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

Mahamudra Eliminating the Darkness of Unawareness
Table of Contents
Mahamudra Eliminating the Darkness of Unawareness.......................................................1 Part One: Preliminaries ....................................................................................................1 Introduction...............................................................................................................1 Safe Direction, Prostration, and the Bodhichitta Aim...............................................1 Vajrasattva Meditation..............................................................................................2 Mandala Offering......................................................................................................2 Guru-yoga..................................................................................................................2 Death and Impermanence..........................................................................................3 Karma and Behavioral Cause and Effect ..................................................................4 . The Shortcomings of Samsara...................................................................................4 The Precious Human Body........................................................................................5 The Causal Condition................................................................................................5 The Dominating Condition........................................................................................5 The Focal Condition..................................................................................................5 The Immediately Preceding Condition......................................................................6 Part Two: A Stilled and Settled State of Shamatha.........................................................6 The Essential Points concerning the Body and Mind................................................6 Focusing on a Visual Object.....................................................................................7 . Other Sensory Objects...............................................................................................8 Eliminating Mental Dullness and Flightiness of Mind ..............................................8 Focusing on No Object..............................................................................................9 Focusing on the Breath and the Three Stages of Settling the Mind..........................9 Eliminating Mental Tightness and Looseness.........................................................10 The Actual State of Shamatha and the Three Boon Experiences............................11 Part Three: Vipashyana Meditation...............................................................................12 Examining the Essential Nature of the Settled Mind..............................................12 Examining the Essential Nature of the Stirring Mind.............................................13 Examining the Essential Nature of the Mind in Relation to Appearances and in Relation to the Body.........................................................................................14 Examining the Essential Nature of the Settled and Stirring Minds Together.........16 Meeting, Face to Face, the Essential Nature of the Settled Mind...........................17 Meeting, Face to Face, the Essential Nature of the Stirring Mind..........................19 Meeting, Face to Face, the Essential Nature of the Mind in Relation to Appearances and in Relation to the Body........................................................21 Meeting, Face to Farce, the Essential Nature of the Settled and Stirring Minds Together............................................................................................................23 Summary ..................................................................................................................25 Part Four: Enhancing Your Practice..............................................................................25 Combining Mahamudra with Other Sutra and Tantra Practices and with the Four Types of Behavior....................................................................................25 The Five Distorted Conceptual Thoughts, Three Skills, and Four Buddha Corpuses...........................................................................................................27 The Three Points of Deviation and the Four Places for a Loss of Voidness...........28 The Six Dangerous Gorges and the Three Hindrances ............................................30 The Benefits of the Practices and the Stages and Pathway Minds According to Mahamudra.......................................................................................................32 Concluding Definitions...........................................................................................36 Author's Colophon...................................................................................................38
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This is the printer-friendly version of: http: / / www.berzinarchives.com / web / en / archives / advanced / mahamudra / karma_kagyu_mm / mahamudra_eliminating_darkness / part_1.html (Phyag-chen ma-rig mun-sel) by the Ninth Karmapa Wangchug-dorjey (Kar-ma-pa dBang-phyug rdo-rje, 1556-1603) translated by Alexander Berzin, 1977 according to explanations by Beru Khyentse Rinpoche revised translation by Alexander Berzin, February 2008
Part One: Preliminaries

Introduction
I make heartfelt obeisance to the precious Kagyu line. Although manifestly enlightened countless ages ago, you have been emanating in whatever bodies have been suited for taming those needing to be tamed, so that even hearing your names eliminates the fears of recurring samsara. Having prostrated to my guru and his lineage, I shall say a little about mahamudra, the great seal, the innermost heart of the diamond-strong vehicle of mind, Vajrayana, in order to encourage disciples desiring liberation. It is the singular pathway of mind through which all Buddhas have traveled. Moreover, with the undissipated warmth of inspiration from the guideline teachings transmitted orally, one ear to the next, in succession from the Buddha to my root guru concerning the essence of the minds of all the Buddhas of the three times, it is a method for achieving, in a single lifetime, the extraordinary supreme state of a unified Vajradhara pair. For elaborating the practice of mahamudra according to the non-degenerated manner of explication of the precious Kagyu, there are three parts: the preliminaries, the actual fundamental part, and the concluding material.
Safe Direction, Prostration, and the Bodhichitta Aim

For the first of these, there is taking safe direction or refuge and generating a bodhichitta aim. In the space before you, imagine a wish-granting tree with one trunk and dividing into five branches. On the central one is your guru, on the front one are the Buddha-figures, the yidams, on the right one the Buddhas, on the back one the Dharma scriptures, and on the left one the Sangha community. Each is surrounded by a cluster of figures of its own class. Imagine yourself situated in a multitude of all motherly limited sentient beings, with yourself standing in front as their leader and all of them joining you in a chorus of taking safe direction. (Everyone) is reciting what is appropriate for taking safe direction and is in the state of mind that thinks, "Realizing that all limited beings have been my mothers and fathers, may
Mahamudra Eliminating the Darkness of Unawareness 1
they be endowed with happiness, parted from suffering, and attain the peerless purified state of enlightenment. And so, for that purpose, I shall take safe direction and generate a bodhichitta aim." (Recite, then), "From the Buddhas, the Dharma, and the Highest Assembly...." and meditate on the four immeasurable attitudes: "May all limited beings be endowed with happiness and the causes for happiness," and so on. At the conclusion, meditate that the objects of safe direction melt into light and dissolve into you. That is the first (preliminary practice): purifying your mental continuum through the meditations for taking safe direction and generating a bodhichitta aim.
Vajrasattva Meditation
Meditate on the crown of your head your guru as Vajrasattva, white in color, with right hand holding a vajra scepter at his heart, left holding a bell at his hip, and arrayed with the excellent bodily signs and exemplary features. Then (having recited), "O Guru Vajrasattva, I beseech you to purify me of all my negative karmic force and obstructions," and, in addition, having applied what is appropriate for open admission (of your previous mistaken behavior), imagine white nectar falling from the large toe of Vajrasattva's (right) foot. It enters you through the crown of your head and fills your entire body. All your negative karmic force and obscurations leave you and, in their place, you are entirely filled with nectar. Pleased, your guru melts into light (and dissolves into you). Meditate that your body, speech, and mind and the enlightening body, speech, and mind of Vajrasattva have become inseparably mixed together. That is the second (preliminary practice): purifying yourself of negative karmic force and obscurations through Vajrasattva meditation and mantra recitation.
Mandala Offering
Meditate (before you) that, in a mandala arranged with five mounds, your guru is in the center, before him are the Buddha-figures, to his right are the Buddhas, behind him are the Dharma scriptures, and on his left is the Sangha community. This is the actualized mandala. Then, having arranged another mandala with mounds, offer it to it with, "This base, anointed with fragrant waters, strewn with flowers..." and so on, and, in addition, the appropriate mandala ritual. Then present actually arrayed material offerings and mentally created ones. By the force of having made offerings like that, you will complete your two networks (of positive force and deep awareness). Then, having made requests, "Inspire me to develop sublime boon experiences and stable realizations," think that the host of deities in the actualized mandala melt into light and dissolve into you. That is the third (preliminary practice): completing your two networks like that through earnestly practicing the instructions for the mandala offering.
Guru-yoga
Meditate that on the crown of your head is your root guru, either in his own bodily form or in the aspect of a Buddha-figure, whichever you prefer. Meditate that the (lineage) gurus going back to Vajradhara are either stacked one atop the other above his head or meditate that they
Safe Direction, Prostration, and the Bodhichitta Aim 2
are in a multitude (clustered around him). Directing toward them immeasurable firm conviction, appreciation, and extraordinary fondness, make them requests very strongly and for a long time. When your state of mind has transformed (through their inspiration) and you have made it stable, then meditate that the lineage gurus, together with a host of Buddhas, bodhisattvas, viras, dakinis, Dharma protectors, and guardians, dissolve into your root guru and that your root guru is the embodiment incorporating them all. Present the outer, inner, and secret offerings and offer the seven-limb prayer. Then strongly take safe direction, enhance your bodhichitta aim, and make requests with: "(Together with) all motherly limited beings equal to space, I make requests to you, my guru, the precious Buddhas; I make requests to you, my guru, all-pervasive Dharmakaya; I make requests to you, Sambhogakaya of great bliss; I make requests to you, Nirmanakaya of compassion," and so forth. Then, by your guru dissolving into you, think that your guru's enlightening body, speech, and mind have become inseparably mixed together with your own mind and then set your mind into a state parted from mental fabrication. Earnestly practicing by relying on this method for gaining the stable realizations of mahamudra is the fourth (preliminary practice): causing inspiration to enter you through meditation on guru-yoga.
Death and Impermanence

If you do not meditate on impermanence, you will not turn your mind away from concern for this life. If you do not turn your mind, you will not become liberated from samsara, uncontrollably recurring rebirth. Therefore, concerning that, (Nagarjuna has written in his Letter to a Friend, verse 55), "Many things can damage your life: it's more impermanent than a bubble on a river, tossed by the wind. Any respite (from death) you may have - to breathe out after breathing in and to awaken from having fallen asleep - that's utterly amazing!" Like that, then since, in general, all affected phenomena are impermanent and, specifically, since the life force of wandering beings is as impermanent as a bubble, you can never know when it will burst. There is no certainty that you will not die right now. Since, at the time of death, nothing except Dharma is of any help and since, in accomplishing meaningless tasks that are worldly and for this life, you will not pass beyond the causes for suffering, swear an oath that whenever your mind wanders for even a moment toward thoughts of food, clothing, and so forth for this life, you will immediately think about death. Count those who have previously died from time to time - your own relatives and close ones. (Think about) the manner in which they have died and how their corpses were taken to the cemetery and nothing remains of their bodies. Further, since you, too, do not transcend such a nature, work yourself into a state of trembling fear like a limited being placed into the hands of a hangman. When (you have done that, then) by not letting your mind escape into mental wandering and by completely discarding any interest in this life, meditate completely wrapped up in just that. That is the fifth (preliminary practice): meditation on death and impermanence.
Guru-yoga
Karma and Behavioral Cause and Effect

After that, as it is necessary not to mix up what is to be adopted and what is to be discarded in reference to karma and behavioral cause and effect, (think about how) the fruits of whatever karmic actions embodied beings have themselves performed ripen on them individually. Moreover, if you commit the ten destructive actions, you are reborn in one of the worse rebirth states. Depending on (which of) the three poisonous emotions (motivated them), their frequency, whether their objects were mighty or not mighty, and whether what you committed was major, middling, or minor (in nature), you are reborn either as a hell being, a clutching ghost, or an animal. Once you are born as that, you have to experience these or those (kinds of) hard-to-fathom sufferings. Depending on whether you have committed major, middling, or minor constructive actions, you are reborn either as a human or as a god on the plane of sensory desires, on the plane of ethereal forms, or on the plane of formless beings. Therefore, at all times, investigate and scrutinize your three gateways of behavior. Feel joy at whatever constructive acts you have performed and bring to a halt whatever destructive or unspecified actions you have done. In other words, not mixing up what is to be gotten rid of or adopted, what is to be engaged in or rejected, break the continuity of your destructive actions and make the rounds of constructive acts of your three gateways (of action: body, speech, and mind) have no breaks in their continuity. That is the very meaning of Buddha's teachings and is what accomplishes the aim of having done the practices. Therefore, once you have come to know, in great detail, what is to be adopted and what is to be discarded with respect to karma and behavioral cause and effect, train yourself (in accord with that). That is the sixth (preliminary practice): the teachings on karma and behavioral cause and effect.
The Shortcomings of Samsara

After that, if you have not meditated on the shortcomings of uncontrollably recurring samsaric rebirth, you will not turn away from clinging to it, nor will you develop thoughts of renunciation, the determination to be free. Because of those circumstances, boon experiences and stable realizations will not dawn on your mental continuum. Because you will be depriving yourself of your share of them dawning, you must meditate on the sufferings of samsaric rebirth in order to rid yourself of them. Further, when limited beings are reborn as hell beings, they have the sufferings of the eight hot hells, the eight cold hells, the neighboring hells, occasional hells, and so on. Clutching ghosts have hunger and thirst. Animals have being killed and slaughtered. Humans have birth, old age, sickness, and death. Gods have transference of consciousness and falling. Demigods have fighting and disputes. Moreover, in those six classes (of rebirth) with such sufferings and more, the experiences of manifold obvious sufferings are the suffering of suffering. That which appears to be happiness is the suffering of change. That which has the tone of abiding with a neutral feeling is the (all-pervasive) affecting suffering. Because you are uninterruptedly harmed (by this last one), then even if, within this circle of samsaric rebirth, you have attained the high state of a universal chakravartin emperor, Brahma, Indra, or the like, you have not passed beyond suffering. Therefore, thinking definitely to separate yourself, as much as is possible, from this (terrible situation) right now, decide that this samsaric circle of rebirth is like a dungeon or a pit of flames and make efforts in the methods for liberating yourself from it.
Karma and Behavioral Cause and Effect 4
But, even if you have achieved a Hinayana purified state with residue, you still have not transmuted to a supreme state of ultimate happiness. Therefore, you need to attain this peerless purified state of enlightenment now, by all means whatsoever. For the sake of that, with the certainty that all limited beings, without exception, have been nothing but your mothers and fathers, kind without any beginning, develop an uncontrived bodhichitta aim, thinking, "I shall definitely place them in the stable happiness of a peerless, perfect, completely purified state of enlightenment." That is the seventh (preliminary practice): earnestly practicing just that.
The Precious Human Body

