Arouse the bodhichitta for their benefit and make aspirations for the attainment of buddhahood. Carry out all other practices in this way.

Once you have trained without bias the natural expression in connection with all phenomena of duality, finally all these will not be separate from the nonduality of your mind and the guru. As much as you can, accomplish and embrace the expanse where the phenomenal and sentient worlds are the display of the mind, development and completion are the great indivisibility, and emptiness and compassion are inseparable. Perfect this skill as much as possible. Train in the meaning of multiplicity in one taste. Following that, by applying this skill to all phenomena, in the process of becoming trained, one taste will be realized as multiplicity. Do not leave the expression “knowing one liberates all” as mere words, but put it into practice. Then it would seem that you ought to intensely spread the light of prajña on all phenomena without bias. The feature of this state is that during the ensuing cognizance the yogi will experience that emptiness pervades everything.

What is called “one taste arising as multiplicity” is the dharmadhatu pervading all phenomena. This means one realizes that emptiness, the essence of one’s mind, is present in the sense that it arises as the myriad things. Once this is realized, one accomplishes one’s purpose: ⁹⁰ the attainment of the all-sufficient kingdom. Nevertheless one should not stray into benefiting oneself alone. Since at the beginning one has trained in compassion as the expression of emptiness, emptiness arises as compassion, the entanglement of self-interest comes to an end, and each and every phenomenon, every buddha’s mind, every sentient being’s mind—in brief, all of samsara and nirvana without exception—are realized to be one’s own mind. Due to this every single personal and general phenomenon is conquered while the essence of one’s mind remains in its primordial innate purity. With this realization as the contributing factor, through the strength of the compassionate energy (thugs rje) and the power of compassion as the expression of emptiness, all samsaric beings clouded by ignorance, in similarity to one’s own realization, are also released in self-liberation. To train on this is to accomplish the great spontaneously present welfare of others or the sublime effortless altruism.

After accomplishing one’s own purpose one then benefits others. At that time, first of all one adequately sets the precise auspicious circumstances within. Then one unfolds a variety of unspecified auspicious circumstances, ⁹¹ whereby those who are to be trained actualize as much as their karmic destiny ⁹² permits. Thus, skilled in means, one gives all kinds of teachings and acts in many ways in accordance with the specific training of the disciples, by which they are quickly liberated. It is extremely important to act in this way. If this is missing then one will not be benefiting others authentically, whereas if it is present a genuine benefit for others will be accomplished. A disciple of Lord Takpo Rinpoche asked for permission to work for the benefit of others. Takpo Rinpoche answered, “Do you fathom the minds of beings? If you do, then it is time for you to work for their benefit. If you don’t, you will be incapable of doing so, and your disciples will stray to a wrong path. Nowadays some of us meditators assume our meditation to be like a horse, yet our commitment is like a dog. Some teachers assume their meditation to be like a dog, yet they have a horse-like commitment. Therefore you must know each of these cases.”

There are numerous statements such as this one pronounced by Kagyupa saints of the past. Without knowing how to fathom the mind of the disciple, don’t work for the benefit of others with narrow-mindedness, for you will run the risk of drifting to the cliff bound to the calf. ⁹³ Therefore, to work for the benefit of others by unfolding unspecified auspicious circumstances from within requires an exact knowledge of the three divisions of time.

One morning when Lord Lhatsewa Ngawang Zangpo was staying at Namgyal Lhunpo, a yogi offered him a blessed Gandhara statue ⁹⁴ from Bodh Gaya in India. In the afternoon, a yogi on pilgrimage offered him a fine offering bowl from China. The Lord was pleased and said that at that time the auspicious coincidence had been extremely good. At that, one of the realized yogis asked, “Since prajña and wisdom (jñana) have been irregular, alternating between each other, it is difficult for us to understand the various auspicious coincidences, so please teach us about this point.” “What you say is true,” replied the Lord. “A yogi who has mastered wisdom knows even a mere rolling of a pebble to be a prediction of the three times. Although I do not know that much, still, due to the compassion of the Drukpa lords I do understand auspicious coincidences.” It does happen as he said. At that point one teaches the Dharma to disciples in accordance with their individual karmic destiny. That is to say, for each individual case one must either teach in accordance with the gradual path, give a pointing-out instruction to those of sudden realization, or give introduction to those of mixed types. Not teaching in this way and instead only giving paltry teachings will not be of any benefit. Therefore, one must teach each case individually.

