Ir you consider how it is possible to take a census of the number or people in a state, but impossible to count the animals, in- sects and
microbes
there, you will gain an appreciation of
this.
this.
Wang-ch-ug-Dor-je-Mahamudra-Eliminating-the-Darkness-of-Ignorance
" and so forth.
Implied by the request to the Guru as the precious Buddhas is that he incorporates all Three Jewels of Refuge. His body stands for the Sangha, his speech the Dharma and his mind the Buddhas. Thus this verse is to the Guru as
? the body, speech and mind of the Buddhas, that is the Three Precious Gems, as well as to him as the three Buddha bodies. This may be repeated 100,000 times or, more usually, the following six-line verse of the First Kar-ma-pa is said that many times in addition to a million repetitions of the Kar-ma-pa mantra.
"I make requests to the precious Guru. Bless me to clear my mind of grasping for true identities. Bless me to develop on my mind-stream the insight to sec all worldly thoughts as unnecessary. Bless me that my non-Dharmic thoughts shall cease. Bless me to realise my mind has no birth. Bless me that my deceptive notions shall dissolve in their place. Bless me to realise aU appearances of existence as Dharmakaya. "
Then your Guru dissolves into you and you should think that your Guru's body, speech and mind have become inseparably mixed with your own mind. Having done this, remain fixed in a state free from mental fabrications (of extreme modes of existence).
At the conclusion of your recitation session, you should visualise your Guru granting you the four tantric empower- ments as follows. First white light is emitted from his fore- head to yours, eliminating the obstacles due to the non~ virtuous actions of your body. It grants you the vase em~ powerment, permitting you to engage in the development stage practices, and plants the seed for your attaining the Nirmlloakiiya or Emanation Body of a Buddha.
Red light is emitted from his throat to yours, e~iminating the obstacles due to your non-virtuous speech. It grants the secret empowerment, permitting you to meditate on the com? pleting stage practice involving the body's subtle energy system and plants the seed for the Sambhogakaya.
Blue light from his heart to yours eliminates the obstacles due to mental non-virtue, grants the wisdom empowerment permitting you to engage in the practices of union, and plants the seed for the Dharmakaya.
Finally white, red and blue lights are emitted from all three places simultaneously to yours, eliminating physical,
PRELIMINARIES 19
? 20 MAH. . lMUDRA
verbal and mental obstacles all together, granting the word empowerment permitting you to practise Mahamudri or the completing stage without signs and planting the seed for the
Svabhavakiya.
After all this, visualise that the lineage Gurus dissolve one into each other into your root Guru and that he dissolves into you. Remain in a non-objectifying state of Voidness and then dedicate the merit for the Enlightenment of all.
If you exert effort by relying on this method for gaining insights into Mahamudm, the Great Seal of Voidness, you will receive (the Gurus') blessings and inspiration. That is the fourth {preliminary practice):
meditation on Guru-yoga.
? Beatl? and lmpermaneuce
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 sarhs1tra, or cyclic existence. Concerning this (Nltgiirjuna has said in his ? ? suhrllekha"), ''There are many things that can harm our life, for it is impermanent like a bubble on water that can be burst by the wind. It is a great
miracle that after exhaling we take our next breath and after falling asleep we wake up again. ''
In general, all conditioned phenomena are imper? manent and, specific~lly, the life force of sentient beings is impermanent like a bubble. You can never know when you will die. There is no certainty that you will not die right now. Moreover, at the time of death nothing except the Dharma is of any help. I f you work for meaningless worldly things o r activities for this lifetime, you will be unable to pass beyond the causes for suffering. Therefore vow that whenever your mind wanders for even a moment
towards thoughts of food, clothing and so forth for this lifetime, you will think about 9eath.
All conditioned phenomena, that is those that depend on causes and circumstances, are impermanent. This includes both animate and inanimate objects, sentient beinas and
? 22 MAHAMUDRA
their environment. A solid structure today can crumble into dust tomorrow. In pa. rticular, your own life is extremely fragile and can be lost very easily. No one can guarantee he will be alive tomorrow and when your time is
up, no friends, doctors, medicine, money or fame can prevent your death. The only thing that can help is the practice of Dharma. If ~ou have accumulated many virtuous deeds during your life, you can die in peace assured that as a result of your white karma you will gain a fortunate rebirth.