The working basis for actualizing that is the precious human body. Because it is extremely difficult to find, you must wrap yourself completely in the practices, not letting yourself come under the sway of indolence or laziness. If you have to leave, returning empty-handed, from the respites and enrichments (of a precious human body) snatched away by the demons of death and impermanence, then what will you do? In other words, since this precious human body is so difficult to find and so easy to lose, make your attainment of its respites and enrichments meaningful at all times and in all situations. That is the eighth (preliminary practice): practicing that extremely earnestly.
The Causal Condition

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

Entrust yourself to a perfect spiritual master - a guru who is a person in the lineage, the guru that is the enlightening words of a Blissfully Gone Buddha, the guru that is the deepest actual nature, the guru that is a gesture in a vision, and so on - and practice his or her guideline instructions just as they are. Because being cared for by a perfect spiritual master is the dominating condition (for actualizing the practice), entrusting yourself in that way is the tenth (preliminary practice).
The Focal Condition

Cut off completely all sectarian, biased feelings toward these (tenet systems and lineages) established by convention and mental labeling by concepts. Develop the certainty that they are all non-contradictory and, from all of them (come) a dropping down to the natural state of the actual nature of all things - the especially distinguished, primordial abiding nature. As being undeceived about what is to be meditated upon is the focal condition (for actualizing
The Shortcomings of Samsara 5
the practice), becoming certain like that is the eleventh (preliminary practice).
The Immediately Preceding Condition

Not only must you develop steadfast effort from the state of mind that is parted from clinging to meditation (in a sectarian manner), you must also not have any sign whatsoever of hopes or worries, such as thinking, "I am doing meditation; I will continue doing it; I have done it; and when (success) has arisen, that will be good." As being parted from hopes and worries is the immediately preceding condition (for actualizing the practice), practicing from a state of mind that is uncontrived is the twelfth (preliminary practice). This concludes the preliminaries.
Part Two: A Stilled and Settled State of Shamatha

The Essential Points concerning the Body and Mind
As for the actual fundamental part, there are two (sections): a stilled and settled state of shamatha and an exceptionally perceptive state of vipashyana. As for the first, in general, there are many methods for developing samadhi, absorbed concentration. But, if you know one set of essential points, then hindrances and interferences will not come about and, parted from any faults regarding shamatha or vipashyana, boon experiences and stable realizations of primordial deep awareness will occur without any labor. By indicating the teachings (for this) through the gateway of the body posture of Vairochana, you will have a method for effortlessly developing absorbed concentration for the generation and complete stages (of anuttarayoga tantra) and the boon experiences of bliss, clarity, and nonconceptuality. Therefore, since beginners need to rely on the essential points concerning the body posture, then concerning that: in order to bring the downward-going energy-winds under control, have your legs be in either the vajra-posture or the sattva-posture. In order to make the energy-winds of the earth element remain in the central energy-channel, straighten your spine like a pointed tube. In order to induce the energy-winds of the water element into the central channel, clasp your hands together beneath your navel in the total absorption mudra-gesture, raising your shoulder blades back toward each other. To induce the energy-winds of the fire element into the central channel, keep your neck slightly bent like a hook. To induce the energy-winds of the wind element into the central channel, have your eyes neither wide-open nor shut, but gazing at a point straight ahead from the tip of your nose. Have your tongue and lips dropped down to their natural state or have your tongue touching against your upper palate.
The Focal Condition
With your body held with the essential points of posture like that, then once the movement of conceptual thought has naturally purified itself away, many advantages such as nonconceptuality and so forth will dawn. But even just with your body held with those essential points of posture, your body and mind will pass into a blissful and tranquil state. Therefore, having made (your body and mind) be neither too tight nor too tense, first expel a little air and then set your breathing into unlabored exhaling and inhaling. Refresh your memory a bit about the preliminaries and then do not bring to mind past actions or think about doing something in the future or that you are doing something (now). Without adopting or rejecting, set your mind into a state of normal awareness in the present moment - its real nature, fresh and clean, at ease, naturally simple, and which has neither been fashioned nor contrived. Through this, your mind will become serviceable and will develop absorbed concentration. Therefore, because these essential points of posture of the body and mind are the foundation stone for meditation, earnestly practice them. That is the first point (for shamatha meditation).
Focusing on a Visual Object

If you are unable to settle your mind into that state, then, by focusing it, direct your manner of gaze externally at a stick, a pebble, a Buddha statue, the flame of a butter lamp, the sky, and so forth, whatever suits you. Without thinking at all about the color, shape, and so on of that basis for focus, rid yourself of both being either too overly tense or slipping into being carefree and loose. In other words, having set (your mind), without the slightest meandering, on merely that which you have taken as the basis for your focus, cut off completely all rambling of other conceptual thoughts. Alternatively, focus on either the syllables white OM, red AH, and blue HUM, or on white, red, and blue drops, whichever suits you, drawn in front of you and in the essential nature of the enlightening body, speech, and mind of all the Buddhas. In short, direct and set (your mind) single-pointedly on whatever type of visual object suits it and which is pleasurable for it to take. If you try to settle your mind on something your temperament cannot take at all and which is not at all in character of how you (usually) set (your mind), then when you try to make (your mind) go (there), it will stick (your attention) onto anything else that just comes up, without taking care about sending it (to that object). Completely cut off all signs of conceptual thoughts, such as "I am meditating" or "I am not meditating," or hopes to be able to settle your mind or worries that you will be unable to settle it, and the likes. Meditate while maintaining account of your mindfulness not getting into meandering, for even an instant, to something that it should not be meditating on at all. Have your sessions be well-divided, with many short ones, and do not become discouraged about having to cut off distraction again and again and having to totally absorb (your mind) once more with clarity, lucidity, and joy. It is important to train in all that. If it will be comfortable for your mind to take any one of these (visual objects) as its basis for focus, then do that. If you wish to take all of them in turn, this is permitted. But, if you have taken one and find that sufficient, do not feel that you have to go on to take them all, as if going through an alphabet primer. In short, having your mind take whichever visual object suits it is the second point (for shamatha meditation).
The Essential Points concerning the Body and Mind 7
Other Sensory Objects

Once you have taken that (visual object as your basis for focus), then take as well, in turn, a sound that is the object of your ears, a smell that is the object of your nose, a taste that is the object of your tongue, a physical sensation that is the object of your body, and so forth. As for the sound, smell, and so on, for that, direct your mind at merely a distinct sound or a pronounced smell and hold it with the hook of your mindfulness, without meandering. Maintain your mind on whatever (sensory object it is focusing on) and, except for setting (your mind) into being dropped down to its natural state, do not scrutinize whether (the sound, smell, taste, or physical sensation) is wonderful or terrible, intense or slight, and so forth. Break your sessions while your clarity is still comprehensive. In other words, take a rest (at that point); do not let (your clarity) enter into a turbid state. In between sessions, in relation to everything, simply do not let the rope of your mindfulness break. Have the gaze of your eyes fall toward the tip of your nose and whether, physically, you are walking or sitting or, verbally, you are speaking or talking, do not do these too strongly or too excessively. Cut, as well, the stream of thoughts in your mind having signs (of dualism). In other words, getting progressively into the habit of being totally absorbed is the third point (for shamatha meditation).
Eliminating Mental Dullness and Flightiness of Mind

Furthermore, to eliminate such things as the faults of mental dullness and flightiness of mind, meditate that at the middle of your brow is a drop, merely the size of a pea, white, shiny, glistening, spherical, and extremely lucid, and then direct your mind at it. On some occasions, direct your mind at a black, shiny, spherical drop, merely the size of a pea, at the edge of your meditation mat. When you have mental dullness, direct your faculty of knowing at the white one and have your way of gazing be into space. Have a fresh breeze (blow) on your body and splash yourself with running water. Have your clothes be thin and follow a light diet. Do not sit near a fire or in the sun. When your faculty of awareness is flighty - in other words, when your mind gets distracted to many things - direct your way of gazing and faculty of imagination at the black drop. As for your way of behaving, keep warm, do physical exercise, and follow a rich, heavy diet. When you have neither mental dullness nor flightiness of mind, direct your eyes and faculty of awareness at either a small blue drop or material object (visualized) at the edge of your shadow straight ahead. With respect to these, first send them out, merely projecting them, thinking, "I shall meditate on a drop or so forth like this." After that, when there is clarity or (even) when there is not much clarity, pay attention to it, merely thinking, "There it is, like this." Then, without making an examination or minute investigation, set (your mind) into its natural mode, without the slightest meandering from being dropped down to its natural state. Break your sessions while your clarity is still comprehensive and then meditate again. In other words, make your sessions be short and numerous. The mind's hold (on its object) is the fourth point (for shamatha meditation).
Other Sensory Objects
Focusing on No Object
As for directing (your mind) at no basis, look with staring eyes into space straight in front of you and then have them be without any focal object at which they are directed. Make your mental (consciousness) as well have not the slightest meandering, not thinking anything. Do not bring to mind anything concerning (what qualities this state) has or does not have, or what has passed or has not yet come. Having posted (alertness) merely as a spy (to check), with great diligence, that your mindfulness does not meander, set (your mind) into a relaxed, soft, uncontrived, fresh and clean state. In other words, set it into not meandering for even an instant, like when inserting a thread through the eye of a needle; into not being turbulent, like an ocean parted from waves; into not exerting effort or trying to accomplish anything, like an eagle soaring through the heights; and part it from all hopes and worries. When there is no meandering from that (state), conceptual thoughts will not come. But in the event of meandering (occurring), then because conceptual thoughts will come rapidly afresh, one after the next, try to recognize them as soon as they arise. In other words, look right at them in a denuding manner and then set (your mind) as before. Similarly, no matter how (your mind) has been distracted by conceptual thoughts, recognize them and then, without doing any stopping or establishing of anything, or feeling happy or unhappy, set (your mind) on these (thoughts) themselves and look at them with the eye of discriminating awareness. Take the conceptual thoughts themselves as the basis for your mind to hold and then set it on them. Cultivating (your mind) not to fall into any state that is too tight or too loose is the fifth point (for shamatha meditation).
Focusing on the Breath and the Three Stages of Settling the Mind
As for basing your mind's hold on the breath as a method, hold your breath in the " having a vase" manner and then set (your mind on it) with no meandering. If you cannot gather (your breath) together into "having a vase," then since you will need to take counting it (as your object instead), take for your count the movement of the breath in, its movement out, and its resting inside. Count at first merely twenty-one (rounds) and then gradually up to a hundred. Direct your mind at your nostrils and, taking your breath for your count, do not let (your mind) meander to anything else whatsoever. But if you can take (as your basis for focus) filling (your breath up inside you "in a vase") and then sending it forth, first expel your breath three times and, after that, breathe in, holding (your breath) for as long as you can and pressing it down beneath your navel. When you are unable (to hold it any longer), then, clearing it out, send it forth. Do like that again and again, not letting (your mind) meander to anything other than just that. If mental dullness or flightiness of mind occurs, earnestly practice the methods to eliminate them in progressive stages. If you have been unable to pull (yourself by the rope through the ring in) your nose into a settling (of your mind) on any of those enumerated objects for focus, then take any other object for focus, whatever kind suits you. (After all,) the type of person (you are) is not at all certain. For some, each point that strikes them from a discourse brings about a settling (of their minds) in two or three (tries). While for a few, even if they have meditated a lot, (such a
Focusing on No Object 9
settling) comes as something difficult to develop. But if you have nourished (meditation) without procrastination, it is impossible not to develop (a settling of your mind). However, it is necessary to have an experienced guru, who, in harmony with the mental capacity of the disciple, serves to dispel your hindrances, to enhance your progress, and so forth. By having nourished (your meditation) in that way, the settling (of your mind) will first be like a steep mountain waterfall: your conceptual thoughts are coarse and many. Second, your coarse thoughts will set (like the sun). Although occasionally some conceptual thoughts will suddenly arise, you have come to recognize them and, as soon as you do, they subside by themselves. The stream of your meditation flows on steadily like a mighty river. Finally, all your conceptual thoughts, both coarse and subtle, set (like the sun) and you pass utterly into a state of nonconceptuality. Since a tranquil, limpid, vividly transparent, crystal-clear, pristine settling (of your mind) into a state of bliss, clarity, and nonconceptuality will occur, enhance your joyful perseverance until you develop such a settling. Even after you have developed it, practice it without any break. That is the sixth point (for shamatha meditation).
Eliminating Mental Tightness and Looseness