Sherab Drukgye came to Lord Lhatsewa from the wilderness of Chakgo for his introduction to the Dharma. At first, the latter did not accept his tuft of hair ⁹⁵ and instructed him to offer it to Lord Pagsam Wangpo. He returned unordained and again requested Lord Lhatsewa, who this time gave him instructions. Before the introductory part of the teaching was completed, Lord Lhatsewa asked, “Is it because you have become Vajradhara that Lord Pagsam Wangpo could not accept your tuft of hair?” He smiled and immediately began to sing, “Lord yogi who has realized self-knowing awareness, whose path is free from stopping or pursuing, accepting or rejecting whatever arises.” He stared at him and right that instant the disciple suddenly recognized his mind essence, the original face of dharmakaya. In other words, before the introduction was completed he indeed gave the pointing-out instruction. There have also been other qualified lamas who awakened suitable disciples to buddhahood in similar ways.

Furthermore, even if a disciple is somewhere else one should have the power to bless his mind stream. Lord Lhatsewa sent a yogi called Gendun Thinley off in the direction of Tö [western Tibet] to be a mountain hermit. Later, when the hermit returned, the Lord asked, “When you left here you had merely recognized stillness and movement. How is it now?” The hermit replied, “While I was in retreat for seven months practicing the seven superior interdependencies, ⁹⁶ one day from my grass hut I saw a snow mountain to the south. This triggered me to think that my guru was staying in that direction. Fervent devotion arose within me, and that day I wept a lot. That evening I supplicated, after which I saw the guru in my dream, who said, ‘Yogi, you don’t have to be so sad. You are never separate from me.’ On hearing this a blessed experience arose. After that my spiritual practice was unbroken throughout day and night.” As cases such as this also happen, this is how we should understand this point.

Otherwise if one cannot liberate one’s disciples, the work for the benefit of others is not vast. If from the beginning one makes prayers of aspiration thinking, “May I be able to lead whoever is connected to me away from samsara,” since the fruition of aspiration is infallible, one will quickly accomplish it. We should exert ourselves in this way.

15: The Yoga Of Nonmeditation

D. The yoga of nonmeditation

The Yoga Of Nonmeditation

Once the two obscurations, the afflictive and the cognitive, have become fundamentally purified, this is the most excellent elimination. No longer able to say, “This is formal meditation time and this is post meditation time,” one has become the all-encompassing purity of the spontaneously perfect three kayas, and thus this constitutes the most excellent realization.

Let us look at how to sustain the practice for elevating the realization of the greater level of one taste to nonmeditation. Lord Yangonpa said:

The object of meditation and the meditating mind,

Look from the basis of awareness whether these are two.

Separate nondual awareness from a support!

Evenly sustain an ever-present thought-free cognizance, ⁹⁷

And the meditation will be continuous day and night.

As he stated, in his awareness, there is not the slightest distinction between the object of meditation—the natural state of mind—and the meditator; this is the single sphere of dharmakaya (thig le nyag cig). Freed from the supports of meditation object and meditator, thinker and thought, one simply evenly sustains within this sphere nonconceptual, thought-free cognizance, and by extending the periods of this state it becomes continuous day and night. All phenomena included in samsara and nirvana are only appearances of one’s own mind. Primordially, the essence, nature, or innate condition of mind has been neither substantial nor insubstantial, neither manifest nor unmanifest, neither empty nor nonempty, neither existent nor nonexistent, neither with center nor with boundary, neither eternal nor null, neither born nor ceased. It has been free from any attribute of subject and object. It is without movement, transition or change, coming or going, or interruptions in its flow. Like space it is free of characteristics. In the Queen’s Doha of Lord Saraha it is said:

All coemergence has the taste of nectar,

And its very nature is a continuous flow.

It resembles space and the flow of a river.

Changeless, it is ever-present.

The mind of fixed notions that follows concepts

Will never know it.

It is unthinkable and it cannot be examined as an object.

Not being an object, how can it be meditated upon?

It is nonmeditation itself, and does not exist.

Whoever is familiar with this truth

Equals the mind of all the buddhas.

Shawaripa said:

Whether mobile or immobile, steady or unsteady,

Whether concrete or insubstantial, manifest or empty,

Not a single thing ever wavers

From the nature of space.

Though one may say, “Space, space,”

The essence of space cannot be defined as existent.

It is beyond existence and nonexistence, visible and invisible,

Or anything else that could illustrate it.

Thus space, mind, and dharmata

Do not have the slightest difference.

The term “different” is just a temporary designation;

It is meaningless, nothing but a fictional term.