Therefore do not be fooled into thinking that sensory pleasures can bring you lasting happiness. I f you are attracted to beautiful sights, think how the moth is lured to his death by his enchantment with a flame. For sounds, consider how a duck is seduced by a hunter's duck-call. Bees are attracted to the smell of a Venus fly-trap and flies to that of feces, only to drown in a toilet. Fish are lured on to a hook by their desire for the taste of a worm. Elephants, obsessed with the physical sensation of scratching themselves, are led by
their tame brethren between two thorny trees and thus are captured by trainers and taken into bondage. By thinking of these examples, turn your mind from concern for worldly pleasures, seeing that they are only causes for more suffering. Realising you may die at any moment, do not waste your time on trivial matters. Regard food and clothing as a condemned man would his final meal and costume.
You should count how many of your friends and relatives have passed away in their own time and think about the manner in which they died and how their corpse was taken to the cemetery . and nothing remains of their body. (By thinking how) you too do not transcend such a nature, you should work yourself into a state of trembling fear like someone who has been placed into the hands of a hangman. Do not let your mind escape into mental wandering.
When you have completely lost any interest in this
? life, meditate on this state becoming completely involved in it. This is the fifth (preliminary practice): meditation on death and impermanence.
These meditations are not designed to make you de- pressed. If their result were just the pessimistic anguish that . . I am going to die and there is nothing I can do", then meditation would be only a cause for anxiety and suffering. The whole point of death meditation is to urge you into the practice of Dharma, into the consideration of karma and the law of cause and effect and how you can do some- thing to affect your future rebirths. Thus meditation
should spur you on like a fighter being pushed into au arena. As Je-tzUn Mi-la rl-pa said, "I went to the mountains because I feared death. But now that I see the true DharmakAya nature of my mind, even ifdeath comes I have no fears. "
PRELIMINARIES 23
? Karma and the
Law of Cause and Elfect
After this it is necessary not to be confused about what is to be adopted and abandoned with reference to karma and the law of cause and effect. The fruits of whatever actions are done by any living being ripen on that individual being himself. Moreover, if you commit the ten non-virtuous actions you aro reborn in one of the unfortunate states of rebirth.
Depending on which of the three poisons they are committed with, their frequency, who their object is and whether they are serious, middling or minor in nature, you are reborn either as a hell creature, hungry ghost or animal. Once you are born as such, you have to experience infathomable suffering. Depending on whether you commit great, middling or slightly virtuous actions, you are reborn either in the Formless or Form Realms or as a god in tho Desire Realm. Therefore at all times examine (the actions you do through) the three gateways of your
(body, speech and mind).
The basic facts of the law of cause and effect are that happiness results from virtuous actions or "white" karma and suffering from non-virtuous or "black" karma. Further- more, whatever you do ripens on you alone ; if you kill
someone, the effect will not ripen on your parents or
? children, only on you. Therefore you must abandon cruel actions and adopt kind ones if you wish to benefit yoursclr and then others.
The ten non-virtuous actions are divided into three or the body, four of speech and three of mind. Those of tho body arc killing, taking what is not given or steal! ng, and indulging in improper sexual conduct such as adultery or
rape. The four of speech arc lying, using divisive language, speaking abusive and harsh words, and idly gossiping. Tho three of mind are having covetous thoughts to possess what belongs to others, harbouring ill-will, and holding distorted
views 5uch as disbelief in cause and effect.
The ten merely virtuous actions are to refrain from the teo non-virtuous ones. The ten especially virtuous ones, however, arc saving others' lives, practising generosity, keeping strict morality and encouraging others to do like-. wise, speaking the truth without causing confusion, interme?
diating quarrels and reconciling enemies, talking sweetl,y and calmly, speaking meaningfully such as by teaching and praying, having few desires and knowing satisfaction, having good-will towards others and holding correct views with faith and conviction in the teachings.