If you have not developed this third (stage of) settling the mind, you need to enhance your joyful perseverance still more and then work through the gateway of tightening (your mental hold), loosening (it), and meditating turned away (from having to do either). In regard to that, for tightening (your mental hold if it is too loose, keep) the essential points of body posture and way of gazing, and housebreak your faculty of awareness. In other words, tighten up (your meditation) with discipline. Do not let (your mind) get into meandering for even an instant. Be as if walking across a single-planked bridge. Without (thinking), "This focal object is what I should be meditating on," perk (your mind) up so that it is vibrant (like a bell) and draw it quite tightly. Do not let (your mind) get into meandering for even an instant and make your sessions short and numerous. For loosening (your mental hold if it is too tight), take exercise and (keep the appropriate) way of gazing. Do not have anything like, "This is my basis for focus for meditation." (Just) letting your mind loosen itself into its natural mode, set it in a non-manufactured, unself-conscious, not-anxiously-caring (state), whatever comes up. Let it become soft and relaxed, and dropped down to its natural state. Tranquil, without exerting yourself or trying to accomplish anything, relax like a baby with a full stomach or a pile of straw when the rope binding it has been cut. Setting (your mind) in that (condition), keep your mindfulness in the ever-present moment, without the slightest meandering from that state. Not meditating on anything other than that, set (your mind) in its natural mode. If your meditation sessions have been short, lengthen them slightly. Settle in a serene state of mind and, after it dissipates, take a rest. But even in between meditation sessions, maintain account of your mindfulness. When meditating while turned away (from the necessity either to tighten or loosen your mental hold), there will be times when you have no meandering; and then conceptual thoughts will not come. But when (your mind) meanders or many conceptual thoughts arise based on some fleeting circumstances, if you ask, "Should I try to rid (my mind of) them, or what?" just look right at them kindly and think, "Wherever you are stirring to, just stir!" and thus you will
Focusing on the Breath and the Three Stages of Settling the Mind 10
intrude on (your mind's) stirring (and interrupt it). Then one more will arise; a second will arise. When you have recognized them, do not even try to rid (your mind) of them, but also do not follow them out. Do not be happy if your mind is settled or unhappy if it is stirring. Without having any hopes or worries, such as worrying that your meditation will not happen or hoping that it will be good, take those very thoughts as the basis for your mind to hold. In other words, without purposely trying to accomplish a nonconceptual state from stopping your thoughts, take the thoughts themselves as your cognitive object. Set (your mind) right on them and the thoughts clear away, stilling down by their own accord, and thus a nonconceptual state naturally dawns. Practicing like that is the seventh point (for shamatha meditation).
The Actual State of Shamatha and the Three Boon Experiences

Next is the way to develop an (actual) state of shamatha and getting to know it face to face. A definitional stilled and settled state of shamatha is one in which the mind is stilled of all mental wandering, be it conceptual thoughts or grasping at defining characteristics, and is settled single-pointedly in its essential nonconceptual nature, parted from mental dullness, flightiness of mind, and foggy-mindedness. Previously attained with effort, but now, without relying on effort, (it comes about) easily, and is blissful, expansively open, and fluidly flowing. Even when you arise from meditation, your mind keeps circling back right to that (state), without changing into something else. Even when walking, sitting, and so on, your faculty of awareness is leisured, dignified, relaxed, comfortable, and limpid. Low-keyed in that it is not enraptured or dazzled by appearances, it does not purposely engage its awareness in (any) cognitive object; so that, not taking in the fine details of (any) object, its intellect does not enter into mentally wandering. There are three equal boon experiences (that you have in this state) - bliss, clarity, and nonconceptuality. Depending on which is in a greater proportion, many things will occur: the boon experience of heightened vision, the boon experience of heightened hearing, advanced awareness, and even extraphysical powers. Whatever is appropriate (to that greater proportion) will also dawn: the ten signs (of absorbed concentration), and so forth. With faultless shamatha, (such things) will indeed develop on your mental continuum like that. This (state of shamatha) is the basis on which to develop all good qualities, such as an exceptionally perceptive state of vipashyana and more. So at this point, no matter what good or bad experiences happen (to you) - physical sickness, mental suffering, good or bad dreams, advanced awareness, extraphysical powers, bliss, clarity, nonconceptuality, and so forth - do not get attached or cling (to them). Decisive that they lack any essence, do not indulge yourself in cogitating thoughts of happiness or depression (about them). If you cling to these boon experiences, they (only) serve as a root for circling in recurring samsara or (specifically) in one of its three planes of existence: they cannot liberate you from compulsive samsaric rebirth. Even non-Buddhists have merely that much (attainment from their meditation), but they are not benefited by that. So, in short, if you cling to whatever boon experiences or stable realizations (you gain from attaining a state of shamatha), they will destruct. But, by (remaining in) a state of detachment from them and not being ensnared in clinging, you will extend their duration. In other words,
Eliminating Mental Tightness and Looseness 11
with joyful perseverance, pull yourself out from ever departing (from this state). Since the benefits are beyond imagination if you have meditated enhancing your endurance for hardships, train like that. As both the spiritual master and disciple must not have made any mistakes about boon experiences, understanding (of the instructions concerning them), stable realizations, and the actual way to develop (shamatha), gain certainty (about them) from having met them face to face. And foremost, when (perceiving) desirable sensory objects, then without thirsting for them, have your firm conviction in your guru and appreciation (for him or her) be uncontrived. Having perfected a bodhichitta aim with respect to the six types of wandering beings, then maintaining account of your mindfulness not getting into meandering, keep your plans (merely) short-term and few and (execute them straight up and down like) a bellows. Do not let yourself come under the sway of worldly matters or the eight transitory things in life. All this is very important. Since, if you have practiced faultlessly like that, boon experiences and stable realizations will effortlessly arise, earnestly practicing like that is the eighth point (for shamatha meditation).
Part Three: Vipashyana Meditation

Examining the Essential Nature of the Settled Mind
The second (main section) is the exceptionally perceptive state of vipashyana. Have the essential points of your body posture be as before; but, in this case, as your way of gazing is extremely important, direct your eyes, intensely wide-open, straight ahead at the center of the empty space before you, without blinking, wavering to and for, or fluttering, and gaze (ahead), staring. Within a state of that faultless settling of your mind (in shamatha as you have attained before), set (your mind) tranquilly into its natural mode - non-manufactured, unself-conscious, not anxiously caring, dropped down to its natural state - but make it slightly more intense. Keep your mindfulness on the ever-present moment, vividly transparent, wide awake, and without meandering. Having done (that), examine extensively the essential nature of your mind at this time when it is in perfect full shamatha. By its essential nature, does it have a color, a form, a shape? Does it have an arising, a ceasing, and an enduring; or does it lack the three? Is it outside, inside, or where is it settled? Except for this settled state itself, is there actually another (awareness) knowable to the side (of it)? Is it nothing whatsoever, a blank void that cannot be identified (as "this" or "that")? Or, in this settled state, is there awareness, which, although it cannot be identified (as "this" or "that"), is still vividly transparent, pristine, and distinct, but which you do not know how to express in words? Moreover, is that essential nature of the settled (mind) a pitch blackness, or is it a sparkling, wide-awake starkness? All mistakes and key points concerning the abiding nature (of the mind) are contained in this (questioning). So, if gripped by concerns about the eight transitory things in life, you've hoodwinked yourself into (claiming that), without having developed (anything) on your mental continuum, you've (actually) developed (on it) fantastic boon experiences and stable realizations, which are (merely) objects of your intellectual understanding, things you've (merely) heard about, and (just) highfalutin Dharma jargon, then you've deceived yourself. And if you are a renunciate, then you've also caused your vows to degenerate by lying to your
The Actual State of Shamatha and the Three Boon Experiences 12
guru with polite affectations. So, put your heartfelt effort into the practice (just) by itself, and then, since it's necessary to have genuine experience and realization that develop within you through the force of meditation, and not through patching up something through conceptual thought, tighten your faculty of awareness and examine (your mind). Then take a rest and (afterwards) examine once more. As it is necessary to examine the essential nature of the mind when it is settled, the way to set it throughout these occasions is to set it in a clear, lucid, brilliant state, like the sun free of all clouds. Since occasionally re-energizing your faculty of awareness and then exerting effort to examine the essential nature (of your settled mind) is the first method enabling you to get to know (the nature of your mind) face to face, the guru as well must discipline and question in accord with the measure of mind of (you) disciples. To make some (of you) fit to be trained, he must repeat and question over and again, (to insure) that you have gotten to know, face to face, an intellectual understanding, a boon experience, a stable realization, and a (genuine) experience, without mixing them with Dharma jargon. You disciples as well must exert effort like that. Examining the essential nature of the (settled) mind, then, is the first point (for vipashyana meditation).
Examining the Essential Nature of the Stirring Mind

Next, to cut down to the foundation and root (for resolving the issue of the essential nature of your mind), you need to cut down to the root from atop the stirring (mind) or rambling conceptual thought, so that you will get to know, face to face, (its essential nature). Having adopted the essential points of body posture, way of gazing, acting, and so forth as before, then in a state of the triad - bliss, clarity, and nonconceptuality - crystal-clear and relaxed, generate all of a sudden a fleeting conceptual thought from that (state) or emanate a conceptual thought in whatever way seems suitable. Examine the essential nature of the cognition that has been emanating. Examine it at the time it is emanating. Having examined the enduring of what has been emanating, investigate what is its color, its shape, and (is there) a place it arose from, a place it endured in, and a place it ceased into? Is (this conceptual thought) located outside, or is it located inside the body? Wherever (this) aspect (of mind) might be, outside or inside the body - (for instance,) if in fact inside, in the center of the heart or the likes - in what manner does it endure and is it emanating? Does that mind (that is emanating) exist as a functional phenomenon, or does it exist as a nonfunctional phenomenon? Does it actually have an arising, a ceasing, a color, a shape, and so on? If it does, then what kind does it have, or is it the case that you say that you think it doesn't (have these)? And even if (you say that) it cannot be thought of as being (like) this, well then, is there still something knowable that nevertheless has no arising or ceasing and so forth? At the moment when you examine a conceptual thought, is it that there is an absence there of all conceptual thoughts, a parting from mental fabrication, without an arising or a ceasing? Or is it that in having examined that conceptual thought, it just goes away, vividly discharging without (leaving) a trace? Which one is it? Or is the measure that conceptual thoughts have arisen just that they pop up without being identifiable (as being like "this" or like "that")? Examine is it really (like that)? If it is the case that they pop up without being identifiable, then at that moment (when they do pop up), is there or is there not (another thought that)
Examining the Essential Nature of the Settled Mind 13
thinks there is no identifiable component (here)? After a conceptual thought has stirred up, or you have made one stir up, examine it without stopping it or grasping on to it. Whether it has a happy (feeling) to it or an unhappy one, examine the essential nature of happy and unhappy (thoughts). No matter how many thoughts you have, examine them. When a disturbing emotion has arisen strongly, such as one of the five poisons (of desire, anger, naivety, pride, or jealousy), or you make one arise, examine it too. Making sure to cut out any interpolations (you might superimpose) from within, examine the conceptual thought itself and the object of that thought, and its immediately preceding conceptual thought, (to see) whether there is any difference in terms of the mind (or consciousness aspect of them). When you see the essential nature of conceptual thought as clarity-making, knowing, and starkness, then examine whether there is actually any difference between the clarity-making, knowing, and starkness you saw previously with respect to the settled mind and the clarity-making, knowing, and starkness you see now with respect to conceptual thought. If you cannot decide, then draw that conceptual thought itself back in and set (your mind) in a (state of) clarity-making and knowing. In other words, as you will (now) be examining the essential nature of your normal awareness itself, unadulterated by anything, which originally had a conceptual thought pop up (in it), examine it thoroughly, and so on. In short, when, having adjusted to the way that (thoughts) dawn (in your mind) and to your understanding (of them), you have made decisive distinctions through the two (of you), guru and disciple, (working together), then you have cut down to the depths and to the foundation and root (for resolving the issue of the essential nature of your mind). Exerting effort in getting to know, face to face, (the essential nature of your mind) through examining (it when it is stirring with conceptual thought) and in the procedures for examining it are the second point (for vipashyana meditation).
Examining the Essential Nature of the Mind in Relation to Appearances and in Relation to the Body
Further, in order to get to know, face to face, appearances and the mind as being inseparable, there is examination of (the essential nature of the mind) from (when it is focused) atop an appearance. While having your way of gazing and body posture as before, direct your eyes and your focus, single-pointedly, at any suitable visual form in the space (before you) - some definite object such as a pillar, a vase, or a reflection of your body (in a mirror), or Mount Meru - and examine it, staring piercingly. Then, after setting your awareness that is atop that (object) into a loosened (state) for a short while, examine once again. Likewise, examine the essential nature of a sound that is the cognitive object of your ears, whether or not there is a difference (in essential nature) between a pleasant and an unpleasant, or a loud and a soft one, such as that spoken by yourself and someone else, and so on. Similarly, whatever dawns - a fragrant or a foul odor that appears as a cognitive object of your nose, a delicious or unpalatable taste to your tongue, a pleasant or unpleasant, hot or cold, or intensely painful physical sensation to your body - examine it. At that time, alternate examining each of the five (types of sensory) objects, whichever they may be, and the examiner conceptual minds that are examining (them, by considering), "Is it that when an appearance ceases, (the mind also) goes away? Or is it that (the mind) itself and
Examining the Essential Nature of the Stirring Mind 14
the appearance appear separately? Or is it that the appearance is present and arises by coming in to the mind? Or is it that, for the mind to make (the appearance) appear, it goes out to take hold (of the appearance), thinking, 'I shall make this appear?' Or is it the case that, since appearances and the mind are inseparable, an appearance without an object (that it is an appearance of) is there distinctly in a void?" Having examined whether there is really a difference between those two (namely, a mind and an appearance), then examine (as follows) for what is the difference between an appearance that is a cognitive object and a conceptual mind that has it as its object: When you have examined an object, if the cognitive object is (really) "out there," vividly clear, (different and separate from the mind perceiving it), then whether there is a whimsical thought that is thinking those words ("it is 'out there'") or there isn't any thinking of those words, (it wouldn't matter). It would (only) seem as though there is no difference at all between those two - that object ("out there") and that mind that is examining it, unobstructed and plainly evident, but which (on its own part) does not take (anything as its cognitive object), does not make anything clearly appear, and is (just naturally) in a comfortable state. (But, actually, since the cognitive object would in fact be "out there," different and separate from the mind perceiving it,) there couldn't be any thought thinking something different from those words (that it is "out there.") However, if it is (just) a whimsical thought that is thinking that the object is "out there," vividly clear, (but it really isn't "out there,") then examine that whimsical thought itself, which is thinking those words ("it is 'out there.'") What kind (of thought) is that? (Is its object "out there?") Likewise, examine as well both the body and the mind. Which are they: one and the same or different? If they are one and the same, then the body, which has an arising and a ceasing, and the mind, which, being eternal, is parted from any arising or ceasing - the two would have to be the same. Or if they are different, then you should be able to recognize two separate things, the body and the mind (totally apart from each other). The mind, without being located "here," pervades the (entire) body, not (just) its top or its bottom, so that you experience feelings (all over). How is that? The body and mind are (respectively) something that supports and something supported (like a cup and the tea in it). But, if the body is outside and the mind inside (as two separate things), like a man and his clothing, then (consider) that experience itself of a feeling. If you are of the mind that thinks that it is the body alone that has feelings, then a corpse would also have to have feelings. But if the mind (alone) has the feelings, then the two (body and mind) would have to be different (and unrelated). (Now,) the mind is something that cannot be killed or cut. But if, when your body is pricked by a thorn, your mind feels it, then how is that not the same as the example of when the supporting clothes (being worn by someone) are burned by a fire, the supported man (wearing them) is (also) burned by the fire? Since, having thoroughly examined with that (kind of analysis), you need to be able to reach a decisive conclusion, then at this very point, know as your mind, like water and waves, all feelings that arise and set (your mind on that realization). Because it is within that state that you will have become decisive from your depths about the abiding nature (of your mind), examining like that is the third point (for vipashyana meditation).
Examining the Essential Nature of the Mind in Relation toAppearances and in Relation to the Body 15
Examining the Essential Nature of the Settled and Stirring Minds Together
Examine once more the essential nature of your mind at the time when it is settled pristinely in its clarity-making and voidness. Then again, after having made it stir with a conceptual thought and having examined its essential nature, examine whether the essential natures of the settled and stirring (minds) are the same or different. Having examined like that, if you see that they are different, then how are they different? Do the settled and stirring (minds) dawn by alternating, like when you have strung thread (around two sticks) spread apart and twirl (the two threads) together with equal strength (to make a string)? Is the settled (mind) like the ground and the stirring (mind) that arises like what grows in a field? Or are the two (states, settled and stirring,) like a coiled snake or rope (in that there is just a rope and it is either straight or coiled, so that) when one (state) is the case, the other isn't happening? Is it that (the mind) is something that while it is settled, it isn't moving; and while it is moving, it isn't settled? However, concerning that, since, when it is stirring, (the mind) emanates a variety of all different things, and when it is settled, it remains without stirring, the difference between those (two states) is great. But, if you think their essential natures are different, is the difference between the two in terms of color, shape and so forth? Or is it a difference in terms of something like the trio: arising, enduring, and ceasing, or a no-longer happening, not-yet happening, and presently-happening and so on, or static (permanent) and nonstatic (impermanent)? Examine! In fact, when you know conceptual thought as (something also to be included within the sphere of) meditation, (you realize that) the essential nature of both the settled and stirring (minds) is nothing but the same. The way they dawn is that they dawn by alternating, and when (your mind) is settled, there is nothing that is stirring, and when it is stirring, there is nothing that is settled. Like water and waves, (the two states) are the gait or action of the mind alone. That is all there is to it. When you understand that both the settled and stirring minds are nothing more than stark clarity-making and voidness, then you have a little understanding. However, after you have drawn a conceptual thought in and set (your mind) in meditation, is it that (now) there is in fact a clarity-making and voidness, or it is that in the wake of the thought having disappeared there is in fact a clarity-making and voidness? Or is it that the plainly evident conceptual thought itself was in fact a clarity-making and voidness? If you think that it is like either of the former two, you must still make strong requests to your guru (for inspiration) and then make effort once more to examine and try to gain certainty in seeing how it really is. As for those who have gone through these (stages of) examining the essential nature (of the mind), those who skip ahead (develop) vipashyana first, then shamatha, and then sometimes they have neither and sometimes both will dawn. Those for whom it happens at once develop both shamatha and vipashyana at the same time by merely being taught the mental labels (for them). This is due to the power of their previous training. Those who progress gradually develop (the two) in stages. Here, as (the explanation) has been made under the influence of the latter (type of person's approach), it must be taught (like this only) after assessing the way in which (the disciple's experiences) dawn.
Examining the Essential Nature of the Settled and Stirring Minds Together
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For (that way of practicing), then when examining in fact (the essential nature of the mind), set (your mind) in (a state in which) there is an aspect of clarity-making, but no aspect of (conceptual) grasping, like a small child looking (at the paintings of deities) in a temple. Within that state, exert yourself with great perseverance to examine (in this way): Having rid yourself of laziness and turned away from clinging, having no requirements and being renounced, having firm conviction (in your guru), appreciation (of him or her), and belief in facts, and having mindfulness firm with no meandering, practice in an uncontrived state without being fettered by any hopes or worries. Having taken interest in only your future lives, having not gone into the slackness of rambling about (after things of this life), if you make effort in these (ways of) examining the mind, then it is impossible for you not to develop quickly and with certainty this much deep awareness, (that) of vipashyana. Therefore, ascertaining (the essential natures of) both the settled and stirring (minds together) is the fourth point (for vipashyana meditation).
Meeting, Face to Face, the Essential Nature of the Settled Mind