This has not come about fortuitously from the power of the practices of approach and accomplishment ⁹⁸ of deity and mantra, or from learning, reflection, and meditation. It has been naturally present as the true nature of mind from the primordial beginning. Therefore, what is called “the naked ordinary mind” (tha mal gyi shes pa rjen pa), uncorrected and unaltered, is something a person inherently has from the time of being a child not yet caught up in thinking. One has reached that very state, and there is no need to involve oneself conceptually in trying to improve or change it. There is no need to cleanse the flaws of contamination by the stains of temporary deluded concepts or engage in purifications. All phenomena of activity and effort have ultimately reached exhaustion. All phenomena included in samsara and nirvana, the phenomenal and sentient worlds, have no true nature and are unoriginated, nonabiding, and unceasing. Any acceptance or rejection out of hope or fear is like patching up empty space with modifications, trying to increase or reduce it; by knowing this hidden fault the false structure of the relative plane collapses by itself. Mindfulness, distraction, and whatever else was to be adopted or abandoned, such as clarity and dimness, hope and fear, meditator and meditation object, the desire to meditate, etc., have all come to an end. Therefore, there is an uninterrupted flow of the innate that is unoriginated, unimpeded, and inseparable from indivisible emptiness and compassion. Glorious Shawaripa said:

If there is a mind, all phenomena are known.

In the absence of mind, who is there to know a single phenomenon?

If mind and whatever appears as phenomena are sought,

Nothing is found; there is no seeker at all.

Since there is none, nothing originates nor ceases in the three times.

That [dharmata] does not change into something else:

It is the condition of natural great bliss.

Thus, in all situations there is no wavering from the experience of the single dharmata. This is called “not wavering from the continuity of dharmata during postmeditation.” Since dharmata itself has turned into the nature of compassion and accomplishes the welfare and happiness of all beings until the end of samsaric existence, it is called “the welling forth of compassion during resting in composure.” Postmeditation is merely a designation for working for the benefit of others out of great compassion; ultimately, there is only the state of resting in composure. This is called “the unity of the two kayas.” Without wavering from the dharmakaya—the personal benefit—the benefit of others manifests as the rupakaya,⁹⁹ a manifestation that does not waver from the dharmakaya of personal benefit. This being so, they are said to be united. In the Sublime Continuum it is said:

Without wavering from the dharmakaya,

Through various magical emanations

He manifested his actual birth.

In his dohas Saraha said:

This sublime trunk of nondual mind

Has become all-pervasive, encompassing the three realms without exception.

Its flowers of compassion sustain the fruit of the welfare of others.

In relation to this, the paramita vehicle ¹⁰⁰ classifies this in terms of entering the end of the path, and through this one enters the path of no learning. Accordingly, the notion that there are afflictions to be eliminated comes to an end; and the antidote that brings about this removal, the Dharma as path, is also exhausted; and so the path is finished. Since they have become exhausted right in the ground of being as it is, it is called “the Dharma arriving at the ground.” In terms of the exhaustion of meditator and meditation, this is called “the yoga of nonmeditation.” Regarding this, The Two Segments says:

There is neither meditation nor meditator.

There is neither deity nor mantra.

In the nature of simplicity

Deity and mantra perfectly rest:

Vairochana, Akshobya, Amoghasiddhi,

Ratnasambhava, Amitabha, Vajrasattva.

Also in the Guhyasamaja and the Kalachakra it is said:

One neither meditates on nothing

Nor on something to be meditated upon.

Since there is neither something nor nothing,

Meditation has no frame of reference.

This clearly explains what occurs at the time of fruition. Also, since there is nowhere else to go apart from this, continuity has ended. Since there is nowhere higher than this to rise up to, it is the nondwelling nirvana, ¹⁰¹ mahamudra. As Tilopa said:

Kyeho! This is your own awareness, primordial wisdom.

It transcends verbal expression and is not within the scope of the intellect.

I, Tilopa, have nothing whatsoever to show.

Point at yourself and know it!

This means that once one is fully enlightened, one attains the supreme siddhi.