By having cultivated, like that, examining the essential nature (of your mind) in that way and (meditating according to) the verbal guidelines concerning the mind, then with practically no need (for your guru) to get you to know (its nature) face to face, (stable realization of it) will come springing up (to you) spontaneously from within. Some (people, however), do not recognize it even if this has happened. And some, wishing to have developed excellent boon experiences and stable realizations quickly, with (merely) an intellectual understanding and dry listening (to teachings about the nature of the mind, only) with their ears, will speak (of these experiences and realizations) with unerring Dharma jargon, despite their not having developed them. Since (such) can be heard, the guru must differentiate those (types of people); and the disciple as well must practice taking (all this) to heart. As a beginner, the first way to get to know, face to face, the essential nature (of your mind) at the time when you are examining it (is as follows). Having carried out, as before, the ways to examine the essential nature of your previously settled mind and so on, that essential nature of the settled (mind) will, in fact, be right there. (The essential nature of what that mind is) is a vividly transparent, glaringly distinct, pristine, relaxed awareness which, within a state of a sparkling, vividly awake starkness, and not just an absence, can nevertheless not be identified (as a "this" or "that"). Yet, while not being identifiable as something that, with a shape, color, and so on, is like "this," or that can be said to be expressible in words as being like "that" and "that"; it is, nevertheless, an awareness that makes (things) clear without obstruction crystal-clear, pristine, stark, distinct, and vividly wide awake. But, it's not something that you think to yourself, "It's something I'm seeing that I had not seen (before), something that I'm experiencing that I had not experienced (before), something that I'm knowing that I had known (before)" - it is not like that. It is not even a something that you can put into words as being like this: "There is something there that is dawning to me." But, if your decisiveness (about the essential nature of your mind) is just an intellectual understanding that it is a clear, serene, unidentifiable settled state of clarity-making and voidness, then because that is unreliable, not the slightest (attainment) will come (from it). (On the other hand, if it is) a decisive statement that it has dawned from within (from your own meditation practice), that is a dawning of an exceptionally perceptive state of vipashyana into the (essential nature of) the settled mind.
Meeting, Face to Face, the Essential Nature of the Settled Mind
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Therefore, except for perceiving this essential nature in a denuding manner through a tremendous effort, like pressing a rock against a broken bone to set it, (there is no other way to attain vipashyana into it. Otherwise,) if (your guru) tries to get you to know (the nature of your mind), face to face, prematurely, you will be left with it as an object of only an intellectual understanding, and you will become closed-minded and smug. Then, because of the harm (inflicted), even attempts to lead you with further (instructions) and the like cannot bring you to get to know it face to face. (This is because,) without having cut the stream of your conceptual thoughts, you will not have seen the essential nature (of your mind). Without having seen its essential nature, (your guru) will not have been able to bring you to know it face to face. Having not met it face to face, your meditation will not be able to function as a pathway of mind (leading to liberation and enlightenment). (Therefore,) even at times when you have excellent boon experiences, examine them; and at times when (your meditation is going) poorly, repeatedly try to intensify the clarity. (Remember,) teaching the methods for cultivating (meditation) practice is called "forward-leading discursive instruction," while knowing from meditation (carried out by following those instructions) is called the "completed state of discursive instruction." As that is the case, then if you have cultivated (your meditation practice) without having meandered from that state (of completed instruction), you will have had no difficulty in having developing boon experiences and stable realizations. When, through (that route), you have seen the essential nature (of your mind), then because it will have instilled certainty (in you) and cut off your doubts, now you will be able to get to know (that nature) face to face. Of the two (states) that are (achieved) in general in meditation, shamatha and vipashyana, (look for the following to check for the first.) When your mind has been set, relaxed into its natural mode, all conceptual thoughts automatically still in their own place and (your mind) settles clearly and serenely into its natural mode. Your intellect does not enter into mentally wandering about worldly matters or this life. (Your mind) is blissful, soft, with all disturbing emotions stilled into a fine sleep. Settled single-pointedly into its essential nature of being constructive, (your mind) remains (like that) for as long as you wish, under your own control. You do not feel even the passing of breath in and out. If (your state of mind) is actually one (like this), that is a distinguished stilled and settled state of shamatha. That (state has) as its main, most important (features) the boon experiences (of bliss, clarity and nonconceptuality). Although (these boon experiences) cannot serve the function of stable realizations, (which are attainable only with vipashyana); nevertheless, you cannot do without them. If you have cultivated them without any clinging, then in that state of mind, without lapsing into mental dullness, flightiness of mind, or an unspecified state of indifference, (you will see that) the essential nature of the mind is that it is something parted from any expression, thought, or talk that its shape or color is like "this." Inexpressible in words as being something knowable and able to be experienced as an object of your own intellect as being "like this," it is like the bliss of a youth, a unified pair of clarity-making and voidness, parted from all extremes of being something that can be identified and then mentally fabricated, unadulterated by any conceptual Dharma thoughts, unsullied by any conceptual worldly thoughts. Unsuitable (if identified) as being a lethargic state of shamatha or of nonconceptuality, it is an awareness that is sitting (there), naturally present all along, dropped down to its own state, naturally simple. It is called "normal awareness" or (simply) "the mind," the root of all good qualities. If you are unaware of it, then there is unknowing (ignorance) and uncontrollably recurring samsara. But if you are aware of it, then there is knowing and deep awareness or the released
Meeting, Face to Face, the Essential Nature of the Settled Mind 18
state of nirvana. It is either called "simultaneously arising deep awareness" or it is called "the primordial state" or "clear light" or "the exceptionally perceptive state of vipashyana." Therefore, now (when you get to know it face to face) is the dividing point for giving a nod to samsara or nirvana. From having had your guru bring you to know, face to face, (the essential nature of your mind, you) disciples will recognize it like meeting someone with whom you were familiar long ago. That recognition is called "recognition of the mind." (Its essential nature) is not something produced by the great discriminating awareness of a disciple or the skilful guideline teachings of a guru. From the start, (your mind) has been abiding (with an essential nature) like that. But because previously it had been obscured by disturbing emotions and conceptual thoughts, you did not recognize it. But now that the stream of your conceptual thoughts has been cut and you have gotten to know (that essential nature) face to face, you are aware of it. Concerning the mind - that crystal-clear clarity-making that cannot be identified (as "this" or "that") and which, while lacking a self-nature as (an existent or a non-existent) "mind," nevertheless, has the defining characteristic of a mind, (namely) vividly transparent appearance-making - (what is) the essential nature of (that) void, clarity-making awareness? A crystal-clear limpidness without a break in continuity - that is the essential nature (of the mind). If you cultivate a denuding recognition (of the essential nature of the mind) as being that, without ever wavering from it, then from among the unimaginable benefits from that, there will be the dawning of an exceptionally perceptive state of vipashyana into the settled (mind). Since that is (a state of) having met, face to face, (mind's essential nature), getting to know (this essential nature), face to face, (atop the settled nonconceptual mind), is the first actual fundamental step (in attaining a state of vipashyana). So, once you have pierced through to (your mind's) vital point, (further) practice and continual cultivation (of your meditation) is extremely important. Thus, recognizing (the essential nature of the settled mind) in that way and cultivating it are the fifth point (for vipashyana meditation).
Meeting, Face to Face, the Essential Nature of the Stirring Mind

With the second way of examining (namely, examining the essential nature of the stirring mind), you cut down to the foundation and root (for resolving the issue of the essential nature of your mind). (Now, to go further, you need to know that) there are two (ways to get to know, face to face, that essential nature): (1) getting to know it, face to face, atop the nonconceptual (settled mind) and (2) getting to know it, face to face, atop the stirring (mind) or atop conceptual thought - with (the latter,) getting to know it, face to face, atop the stirring (mind, referring to) when it has stirred with a conceptual thought or you have made it stir (with one). The first (namely, getting to know, face to face, the essential nature of your mind atop the nonconceptual settled mind) was as follows. Your awareness was settled into a nonconceptual state, serenely, clearly, crystal-clearly, parted from mental dullness and flightiness of mind. By having examined that (awareness, you realized that) it was not even something that could be thought of as being the "this" (within the context) of the whimsical thought, "There isn't any color, shape, or the likes to 'it' or an arising or a ceasing." Yet, (you also realized that) there is in fact something knowable as being without an arising or a ceasing. When (you had such type of stable realization), that was an arising of an exceptionally perceptive state of vipashyana into the nonconceptual (mind).
Meeting, Face to Face, the Essential Nature of the Stirring Mind 19
(Now,) as for the second (way), if (after having examined the stirring mind) you said that all conceptual thoughts that had stirred were a bare void, parted from an arising and a ceasing, that was talk of a (literal) void (and you had gone to the extreme of nihilism). But, suppose (you realized that, in having examined conceptual thoughts), then parted from (their having) the trio of an arising, enduring, and ceasing and from their being identifiable as having a color, a shape, or the likes, there was (simply) a vivid discharging (of them) without (their leaving) a trace. If (that were the case), then (stable realization) has arisen a little. However, suppose that, without even a whimsical thought that (conceptual thoughts) are unidentifiable, (you realized that conceptual thoughts) simultaneously dawn and liberate themselves (by automatically subsiding), without being identifiable as something unimportant and not to be grasped. If (that were the case), then you had met (the essential nature of the stirring mind) face to face. Or, alternatively, suppose that you realized that conceptual thought and the objects of thought, the mind at the time when it's settled and at the time when it's stirring, previous minds and previous thoughts, and so on, without being good or bad or having the slightest difference (in essential nature), are (all equally) clarity-making, knowing, and starkness. And suppose that you (also) realized that, without it being the case that, in the wake of having drawn in a conceptual thought or in the wake of a thought having disappeared, (the conceptual thought) had gone into a clarity-making and voidness, but rather that the conceptual thoughts that suddenly arise were themselves a dawning of clarity-making and voidness. If (that were the case), then you have (also) met (the essential nature of the stirring mind). Now, with (either of these two ways of meeting the essential nature of the stirring mind), there is not even the slightest thing to differentiate from a nonconceptual (settled) state your realization in which (the mind) stirred with conceptual thoughts, the settled (mind), and the essential nature of conceptual thought itself, all three, sit denuded in clarity-making and voidness. (You had differentiated the essential natures of the settled and the stirring minds) because your intellect, not having recognized (the essential nature of conceptual thought), had considered it to be taken (as different from that of the settled nonconceptual mind), after having interpolated (a difference). Previously, when you did not recognize (the essential nature of) conceptual thoughts, you were unable to take them into your meditation and there was unknowing (or ignorance). Therefore, now that you recognize them, thoughts themselves can be your meditation and you will remain in deep awareness. So now make the root of your meditation be conceptual thoughts. Previous to that, the thoughts themselves were obscuring themselves, and so they were something you couldn't see. Now that there is an awareness of meditation atop conceptual thought, which is especially more distinguished than meditation atop the nonconceptual (settled mind), then whatever conceptual thoughts may dawn, make them into something you have recognized. When they have not arisen, stay in the mental state of them not having arisen. There is no need to emanate (them). But when they have arisen, stay there in the mental state of them having arisen. There is no need to collect them back. Therefore, without making any reflection whatsoever concerning hopes or worries, make the essential nature of your meditation be conceptual thoughts themselves. Conceptual thoughts are nothing more than the mind. That mind, which automatically liberates itself (as a vivid discharging that naturally dissolves in its own place), is a Dharmakaya, a corpus encompassing everything, by essential nature a stark clarity-making
Meeting, Face to Face, the Essential Nature of the Stirring Mind 20
and voidness, parted from something to be liberated and something to do the liberating. Since (that is the case), then stable realization like that is the dawning of an exceptionally perceptive state of vipashyana into conceptual thought and thus (a state of) having met, face to face, (the essential nature of the mind) as being Dharmakaya, a unified pair of clarity-making and voidness. In short, whatever (conceptual thoughts) dawn, make them into something you recognize and, having set (your mind) atop just that, without contriving and without meandering, be sure to cultivate that (realization). Getting to know (mind's essential nature), face to face, (atop the stirring mind), then, is the second actual fundamental step (for attaining a state of vipashyana). Having met it face to face, however, is not enough. Cultivating it continually is the sixth point (for vipashyana meditation).
Meeting, Face to Face, the Essential Nature of the Mind in Relation to Appearances and in Relation to the Body
The third step in getting to know, face to face, (the essential nature of the mind), is getting to know (its nature), face to face, atop appearances as being inseparable appearance/mind. By having examined some appropriate object - one of the five types of external sense objects (a sight, sound, smell, taste, or tactile sensation), and so forth - (you observed) an unobstructed, plainly evident cognitive object, without even a whimsical thought that that object is sitting out there. (You also observed) a mind doing the examining of it, which, without your grasping it as even a "that," was a vivid discharging. (You realized that) those two (the appearance of the cognitive object and the mind) were neither the same ("thing") nor different (separate "things"), but without even thinking that they were neither (the same nor different). (Likewise, you realized that) body and mind, are also inseparable, without being either the same or different - a unified pair of clarity-making/voidness and appearance/voidness, like (the appearance of) the moon in water. (Consider now) even your feelings: hot, cold, and so on. They appear, but (you need to realize that), by not being aware of them as appearance/voidness, your mind imputes (them conceptually as being truly established as "hot" and "cold") and thus you have limitless grasping. But except for that (being so), you need to realize that what is actually established as the ultimate phenomenon is totally parted from a body and mind that are, in any way, bases for imputing feelings. (To gain this realization,) direct your (intensely staring) way of gazing and your mind (single-pointedly) at whatever appearance pops up (before you, such as your finger). Then, a little while after that, release (your stare. Observe that,) at first, the finest details of the cognitive object are there, vividly clear. But, a little while after that, (the appearance) gets switched off, automatically in its own (place), because either you turned away, being disgusted and not wanting to look (at it any more), or your eyes went numb or started to tear. But then, having gazed at it (again) a little while after that, an appearance, distinctly knowable as something that cannot be grasped (separately from mind), comes (again), getting switched on automatically in its own place. At that point, when (mind) itself and (this) appearance are there inseparably, distinctly knowable as appearance/voidness, not as (separately established) objects, (realize that what you are observing) is the reflexive appearance of the abiding nature of reality or the defining
Meeting, Face to Face, the Essential Nature of the Mind in Relation to Appearances and in 21 Relation to the Bo
characteristic of the mind. By means (of that, realize that) there are no two different (separate "things") - external appearances and an internal mind - but (just) the mind's reflexive brilliance dawning with no obstruction. Because appearances as (separately established) objects to be grasped (do not exist), awarenesses that (conceptually) grasp (them) are, in fact, dawnings of deception. At the time of those (dawnings), those (appearances) cannot be singled out as separate ("things"): they appear because your mind is deceiving itself. Therefore, except for mind being appearances, there are no such things as appearances, or cognitive objects, that can be established even to the slightest degree as ("things" that are) extraneous (to the mind). Previously, you were (in a situation of) seeing (seemingly external appearances), due to (the actual nature of appearances) having been obscured by unawareness or by your mental faculty's (conceptually) grasping (for separately established cognitive objects). But now that the stream of your grasping conceptual thoughts has been cut, you are (in a situation of) recognizing (mind) itself as being without (separately existing) cognitive objects. (Mind) is the (mental) activity of light-rays of Dharmakaya arising simultaneously with appearances, in which the appearances are distinctly knowable as an utter voidness, without cognitive objects and without (conceptual) grasping of appearances. With (this recognition), now cultivate (your realization) without manufacturing (any conceptual thoughts). Let your six-fold network (of sensory and mental kinds of primary consciousness) be carefree and loose. Cultivate practicing atop (whatever) appearances (dawn). With (your) awareness softly, yet vividly discharging within that state, set it, in an uncontrived manner, on the way things are. Moreover, concerning that (meditation state), without purposely trying to achieve a blissful (state of) bliss, a clear (state) of clarity-making, a stark (state of) starkness, or an excellent (state) of excellence, do not wish (that something else had happened) concerning what has already passed; do not cogitate about what has not yet happened; do not think about what is presently happening. Do not meditate by intellectualizing. Do not get involved in investigating or scrutinizing what is and is not. (Rather,) in a state in which your mind is dropped down to its natural state, at ease, fresh and clean, unlabored, and not anxiously caring, set it in a state of the mind's intrinsic nature. Then it will be set in a state of inseparable appearance/voidness, inseparable resounding/voidness, inseparable bliss/voidness, inseparable knowing/awareness, and inseparable clarity-making/voidness. The realization of inseparable appearance/voidness like that, with bare (nonconceptual) cognition that does not obstruct appearances, but is parted from (conceptually) grasping them, is the dawning of an exceptionally perceptive state of vipashyana into appearances. Thus, that is (a state of) having met, face to face, (the essential nature of the mind) as being Dharmakaya, a unified pair of appearance and voidness. Continually cultivate that (state) itself and you will develop stable experiences and perfect realizations. That, then, is getting to know (mind's essential nature), face to face, atop appearances. In other words, since it is the third getting to know (its essential nature), face to face, (and thus the third actual fundamental step for attaining a state of vipashyana), cultivating practice like that is the seventh point (for vipashyana meditation).
Meeting, Face to Face, the Essential Nature of the Mind in Relation to Appearances and in 22 Relation to the Bo
Meeting, Face to Farce, the Essential Nature of the Settled and Stirring Minds Together
Further, there is getting to know (mind's essential nature), face to face, after having examined which one it is: "Are the settled and stirring minds the same or different?" When you scrutinized whether the settled and stirring minds were the same or different, then from (realizing that the essential nature of) the two (is the same), you became aware of conceptual thought as (something to be included within the sphere of) meditation. (You realized that) the manner of their dawning, with which those two - the settled and stirring minds - are nothing other than the same, is that they dawn by alternating. The agent that is not stirring at the time when it is settled and not settled at the time when it is stirring is just the functioning mind alone. And the essential nature of those two does not go beyond their being denuded clarity-making and voidness. Concerning that, you (also) realized that conceptual thoughts that all of a sudden arise, from the first, are themselves a denuded clarity-making and voidness, without it being the case that, after you draw in a thought, then you see a denuded clarity-making and voidness, or that, in the wake of a conceptual memory having disappeared, (the mind) went into a clarity-making and voidness. And when it came to isn't it (like that), you were now aware of the abiding nature of the mind. As it says (in the expression), "the (mind) falls into fingers of being settled or stirring," whether settled in serene clarity-making in a nonconceptual state or having been stirred with conceptual thoughts, the essential nature of the mind or of conceptual thoughts themselves is denuded clarity-making and voidness, and nothing more than that. With the realization that all appearances or cognitive objects are spectacular emanations of the mind - all are like water and waves - and aside from that, none can be established in any way as an ultimate phenomenon, you will now be (in a state of) having met, face to face, (the essential nature of) appearances as mind. With the realization that the mind cannot be established as a "something" - through having scrutinized its essential nature in terms of the trio: a going, an abiding, and a coming about (and so) like a horse or an elephant in a dream, that it cannot be established as an ultimate phenomenon, you will be (in a state of) having met, face to face, mind as a voidness. With the realization that, while being a voidness, yet within a state of clarity-making and lucidity, assorted (appearances) dawn, spontaneously establishing themselves with no obstruction, like (the appearance of) a moon in water, you will be (in a state of) having met, face to face, voidness as spontaneously establishing (appearances). And with the certitude that - without (the mind) wavering from (still) being, after having merely spontaneously established (an appearance), a clarity-making/knowing/voidness that spontaneously establishes (appearances), parted from mental fabrication, unchanging (in nature), and greatly blissful - (spontaneously established appearances) dawn and automatically liberate themselves simultaneously, like a snake knotting and uncoiling (itself), you will be (in a state of) having met, face to face, the spontaneous establishment (of appearances) as automating liberating themselves.
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That mind, which is something to get to know, face to face, (that) normal awareness, stirring with all sorts (of conceptual thoughts), knowing this and that, darting here and there - just that is called "the unified pair of clarity-making/voidness," "great blissful awareness," "voidness possessing the supreme of all aspects," or it is called "mahamudra, the great seal." Since, when you recognize it, that is called "the realization of mahamudra," set (your mind) on that (normal awareness) as a vividly wide-awake knowing that is naturally present all along, without there being anything whatsoever to be meditated on and without meandering for even an instant. When, in a relaxed and loosened up (state) - with no hopes or worries to be had, (such as) hoping for (your meditation to be) good or worrying about it being faulty - you have cultivated (seeing) the natural face of normal awareness, in that moment you will be seeing mahamudra, that unified pair of blissful awareness/voidness, like the expanse of the cloudless pure sky. Now your states of stilled and settled shamatha and exceptionally perceptive vipashyana will be a joined pair and your boon experiences and stable realizations will be superior. Since you will be implanting (this) as a pathway mind to liberation, it will serve (as one). Voidness is mind's intrinsic nature; clarity-making is mind's defining characteristic; the unity of that pair is mind's essential nature. Parted from all extremes of mental fabrication excellent and bad, the trio: arising, ceasing, and abiding, existence and nonexistence, static and nonstatic, and so on - beyond words and thought and yet, though parted from being recognizable (as a "this"), still exists as something that is experienced, (this) vividly wide awake, stark clarity-making, with a intrinsic nature of bliss, clarity, and nonconceptuality, (has many names). It is called "the identity-nature of great deep awareness," "the actual nature of the great self-arising," "the abiding nature that is the character of what is validly knowable," "perfect awareness," "the accordant nature (of reality)," "the equal nature (of samsara and nirvana)," "great blissful awareness," "(Buddha-nature,) the womb containing a Thusly Gone One," "prajnaparamita, far-reaching discriminating awareness," "the omniscient mind," "the deepest," and "voidness possessing the supreme of all aspects." Because all phenomena can be realized as the mind, it is (called) "Chittamatra, mind-only." Because it is parted from all extremes and a middle, it is (called) "Maha-madhyamaka, the great middle way." Because it is difficult for everyone to realize, it is (called) "Guhyamantra, the secret protection for the mind." Because this smashes all deceptions, it is (called) "Vajrayana, the diamond-hard vehicle of mind." Because it beholds the essential nature of Buddhahood, it is (called) "Dharmakaya, a corpus encompassing everything." In short, nondual deep awareness parted from all mental fabrication that (conceptually) grasps duality - the equal nature (of samsara and nirvana), great blissful awareness parted from mental fabrication, the great seal of mahamudra - that is what you have now met, face to face. With regard to that, in implanting as your vital point firm conviction and appreciation (for your guru), you will be soaring (above samsara). In never having enough of making requests (to him or her to be able to meet, face to face, the essential nature of your mind), you will be circling (above samsara). In his or her inspiration directly entering (your mind), you will be descending (onto mind's essential nature). By having now met, face to face, what is present, unhidden and obvious as an intrinsic part of yourself, unobstructed and denuded, you will be landing on top of basis mahamudra. You will be seeing its essential nature as pathway mahamudra. You will be ascertaining it as resultant mahamudra. Therefore, cultivate (these states) like this with joy.
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Having now made your attainment of a (precious) human body meaningful and, by implanting (mahamudra) as your pathway mind to liberation, having made your samsaric existence have an end, meditate well and with joy, and cultivate (this) for a long time - (that is) very important. Having examined the settled and stirring minds, what you get to know, face to face, is appearances as mind, mind as voidness, voidness as spontaneously establishing (appearances), and the spontaneous establishment (of appearances) as automating liberating themselves - (in other words) mahamudra. Having gotten to know (this) as pointing a finger at Dharmakaya and having cultivated its practice continually like that, then without the serenity of (merely) an intellectual understanding to reach the endpoint (of the path), making sure to have packed it on your mental continuum is the eighth point (for vipashyana meditation).
Summary
As for these (above eight points), that was one way of having organized getting to know, face to face, the (joined pair of) shamatha and vipashyana in (four) actual fundamental steps (namely, in relation to the settled mind, the stirring mind, appearances, and the settled and stirring minds together). It was first to focus on examining (the essential natures of all four) and then, having generated (recognition of) all of them in progressive order, to get to know them, face to face, in accordance with your understanding. The other (way) is to have organized them such that, (after) each method for having generated (recognition of the essential nature of one of the four), you have each getting to know (that essential nature) face to face in accordance with your understanding. Although that is also all right, yet here, without relying on a mass of sentences, I have organized the methods for examining (the four) in (just this) one way. Having arranged one by one, in progressive order like an alphabet list of steps A, B, and C, (these steps for) getting to know, face to face, (the essential nature of the mind) in accordance with gaining decisiveness (about it) to your innermost core and its signs, I have written (this) in accordance with the methods to have generated (them) when the occasion has arisen (that you have become actually ready to generate them properly). If, however, from the start, (your guru) had tried to bring you get to know, face to face, (the essential nature of your mind, without leading you first through a thorough examination of its nature, that superficial) getting to know it, face to face, would have made you closed-minded and smug. Since there is the danger that, when people familiar with the Dharma have become closed-minded and smug, they will be unable to have generated (stable realizations) on their mental continuums, then to eliminate that (danger), I have organized like that the methods for bringing (disciples) to get to know, face to face, (the essential natures of their minds). Those (steps) are the actual fundamental part (of the mahamudra practice).
Part Four: Enhancing Your Practice