Appendix: Outline Of The Text

Prologue

Chapter 1. Why Meditation Is Indispensable

I. Introduction

A. General Explanation

1. Revealing all phenomena as being one’s own mind

2. The faults and drawbacks of not meditating on the nature of mind

3. The benefits of such meditation

Chapter 2. The Key Points Of Physical Posture

B. Explanation of specific practices

1. The key points of physical posture

Chapter 3. The Key Points Of Voice

2. The key points of voice

Chapter 4. Settling The Mind

3. The key points of mind

Chapter 5. Eliminating The Faults Of The Mind

Chapter 6. Using The Mind As The Path

Chapter 7. The Yoga Of One-Pointedness

II. The main body of the practice

A. The yoga of one-pointedness: accomplishing the root of samadhi through shamatha

1. Pursuing the experience of shamatha

Chapter 8. Eliminating The Faults Of Shamatha

2. Eliminating the faults of shamatha and its accomplishments

Chapter 9. Refining Shamatha

3. The reasons and characteristics of shamatha discussed individually

Chapter 10. Sustaining Shamatha

Chapter 11. The Yoga Of Simplicity

B. The yoga of simplicity

1. The purpose of practicing the root of vipashyana, taking the mind as the object and examining it

2. Specifying where the method of vipashyana meditation has been taught

3. Distinction between shamatha and vipashyana

4. Relying on the application of vipashyana

Chapter 12. How To Practice Vipashyana

5. The main body of vipashyana practice

Chapter 13. The Fruition Of Vipashyana

6. Evaluating whether vipashyana has arisen or not

7. Equivalence with other systems of vipashyana meditation

8. How to meditate with shamatha and vipashyana united

9. The fruition of vipashyana

Chapter 14. The Yoga Of One Taste

C. The yoga of one taste

1. Introducing phenomena as mind through the analogy of sleep and dream

2. Introducing phenomena and emptiness as indivisible through the analogy of water and ice

3. Reaching a final conclusion about the same taste of all phenomena through the analogy of water and waves

Chapter 15. The Yoga Of Nonmeditation

D. The yoga of nonmeditation

Notes

Works Cited By The Author

Abhidharmakosha: Abhidharmakośa, Mngon pa mdzod

Accomplishing the Meaning of Meditation: Bhāvanārthasiddhi, Sgom don grub pa

All-Creating Monarch Tantra: Kulayarāja-tantra, Kun byed rgyal po’i rgyud

Avatamsaka Sutra: Avataṃsaka-sūtra, (Sangs rgyas) Phal po che’i mdo

Bodhichitta Pitaka Sutra: Bodhicitta-piṭaka-sūtra, Byang chub sems kyi sde snod kyi mdo

Bright Effulgence: Gsal bkra

Center and Boundary: Madhyāntavibhāga, Dbus mtha’

Chakrasamvara Samvarodaya: Cakrasaṃvara-saṃvarodaya, Bde mchog sdom ’byung

Cloud of Precious Jewels Sutra: Ratnamegha-sūtra, Dkon mchog sprin gyi mdo

Commentary on Bodhichitta: Bodhicittavivaraṇa, Byang chub sems ’grel

Compendium of the Abhidharma: Abhidharmasamuccaya, Mngon pa kun btus

Compendium: Samuccaya, Kun btus

Concise Prajñaparamita Sutra: Prajñāpāramitā-saṃcayagāthā-sūtra, Mdo sdud pa

Detailed Guidance: Pra khrid

Display of Manjushri Sutra: Mañjuśri-vikrīḍita-sūtra, Rnam par rol pa’i mdo

Enlightenment of Vairochana Tantra: Vairocanābhisambodhi, Rnam snang mngon byang

Essence Tantra: Rgyud snying po

Excellent Eon Sutra, Bhadrakalpika-sūtra, Bskal pa bzang po’i mdo

Flower Arrayed Tree Sutra: Gaṇḍavyūha-sūtra, Sdong po bkod pa’i mdo

Four Seats: Catuḥpīṭha, Gdan bzhi

Garland of Instructions on Questions and Answers: Zhus len man ngag phreng ba

Great Crown Protuberance Sutra: Mahoṣniṣa-sūtra, Gtsug tor chen po’i mdo

Great Drum Sutra: Rnga chen gyi mdo

Guhyasamaja: Gsang ba ’dus pa

Heart of Madhyamaka: Madhyamakahṛdaya, Dbu ma snying po

Hevajra Tantra, Kye’i rdo rje’i rgyud

Immaculate Confession Tantra: Dri med bshags rgyud

Inconceivable Secret Sutra: Gsang ba bsam gyi mi khyab pa’i mdo

Instructions for the Practice Session: Thun khrid. A compilation of prayers and sadhanas for the practice session composed by the author, Ngawang Kunga Tenzin.