Combining Mahamudra with Other Sutra and Tantra Practices and with the Four Types of Behavior
As for the third part, the concluding material, there are also the actions for enhancing your progress.
Summary
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When, without meandering, you have totally immersed yourself in the mental hold of the mindfulness of total absorption (during meditation sessions), and then, when you have set (that state aside) for the moment, if (your mind) subsequently lapses into meandering, you need to alternate (such periods) with cultivating total absorption and no meandering. (As another method to enhance your progress), when you have thought about death and impermanence, have that mind that thinks, "I am going to die as (a combination of this) body, speech, and mind in death and so on," recognize the intrinsic nature of death and the mind in (the state of) death. Through having done that, that very (mind) will become liberated from grasping at (the categories of) permanence and impermanence, which (derive) from merely conceptual labeling by the mind. And then, through having thought in a similar manner about all the drawbacks of uncontrollably recurring samsaric rebirth, become aware that both samsara and nirvana are like a far mountain and a near mountain in a dream. As a further (method), when you meditate affectionately on love and compassion by being aware of all limited beings as having been your fathers and mothers, and likewise when you meditate on the aspiring and engaged states of bodhichitta up to enlightenment, recognize the intrinsic nature of them. Through having set (your mind at that point) in an uncontrived state and thus through having set (your mind) in a state in which its aspect is vividly clear bodhichitta and it is aware of its essential nature as being parted from mental fabrication and having nothing whatsoever to be done, (your mind) will go to (a state of) voidness and compassion as being inseparable. As an additional (method), when, from (among) the pathway minds (enabled) by the four empowerments' vase empowerment, you have thought of yourself as a Buddha-figure through any of the four ritual procedures of generation on the generation stage and have clarity in your meditation of the environment and its inhabitants as deities and resounding sounds as mantra, examine the essential nature of them. That (meditation of inseparable appearance/voidness, when) parted from conceptual thought, is the practice of the unified pair of the generation and complete stages (or) generation stage mahamudra. And then, after having applied (the realization of) clear light (to everything you do), recognize (mind's) natural face in meditation and even at times when walking, moving about, lying down, sitting, speaking, conversing and so on. (This is) blending (everything) with mahamudra. There are also (four types of behavior for enhancing your progress): Practicing single-pointedly with inseparable generation and complete stages, or with (inseparable) shamatha and vipashyana, is (called) "totally excellent (Samantabhadra behavior)." When that has become stable, then, having concealed yourself in frightening, haunted places, practicing, with knowing, the view, meditation, and behavior is (called) "concealed behavior." When that has become stable, with no mental wandering, then wandering and mixing yourself in places with large crowds and taking this as a spiritual pathway and practicing is (called) "crowd behavior." Then, according to the specifics of (which situations your mind is more) stable or unstable in, there are three (types of practitioners): great, middling, and small. From (among these), there are no definite signs for those of you who are great. However, after (such persons) have attained a great applying pathway mind (the great stage of
Combining Mahamudra with Other Sutra and Tantra Practices andwith the Four Types of Behavior 26
the path of preparation), they act with elaboration. In the attire of a Heruka, they mix themselves with horrifying circumstances, without any conceptual thoughts about what is to be eaten or not, what is clean or filthy, or what is faulty or proper. By having practiced like that, they attain a seeing pathway of mind (the path of seeing) after progressing in stages through the applying pathway minds. By means of having (done that), then in terms of themselves, since they have triumphed over the demonic forces of mara, disturbing emotions, and a modest (Hinayana) vehicle of mind, (that type of practice is called " behavior) triumphant over all directions." Because, in terms of others, they bring about great benefit for limited beings with "great crowd behavior," that is also (called "behavior) progressing with mahamudra itself." For those of you with the highest capabilities, there is nothing that needs to be enhanced. That is because you have parted (your minds) from (the duality of) something to be meditated upon and something that does the meditating. But as for the many (further) methods that exist for enhancing the progress of those of you who are not like that, you need to learn of them from the mouths of your gurus. Concerning them, (in summary) there are the methods for enhancing your progress through combining (the mahamudra realization) with alternating total absorption and subsequent attainment periods, with the pathway minds of the common (Sutrayana) vehicles of mind, with the mantra tradition, and with the four types of behavior. Enhancing your progress through having exerted effort like that and having practicing is the first point (for enhancing your progress).
The Five Distorted Conceptual Thoughts, Three Skills, and Four Buddha Corpuses
Furthermore, to eliminate hindrances (to your progress, you need to rid yourself of the five distorted conceptual thoughts): Part yourself from clinging to objects as being "virtuous" or "nonvirtuous." As the three times (past, present, and future) cannot be established as truly existent), rid yourself of even the thought, "I shall attain enlightenment in just this very time (right now)." Having done that, be certain that in one instant there is enlightenment. Without holding your own mind as something as being (vulgar and) ordinary, be aware of it as having, from the start, the essential nature of the five types of deep awareness. Do not hold your very own aggregates, cognitive spheres, and cognitive stimulators as dirty, but (rather) be certain of them as being, from the start, male and female deities and male and female (Buddhas Thusly) Gone. Rid yourself of the assertion of liberation from just listening and pondering (the teachings). Decide for sure on liberation through the force of meditation and the gurus' inspiration. Rid yourself of (these) five distorted conceptual thoughts (about) objects, the times, the essential nature, the intrinsic nature, and discriminating awareness. (Gaining the three skills will also enhance your progress:) With your body posture excellent and having examined the essential nature (of your mind) atop the settled (mind) when it is settled and atop the stirring (mind) when it is
The Five Distorted Conceptual Thoughts, Three Skills, and Four Buddha Corpuses 27
stirring, then being totally absorbed is (called) "skill in the beginning at initiating meditation." Ridding yourself of fatigue (by taking a rest) so that you will be fit to transform your absorbed concentration and body posture when you can no longer be singularly totally immersed in them is (called) "skill intermediately in cutting off becoming diffused." No matter what kind of excellent boon experiences dawn, acting without clinging (to them) is (called) "skill in cultivating the boon experiences." Train yourself in (these) three skills. (As another method to enhance your progress, recognize that) the various appearances of the mind are a corpus of emanations (Nirmanakaya); its faculty of knowing is a corpus of full use (Sambhogakaya); its voidness is a corpus of essential nature (Svabhavakaya); and the inseparability (of the three) is a corpus encompassing everything (a Dharmakaya). When you have decided for sure that that is the intrinsic nature of whatever is possible that can appear everything of samsara and nirvana - in other words, when you have ascertained, isolated from all extremes of mental fabrication, that all phenomena are parted from the trio: arising, ceasing, and abiding, total absorb (your mind) in being parted from any adopting or rejecting and all hopes and worries. (All that) is the second point (for enhancing your progress).
The Three Points of Deviation and the Four Places for a Loss of Voidness
Furthermore, because, if you cling to the three (boon experiences of) bliss, clarity, and nonconceptuality, you will deviate into the three planes of compulsive existence, then no matter what experiences arise, good or bad, do not hold them as supreme. (In that way, you will enhance your progress by avoiding these three points of deviation). (You also need to avoid the four places for a loss of voidness). Once you have ascertained (voidness) by means of the reasoning "parted from being either the same or different," you might think either, "All phenomena, by their own essential natures, have passed into being a (total) void," or, "The mere absence that is the negation of (truly established) existence, which (I have derived from) having analyzed with my intellect - this is the voidness of everything." Making (either of these) your meditation is a loss of voidness in terms of its character. Since, by means of that, you might have become coarse with regard to behavioral cause and effect, rid yourself of meditations on voidness that grasp (it as) an absence of that (causal relationship) and that (leave it as) something intellectually derived. Having done that and then having examined the essential nature of that grasping at an absence (in these two faulty ways), be uncontrived (without making up anything). From not having the realization that all (disturbing emotions) to be gotten rid of and their antidotes (namely, their voidnesses) are void, then when many things - disturbing emotions, negative conceptual thoughts, and so on - arise on your mental continuum, you might take them as your enemy, thinking, "These are stealing the life of my liberation." Then thinking, "These should be destroyed by voidness," you might hold those two as ("things") to be gotten rid of and ("things" that are their) antidotes. From having done that and then meditating on voidness is a loss of voidness in terms of it being an antidote. For that, then having recognized (the essential nature of) that
The Three Points of Deviation and the Four Places for a Loss of Voidness 28
conceptual thought itself that grasps at those disturbing emotions or what is to be gotten rid of and what is their antidote as separate ("things"), set (your mind) in (the state) lacking anything to stop or establish. When you realize this - that the supreme pathway mind for attaining Buddhahood is voidness - but without realizing that the basis, pathway, and resultant (minds): all three are voidnesses, then you might think that voidness (as only a pathway mind) is the superior one among the pathway minds and that the pathway minds other than that are inferior, and thus not think of the method part (of the practice, such as bringing the disturbing emotions and negative conceptual thoughts also into your practice as pathway minds). (This) is a loss of voidness in terms of it being a pathway mind. Therefore, having recognized that essential nature itself of the conceptual thought that clings to voidness (as only a pathway mind) and holds it as the superior one among the pathway minds for that (attainment of resultant Buddhahood), examine it (further). By having done that, be aware of the voidness of everything (basis, path, and result) as being a voidness without anything to be gotten rid of or antidotes, and (without) superior or inferior (methods). (When practicing the generation stage of anuttarayoga tantra), you might have spread out and applied as a crowning seal to everything voidness as a mantra or as something intellectually derived, but which you have had no actual experience of, and then only thought, " Everything is voidness." Or you might have been dismissive of karma and behavioral cause and effect, thinking, " Since everything is voidness, then because nothing can be established (as even conventionally existing), then what can be done by means of constructive acts, which are phenomena affected (by cause and effect)?" (This) is a loss of voidness in terms of it being a crowning seal. For that, then having examined and recognized (the essential nature of) that very thought, " (Everything) is voidness," set (your mind) in its real nature, parted from conceptual thoughts about (voidness) being its own natural face. These intellectually derived voidnesses, however, are not totally improper in all aspects. If beginners do not do any intellectually derived meditation, then even if they are taught voidness from the start, they will be unable to realize it. Since (that is so) and since, if they familiarize themselves (intellectually) with the real nature (of everything), in the end they will naturally come to realize voidness (nonconceptually), then even meditating on an intellectually formulated voidness is proper. However, in the end, since (such type of conceptual meditation) is a place for a loss of mahamudra, you must rid yourself of it. These, then, are the hindrances that are the "four places for a loss (of voidness)." Because (they hinder stable realization of mahamudra), do not mix up what is to be gotten rid of and what is to be adopted like that. Then, within that state, set (your mind) in an uncontrived manner on top of whatever dawns, without making presumptions (that something incorrect is correct mahamudra realization). Without having moved from that fresh and clean (state) and without doing (such things as) holding your body in a severe posture, holding your breath, or the likes, set your mind at ease, at its own leisure, without stopping, establishing, getting rid of, or adopting anything in terms of the conceptual thoughts: "constructive," "destructive," "ethically unspecified," and so on, (but just set it) in a naturally simple state, without grasping at whatever dawns. (That is) the third point (for enhancing your progress).
The Three Points of Deviation and the Four Places for a Loss of Voidness
29
The Six Dangerous Gorges and the Three Hindrances

Furthermore, (to enhance your progress, you need to be able to pass safely through the six dangerous gorges where enemies can rear up and ambush you). Suppose that (you had been experiencing) great satisfaction dawning regarding (your ability to control) conceptual thoughts and emotionally disturbing states in your meditation. But then, at one point, your conceptual thoughts became coarse and numerous; you were unable to bring them under control in your meditation and that upset you violently. When (that happens, that is called "the dangerous gorge in which) conceptual thoughts have reared themselves up as an enemy." For that, recognize the very thoughts themselves and the essential nature of those very thoughts and, without regarding them as faults, think of them with kindness. Having done (that) and having then taken them as the actual matter of your meditation, then since their natural face, parted from mental fabrication, will dawn as Dharmakaya, cultivate (the realization that they are) like that. Suppose that previously whatever disturbing emotion arose, you were able to clean it away with (an intellectually made analysis of) voidness. But then, at one point, a disturbing emotion - longing desire or the likes - arises and you are powerless. (That is called "the dangerous gorge in which) disturbing emotions have reared themselves up as an enemy." For that, recognize the essential nature of whatever disturbing emotion has arisen. Having done (that) and having then set (your mind) in a state of neither stopping nor establishing (anything), it will purify itself away, automatically in its own place, without (your needing to) get rid of it. Since (the disturbing emotion) will pass into automatically purifying itself away on top of the voidness of its vividly clear aspect - which is, in fact, bliss, clarity, and nonconceptuality - cultivate (your practice) like that. Suppose when you had searched for the mind with investigation and scrutiny, then having not found it - having seen that all phenomena cannot be established (as truly and findably existent) - you had been dismissive of everything: what is to be gotten rid of, what is of help, what is constructive, and what is negative. Because of that and because of having taken as the main thing the family-trait of the boon experience of starkness, then, from yourself, others, and everything having passed into a void, you grasped to a voidness in which there was no awareness to do anything. (That is called "the dangerous gorge in which) voidness has reared itself up as an enemy or in which a blackness has spread out." For that as well, recognize (the essential nature of) that very grasping at voidness itself. Having done that and having set (your mind) in a state of neither stopping nor establishing (anything), then since (such grasping) will be eliminated, set (your mind) in a state like that. Suppose you were aware of appearances as dependently arising phenomena, but nevertheless clung to them by grasping them, in their (ultimate) voidness, still to be (conventionally) truly existent functional phenomena. Then either you developed claustrophobia or you became paranoid or obsessive about whatever assorted appearances you saw. That absorbed state of unhappiness in that (situation) is called "(the dangerous gorge in which) appearances have reared themselves up as an enemy." For that, recognize the essential nature of those appearances and of that grasping them to be truly existent functional phenomena. Having done that and having set (your mind) in a state of neither stopping nor establishing (anything, such grasping) will be eliminated. Then, suppose, having meditated like that, then even when you develop an (emotional) faith, compassion, and so forth more than others (have), you lose them, in a naturally
The Six Dangerous Gorges and the Three Hindrances 30
simple manner, without having purified them in their real nature of mahamudra. From (being in that situation), then, suppose you have developed compassion toward others who do not possess those good qualities and have thought, "Now, if I've worked to benefit others, it will be of greater benefit than (doing) this (mahamudra meditation)." From (thinking like that), then engaging yourself in benefiting others, while not accomplishing, but rather casting aside (developing) other good qualities for yourself, (is called "the dangerous gorge in which) compassion has reared itself up as an enemy." For that as well, recognize that attitude of emotional compassion. From having done that, and having set (your mind) in a state of neither stopping nor establishing (anything), then by extensively offering prayers in a state of that vividly clear compassion being made clear in its intrinsic nature of mahamudra, you will eliminate it rearing up as an enemy. Then, the dependent arising of benefiting others will operate properly. Further, suppose that, having not ascertained the (mahamudra) view, you asserted, " From having learned in great detail grammar, logic and so forth, I shall realize the view that is there from the start" and then you discarded meditation. That is called ("the dangerous gorge in which) cause and effect has reared itself up as an enemy." For that, exert effort in meditation itself on the view and, by cultivating that without hopes or worries, (such danger) will be eliminated. Practice in that way (in order to enhance your progress). In addition, no matter which (of the three hindrances) occur - sickness, (harm from) demonic forces, or hindrances to absorbed concentration: namely, the trio mental dullness, flightiness of mind, and foggy-mindedness, and the likes - investigate the individual essential natures of each of them in terms of (it having) a color, shape or the trio: an arising, an enduring, and a passing. Without stopping or establishing (anything), decisively conclude that they cannot be established (as anything) by their intrinsic nature. Alternatively, do the practice of tong-len, giving and taking, having practiced bringing sickness and (harm from) demons (into your practice) as the four corpuses of a Buddha. (Practice that) without indulging in any hopes or worries whatsoever - worries that sickness will come (to you from others) or hope for benefit (to go from you to others). Or, for mental dullness, flightiness of mind, and so on, if you become mentally dull in terms of activity, focal object, and so forth, use flightiness of mind as a method (to perk yourself up), and for flightiness of mind, use mental dullness as a method (to calm yourself down). Further, having examined the essential natures of that mental dullness and flightiness of mind, then by setting (your mind on their essential natures), they will be eliminated. Although there are many (such methods for) eliminating hindrances, I have not written (them all) here for fear that this would become too wordy. Thus, you need to become aware (of them) from the lips of your guru. Moreover, for those of you with the highest capabilities, there are no hindrances to be eliminated, since you will have stable realization of everything as being primordially parted from mental fabrication. These dangerous gorges, (in which disturbing emotions, conceptual thoughts, and so forth rear up as enemies), occur at the time when you on the stage called "a single taste," (when you have an accustoming pathway mind - the path of meditation). According to mahamudra, since these (enemies) jump up (at that time because of) the habits of the disturbing emotions and conceptual thoughts hardened on your mental continuum, it is said that that they are (to be
The Six Dangerous Gorges and the Three Hindrances 31
taken as) indications (of Nirmanakaya, a corpus of emanations) to be cleaned away in voidness. (However,) according to the general pervasive (teachings, such as those of the Sakya system of) lamdray, the pathway minds and their results, and the like, it is said that (these dangerous gorges) dawn at the time of the complete stage with signs, from the dependent arising of gathering together the minds and the energy-channels, energy-winds, and creative energies, through the force of (the various complete stage practices that are in) the homologous classes with that-and-that disturbing emotion and conceptual thought. Although there may be many such things - the places for a loss, the dangerous gorges, and the hindrances from sickness, demonic forces, and the hindrances to absorbed concentration perhaps just this much summarizes (them all). And as for the methods to eliminate (all these) faults, become aware that they as well are similar to those (mentioned here). These, then, are the stages for eliminating the three points of deviation, the four places for a loss, the five [sic] dangerous gorges, and the three hindrances. Having become aware of the faults (of these) and the benefits (of eliminating them) like that, make an effort and do not mix up what is to be adopted and what is to be discarded. (Those are) the (fourth and) fifth points (for enhancing your progress).
The Benefits of the Practices and the Stages and Pathway Minds According to Mahamudra
Furthermore, as for the way in which benefits arise (from these mahamudra practices), the benefits of the preliminaries are that they bring about the fulfillment of your own provisional and ultimate aims. That is because they are fitting to be the basis for your (attaining) pathway minds (leading to liberation and Buddhahood) and (better) future rebirths (as their working basis). Not only that, but by having meditated on the difficulty of obtaining the respites and enrichments (of a precious human body) and on death and impermanence, and by having thought about behavioral cause and effect, having turned your mind away from concern for this life, you gain conviction in (karma) and (thus) the ability to safeguard (your vows of ethical discipline) even at the cost of your life. By having thought about the shortcomings of samsaric rebirth and, having developed disgust for uncontrollably recurring samsaric rebirth on the three planes of compulsive existence, having then developed renunciation, the determination to be free, you will thereby wish to attain only a purified state (of liberation). By having meditated on love, compassion, and the bodhichitta aim, and having thus parted yourself from wishing for your own happiness (alone), you will come to think of only the welfare of (all) limited beings. By having made effort in the yoga of the hundred-syllable mantra (of Vajrasattva) and (from that,) having had indications of purification of your negative karmic forces occur in actual (waking life) and in dreams, you will thereby (easily) develop boon experiences and stable realizations. By having made mandala offerings, your body will be blissful, your mind clear, your desires few, and you will gain incalculable positive force.
The Benefits of the Practices and the Stages and Pathway Minds According to Mahamudra32
By having meditated on guru-yoga, your firm conviction (in his or her good qualities) and appreciation (of his or her kindness) will flare up more and more. Absorbed concentration and inspiration will come about (from that) and thus you will effortlessly develop boon experiences and stable realizations. Whether or not you develop the actual fundamental part (of this mahamudra practice, shamatha and vipashyana,) will depend on this (guru-yoga). As for the actual fundamental part (of the practice), the benefits of shamatha are that you develop faultlessly the boon experiences of bliss, clarity, and nonconceptuality. Because of that, your craving will diminish for food and clothing; your (body) will have luster and brilliance; your mind will be flexibly fit; you will gain the five extrasensory eyes, advanced awarenesses, and so on; and your disturbing emotions and conceptual thoughts will be outshined. As for the benefits of vipashyana, those with the highest capabilities will traverse the levels of bhumi-mind (of arya bodhisattvas) and pathways of mind (that they span) all at once. Those of middling (capabilities) will develop them in a leap-ahead manner some, at one time, all at once and then some in stages. Since those of least (capabilities) develop them in progressive stages, they traverse from the beginner level of mind to the tenth-level bhumi-mind in progressive order. Further, as for the way they traverse them, it is in accordance with the way in which the four times three, or twelve yogas dawn in them (which is as follows): (In general, with your attainment of a stilled and settled state of shamatha,) you can set your mind, as much as (you wish), in a state of bliss, clarity, and nonconceptuality. But, one alternative (that might happen) is that by setting (your mind) in meditation, then sometimes, even in meditation, (these three boon experiences) do not come and sometimes, even not in meditation, they do come. (This stage at which) you have not gained control, to a great extent, over your absorbed concentration is the lesser (stage of) single-pointedness. When (your mind) is securely settled such that it is not harmed by distractions and, whenever you are in meditation, (these three boon experiences) come, you have gained control over your absorbed concentration. (This is) the middling (stage of) single-pointedness. When (the three boon experiences) dawn with no mental wandering even in violent circumstances and with no discontinuity, and when all conceptual thoughts have been stilled in that state, and you are mixed into that state even when sleeping and are never separated from it in all your activities, (this is) the great (stage of) single-pointedness. (At this point) because you will make around you a constant (mental) environment of the boon experiences, the realization might occur that this occasion is (the stage) of great no further training (in other words, enlightenment). But other than the boon experiences dawning as (if they were) a stable realization, this is not an actual stable realization (of the essential nature of the mind). These (stages of single-pointedness) are (simply) at the time of the building up and applying pathway minds (the so-called paths of accumulation and preparation). Because you do not quite recognize (the essential nature of) your mind, boon experiences with grasping at (their) voidness are the principal feature of your shamatha. By having cultivated not clinging to the real nature of these boons, these experiences will become purified. All enduring aspects of bliss, clarity and nonconceptuality shatteringly perish (so that this state simultaneously dawns and liberates itself in each moment) and you see the (deepest) truth of
their actual nature. In other words, once the three voidnesses - that of bliss, clarity, and nonconceptuality - still into a state of not being objects (conceptually clung to), then that essential nature of pure awareness dawns pristinely, like having peeled away the skin (of a fruit) or having found a treasure. With this, you attain a Mahayana seeing pathway of mind (a path of seeing). It is also called "the stage of being parted from mental fabrication." When, at this point, you are still not completely separated from the vicinity of the grasping that is clinging to voidness and you have only just slightly seen the essential nature of the mind, (this is) the lesser (stage of) being parted from mental fabrication. When you have purified that from its root and, in accordance with your stable realization, normal awareness has become distinct as not being an object (conceptually clung to, this is) the middling (stage of) being parted from mental fabrication. When that has become stable, but you are uncomfortable (with this realization of normal awareness) in terms of (external) appearances, though comfortable (with it) in terms of (internal) conceptual thoughts, you need to purify that. By having done that and thus having gained the stable realization that everything is void, without there being even one among all phenomena that is not void, then when you have thereby cut (all) interpolation concerning the voidness of all phenomena, external and internal, (this is) the great (stage of) being parted from mental fabrication. During subsequent attainment periods of these (three stages of being parted from mental fabrication, external) appearances dawn as illusions. You have stable realization of the intrinsic nature of bodhichitta. Having rid yourself of the eighty-two factors that a seeing pathway of mind gets rid of, you do not take rebirth and (then, after living a lifetime,) turn away from (any of the three planes) of uncontrollably recurring samsara and their (four stages of) compulsive existence (birth, pre-death, death, and the bardo in-between state), except by the power of aspiration prayers (to do so in order to help others). Because of that, it is called "the attainment of a first-level bhumi mind, 'extremely joyous,' or a pathway mind of seeing." By having cultivated that very state for a long time, you will fly up to (the stage of) a single taste. At that (former stage, being parted from mental fabrication), you were comfortable (with the realization of normal awareness) in terms of all phenomena being one with respect to their not being established by their self-nature or their lack (of being truly void), but you were still a little uncomfortable (with it) in terms of whatever undiminished, fresh and clean conceptual thoughts that dawn. By having purified that, (now) whatever dawns, fresh and clean, is, by itself, sufficient (for gaining stable realization of normal awareness), regardless of whether or not you are able to part it from the mental fabrication of it being neither (truly) void nor (truly) not void. When you have the stable realization that, whether atop appearances or voidness, whichever one, on each, all phenomena of the pathway minds, as many as there might be, are complete in terms of having the single taste of the essential nature that you have stably realized as the (ultimate) Dharma, (this is) the lesser (stage of) the single taste. Since at that (lesser stage) experienced (objects) were still mixed as one of a pair with decisive awareness (of their essential nature, now) by having purified that, everything mixes into one in terms of its purity in its actual nature - (such seeming pairs as) appearances as external material objects without exception and mind as internal knowings without exception, specific awareness and deep awareness, and so forth. Therefore, in short, when compulsive existence and the tranquil peace (of nirvana)
dawn, straight as an arrow, as equal; (in other words, when) uncontrollably recurring samsara and released (nirvana dawn, straight as an arrow,) as inseparable, (this is) the middling (stage of) the single taste. When the multiplicity (of all phenomena) dawn as being of a single taste and then, from that, dependently arising appearances diffuse (in accord with) being skillful in means, then, with the single taste dawning as multiplicity, (this is) the great (stage of) the single taste. (Now) you have attained patience for (all) phenomena as they have no (true) arising. (These three stages of the single taste) cover the interval between the second- and seventh-level bhumi minds. Some explain that (they include) up to the eighth as well. At that (former stage, the single taste), your total absorptions and subsequent attainments were mixed (in a single taste). However, there were still (some) taints of grasping at voidness during subsequent attainment periods. By having purified that, everything is purified in the sphere of reality, dharmadhatu, without even the slightest difference between what is to be attained and the one attaining it, and between meandering and non-meandering (from this realization) during total absorption and subsequent attainment periods. When you are parted from all signs of (a dualism of) what is to be meditated upon and the one meditating upon it, (this is) the lesser (stage of) no further meditation and the eighth-level bhumi mind. Since at that (lesser stage) it was sometimes (still) possible for a slightly grasping (consciousness) to occur, (now) by having purified that, when (all) becomes one in the great total absorption of deep awareness, (this is) the middling (stage of) no further meditation, the ninth- and tenth-level bhumi minds. After that, when the sword of discriminating deep awareness slashes off the cognitive obscurations together with the dormant factors, then the mother clear light, which is the totally pure sphere of reality, and the child clear light, which is mirror-like deep awareness, become mixed into one. (This) unified pair with no further training, (this) manifestation of the enlightened state of a Buddha, is the great (stage of) no further meditation, the bhumi-stage mind of a Buddha. In other words, by having progressed through eighth-, ninth-, tenth-, and (this) eleventh-level bhumi minds, the natural purity of primordial simultaneously arising (mirror-like deep awareness and the sphere of reality) that you have enlighteningly rendered manifest is a Dharmakaya, a Corpus Encompassing Everything. The natural purity of conceptual thoughts, which is the mind of limited beings, that you have made manifest is a Sambhogakaya, a Corpus of Full Use. The natural purity of seemingly (external) appearances as objects under the influence of circumstances, that you have made manifest, is a Nirmanakaya, a Corpus of Emanations. And, with (these) three or a limitless number of Buddha Bodies, then - through their enlightening influence to benefit others, beyond imagination, effortlessly and without conceptual thought - effortlessly bringing about, throughout the bounds of space, benefit to wandering beings until uncontrollably recurring samsara has been emptied out, (this) is the ultimate good quality (that you make manifest). Since (that is the case), therefore if you exert effort to foster the good qualities, one after the next, from the preliminaries up to (the stage of) no further meditation and not to let those already developed degenerate but rather (for them) to increase further, (all) those good qualities will come about. Therefore, enhance your enthusiasm in accord with that and practice.
(That is) the sixth point (for enhancing your progress).
Concluding Definitions
Therefore, mind-itself as an intrinsic part of yourself - except for merely whether you realize or not that it has double purity, ultimately and deeply, from the start - is called the "accordant nature" or "mahamudra." That which you have as an intrinsic part of yourself is (called) "basis-time (mahamudra)." Mind-itself, during the interval from having entered from that (basis) into meditation on the pathway minds up to a tenth-level bhumi mind is (called) "path-time (mahamudra)." That which has been awakened from the slumber of unawareness and which has manifested its totally perfect deepest (truth) is called "resultant-time mahamudra." (As for the mahamudra view, meditation, behavior, and result:) To examine (and behold) the totally perfect abiding nature and be parted from all (dualistic notions of objects) to be grasped and (awarenesses) that grasp (them) is the (mahamudra) view. To meditate, without meandering, on the deepest point of that (view) is the (mahamudra) meditation. To cultivate whichever of the four activities is appropriate and be parted from all (dualistic notions of) something to be done and someone to do it is the (mahamudra) behavior. To be parted from all (dualistic notions of) something to be meditated upon and someone to meditate, with (the implicit) expectations and worries (that come with them), such as worrying about falling down into samsara, wishing to rise up to attain Buddhahood and so on, is the (mahamudra) result. When you have made yourself aware of what are, in fact, the deepest points concerning the (mahamudra) view, meditation, behavior, and result in accord with that; then enhance your perseverance. Have firm conviction in and appreciation for your guru, with your trust placed totally in him or her. Turn away from clinging by parting yourself from clinging to uncontrollably recurring samsaric rebirth and this life. Rely at all times on being mindful not to meander (from the mahamudra practice). With your inessential plans kept (merely) short-term and few and (executed straight up and down like) a bellows, then when such attitudes arise as concern for the eight transitory things in life, conceptual thoughts about this life, concern about saving face, and so on, flatten these bumps. Having done that, forcefully cut the rope that binds you to your selfish concern for this life. In other words, you need to make effort to cultivate at all times what you have developed in meditation, without passing into a state of unconcern. Although there are many differences between a boon experience and a stable realization, nevertheless (in general): if for the meditator there is his or her own mind (on the one side) and (on the other) the meditation with bliss, clarity, nonconceptuality, and starkness being meditated or being experienced, (it is) a boon experience.
Concluding Definitions 36
If you realize with bare cognition, not (just) a presumptive understanding, that there is no duality of meditator and meditation, (this is) a stable realization. Therefore, having differentiated between what are in fact boon experiences and stable realizations, then in a state of not having entered into clinging to those (boon experiences) and holding them as supreme, cultivate them with effort at all times - (this) is important. Concerning that, of the four seals: The seal of behavior, karmamudra, is a pathway mind for those of duller wits. (Through it) you achieve the actual attainments of the plane of sensory desires. The seal of close bonds, samayamudra, and the seal of Dharma, dharmamudra, are the pathway minds for those of middling wits. (Through them) you achieve the final actual attainments of the State Beneath Nothing Else, Akanistha (the highest state of samsara). The great seal, mahamudra, is the pathway mind for those of sharpest wits. It is the method for achieving the supreme actual attainment (of enlightenment). Inseparable appearance/voidness, bliss/voidness, knowing/voidness, clarity-making/voidness, parted from all mental fabrication, cannot be indicated by a guru and cannot be intellectually understood by a disciple. It cannot be made intelligible with words, being parted from all (notions that) it is "this" and not "that." Yet there isn't any phenomenon that great blissful awareness, as something that can be experienced, but not identified, does not pervade in the world of appearances, samsara and nirvana. It is a great state beyond the intellect, yet, although the trio: mind, conceptual thought, and Dharmakaya, have abided simultaneously from the start, yet because that is not realized, now it is indicated with oral guidelines by the gurus as something that has been blended into one as an inseparable unified triad. Since that is the case, it is called "mahamudra simultaneously arising as merged." From the lineage that has passed from Vajradhara to Tilopa, Naropa, Marpa, Milarepa (Mi-la Ras-pa), and Gampopa (sGam-po-pa), the lineage of meditation methods and so on deriving from (direct disciples) of Gampopa are: Zhang (Zhang) mahamudra, Barom ('Ba'-rom) mahamudra. Those deriving from the lineage of (Gampopa's disciple) Pagmo-drupa (Phag-mo gru-pa, Pagmo-drupa) are: Drigung ('Bri-khung) Kagyu mahamudra, Taglung (sTag-lung) Kagyu mahamudra, Chen-nga (sPyan-snga) Kagyu, Mar-yey (dMar-ye) Kagyu Shugseywa (Shug-se-ba) Kagyu, Tropu (Khro-phu) Kagyu, Yangzang (g.Yang-bzang) Kagyu, Drugpa ('Brug-pa) Kagyu, through the lineage of Ling-raypa (Gling Ras-pa), Gya raypa (rGya Ras-pa), and so on.
Concluding Definitions
37
But in particular there is the especially distinguished Karma Kamtsang (Kar-ma kam-tshang) mahamudra, which has the undissipated warmth of inspiration from the unbroken lineage deriving from Gampopa through (his direct disciple, the First Karmapa) Dusum-kyenpa (Dus-gsum mkhyen-pa) down to my guru, the omniscient (Fifth Zhamar Rinpoche) Konchog-yan-lag (Zhva-dmar dKon-mchog yan-lag), as well as the undissipated warm moisture of the breath of the dakinis. Since (this tradition) known as "mahamudra simultaneously arisen as merged" has a lineage that mixes into one the transmissions of all the mahamudra (lineages) that have spread out in multitude and is the source of all good qualities, it is famed in the world like the sun and the moon. Therefore, since, if you have practiced it like pressing a rock against a broken bone to set it, it is decided for sure that you will develop boon experiences and stable realizations, without the power (to hold them back), practice like that. (That is) the seventh point (for enhancing your progress).
Author's Colophon
Samdey Lama Samten-kunga (bSam-sde Bla-ma bSam-gtan kun-dga') has insistently entreated me with these words, "Please indicate (the mahamudra teachings) here by taking as the main thing getting to know, face to face, (the essential nature of the mind), pointing a finger directly at the practice, without doing anything (further) such as quoting scriptural sources and the like." Because of that, then although I have no experience myself, I Mipam-chowang (Mi-pham chos-dbang) or Vajreshvara (the Ninth Karmapa Wangchug dorjey, Karma-pa dBang-phyug rdo-rje), have dutifully written this during my meditation sessions at Zhoka-or House (Zho-kha 'or-gyi khang-pa) in accordance with the words of the previous gurus. It has twenty, twenty-two, or twenty-five meditation topics. By the positive force of this, may I and all other motherly limited beings, by having turned sincerely away from clinging to the desirable objects of the senses, see the essential nature of the mind. Shubham astu sarvajagatam, may all the world be pure.
Author's Colophon
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Karmapa (IX) Wangchug-Dorjey - The Mahamudra Eliminating The Darkness of Ignorance