Jewel Garland: Ratnavali, rin chen ’phreng ba

Jewel Mound Sutra: Ratnakūṭa-sūtra, Dkon mchog brtsegs pa’i mdo

Kalachakra: Kālacakra, Dus kyi khor lo

King of Samadhi Sutra: Samādhirāja-sūtra, Ting ’dzin rgyal po’i mdo

Knowledge of Theory and Practice: Lta spyod kun rig

Kshitigarbha Tenth Cycle Sutra: Dasácakra-kṣitigarbha-sūtra, Sa’i snying po ’khor lo bcu pa’i mdo

Lankavatara Sutra: Laṅkāvatāra-sūtra, Lang kar gshegs pa’i mdo

Letter to a Friend: Suhṛllekha, Bshes spring

Letter to the Arya: ’Phags pa’i spring yig

Lotus Graded Path of the Great Perfection: Rdzogs pa chen po pad ma lam rim

Mahamudra Guidebook: Phyag chen khrid yig

Mahayana Sutralamkara: Mahāyāna-sūtrālaṇkāra, Mdo sde rgyan

The Main Body of the Bhumis: Sa’i dngos gzhi

Moon Torch Sutra: Candrapradīpa-sūtra, Zla ba sgron me’i mdo

Notes on Mahamudra: Phyag chen zin bris

Path and Result: Lam ’bras

Perfectly Abridged Dharma Sutra: Dharmasaṃgīti-sūtra, Chos yang dag par sdud pa

Prajñaparamita in One Hundred Thousand Verses: Śatasāhasrikā-prajñāpāramitā-sūtra, ’Bum

Queen Doha, Btsun mo do ha

Reciting the Names [of Manjushri]: Mañjuśrīnāma-saṃgīti, ’Jam dpal mtshan brjod

Resting in Natural Mind: Sems nyid ngal gso

Samputa Tantra: Saṃpuṭa-tantra

Secrecy Torch Tantra: Gsang ba sgron me’i rgyud

Self-Commentary on the Abhidharmakosha: Abhidharmakośa-bhāṣya, Mngon pa mdzod rang ’grel

Self-Given Answers on Mahamudra: Phyag chen rang len

Seventeenth Vision: Snang ba bcu bdun pa

Shravaka Levels: Śrāvakabhūmi, Nyan thos kyi sa

Stages of Meditation: Bhāvanākrama, Sgom rim

Sublime Continuum: Uttaratantra, Rgyud bla ma

Sun’s Expression: Nyi ma’i rtsal

Sutra Giving Rise to the Perfect Dharma: Chos yang dag par ’byung ba’i mdo

Sutra of Entering the Sublime: Dam pa ’jug pa’i mdo

Sutra Radiating Light: Mdo ’od zer bkye ba

Sutra Requested by Jonpa: Ljon pas zhus pa’i mdo

Sutra Requested by Kashyapa: Kāśyapa-parivarta-sūtra, ’Od srungs kyis zhus pa’i mdo

Sutra Requested by Ratnachuda: Ratnacūḍa-paripṛcchā-sūtra, Gtsug na rin chen gyi zhus pa’i mdo

Sutra Requested by Sagaramati: Sāgaramati-paripṛcchā-sūtra, Blo gros rgya mtshos zhus pai mdo

Sutra Revealing Suchness: Tattvaprakāśa-sūtra, De kho na nyid bstan pa’i mdo

Sutra Revealing the Inseparable Dharmadhatu Nature: Dharmādhatu-prakṛtya-saṃbheda-nirdeśa-sūtra, Chos kyi dbyings kyi rang bzhin dbyer med pa bstan pa’i mdo

Sutra Revealing the Non-origination of Dharmas: Sarvadharmāpravṛttinirdeśa-sūtra, Chos thams cad ’byung ba med par bstan pa’i mdo

Sutra That Unravels the Intent: Saṃdhinirmocana-sūtra, Dgongs pa nges par ’grel pa’i mdo

Ten Spiritual Grounds Sutra: Daśabhūmika-sūtra, Sa bcu pa’i mdo

The Thirty-Third Chapter: Trayastriṃśat-parivarta, Sum bcu rtsa gsum pa’i le’u

Torch of Experiences: Nyams sgron

Torch of the Path to Enlightenment: Bodhipathapradīpa, Byang chub lam sgron

The Two Segments: Hevajra-mūlatantra-rāja, Rgyud rtags gnyis

Union of the Four Periods: Dus bzhi mnyam sbyor

Vajra Dome Tantra: Vajrapañjara-tantra, Rdo rje gur

Vajra Garland: Vajramālā-tantra, Rdo rje phreng ba

Vast Realization Sutra: Rtogs pa rgyas pa’i mdo

Vinaya: Vinaya, ’Dul ba

The Way of the Bodhisattva: Bodhicaryāvatāra, Byang chub spyod pa la ’jug pa

White Crown Protuberance Sutra: Gtsug tor dkar mo’i mdo

Wisdom Seal Sutra: Jñanāmudrā-sūtra, Ye shes phyag rgya’i mdo

Foreword by His Holiness the Dalai Lama

This foreword is identical in both volumes. Read the foreword in Volume One →