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Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Part One: Preliminaries

Safe Direction, Prostration, and the Bodhichitta Aim

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Death and Impermanence

Mahamudra Eliminating the Darkness of Unawareness

Karma and Behavioral Cause and Effect

The Shortcomings of Samsara

Mahamudra Eliminating the Darkness of Unawareness

The Precious Human Body

The Causal Condition

The Dominating Condition

The Focal Condition

Mahamudra Eliminating the Darkness of Unawareness

The Immediately Preceding Condition

Part Two: A Stilled and Settled State of Shamatha

The Focal Condition

Mahamudra Eliminating the Darkness of Unawareness

Focusing on a Visual Object

Mahamudra Eliminating the Darkness of Unawareness

Other Sensory Objects

Eliminating Mental Dullness and Flightiness of Mind

Other Sensory Objects

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Eliminating Mental Tightness and Looseness

Mahamudra Eliminating the Darkness of Unawareness

The Actual State of Shamatha and the Three Boon Experiences

Mahamudra Eliminating the Darkness of Unawareness

Part Three: Vipashyana Meditation

Mahamudra Eliminating the Darkness of Unawareness

Examining the Essential Nature of the Stirring Mind

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

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

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

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

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

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Part Four: Enhancing Your Practice

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

The Six Dangerous Gorges and the Three Hindrances

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness

Mahamudra Eliminating the Darkness of Unawareness