If you save others' lives and refuse to kill, your own life will be longer, whereas if you persist in killing your life will be short and filled with disease. I f you are generous and never steal, you will come into wealth. But if you rob you will be poor and always subject to theft. From strict
morality and abandoning sexual misconduct you will have a pleasing appearance and good marital relations and friendships. But if you cause harm by? your sexual behaviour, you will be ugly, have poor marriages and an
unfaithful spouse.
By speaking the truth and never lying, others will believe what you say. But no one will heed or believe your words if you always lie. If you refrain from divisive language and
try to bring people together, your relations with friends will always be close. However, if you cause divisions, you will accumulate enemies, be the focus of jealousies
PRELIMINARIES lS
? 26 MAHAMUDRA
and have poor relations with others. From speakinJ pleasantly and never harshly, others will speak nicely to you. But you will only receive abuse and have to hear unplea- santness if you persist in cursing others. If you speak mean- ingfully and never gossip, you yourself will hear meaningful things; whereas if you continue to chatter idly, meaningless drival is all you will hear.
lf you are content and never covetous. you \\ill never be in want of anything. But if you always covet your neighbour's possessions you will become a beggar always in want. By having good-will and no malice for others, people will treat you nicely and regard you well, whereas ill-will only brings you suspicion and harm from others. Lastly, if you hold correct, undistorted views, your intelli- gence and wisdom will increase and your mind will be ever sharp. However, from clinging to distorted ones you will bo narrow-minded, dull-witted and filled with doubts.
The results of karma can be divided in many ways, such as that found in the text. Another way is in terms of the delusions motivating your actions. If you act under the strong inftuence of pride and arrogance, you will be reborn as a god; from jealousy an anti-god; desire a human; closed mindedness an animal ; miserliness a hungry ghost ; and from anger as a hell creature. Therefore try to eliminate the delusions and practise virtuous act. ions in order to become liberated from all six realms of cyclic existence or sarilsara &. nd ultimately to attain Enlightenment.
Whatever virtuous actions you do, try to increase . and expand them. Whatever non-virtuous or un- 'Specified actions you commit, try to eliminate and ? bring them to a halt. In other words, without being confused about what should be abandoned or
adopted, engaged in or turned away from, break the streams of continuity of your non-virtuous actions and have the wheel of the virtuous actions of your three gateways be without any gaps. This is the meaning of Buddha's teachings and the aim of the
? practices, and you should act accordingly. Therefore- once you have learned in great detail about what should be adopted and abandoned with respect to? karma and the law of cause and effect, train your- self in this. That is the sixth (preliminary practice): the teachings of karma and the law of cause and effect. .
PRELIMINARIES 27
? Tire
Disadvantages of Samsiir11
After this, if you do not meditate on the disad? vantages of sams-a:ra or cyclic existence, you will not turn away from compulsive attraction to it, nor will
you develop thoughts of renunciation. From such a situation, experiences and insight will not dawn in your mind-stream. Because you will be depriving yourself of your share of such dawnings, you must meditate on the suffering of sams-a:ra in order to
abandm. it.
In connection with this, if sentient beings are reborn as hell creatures, they have such sufferings as those of the eight hot hells, the eight cold hells, the neighbouring hells and occasional hells. Hungry ghosts have hunger and thirst. Animals have being killed and slaughtered. Humans have birth, old age, sickness and death. Gods have falling from their state and their consciousness being transferred. Anti- gods have quarrelling and fighting. Such are the sufferings peculiar to the six states of rebirth.
Moreover, the obvious suffering you experience is the suffering of misery. That which appears to be pleasure is the suffering of change. That which has a neutral feeling-tone is the all-pervasive suffering.
? Because you are uninterruptedly harmed by this last one, it does not matter which state of samc;ara you are in. Even if you have attained the position of a universal cakra-emperor, Brahma or Indra and so- forth, you have not? transcended suffering. Therefore, with the conviction that sams-a:ra is like a prison, a deep pit or a mass of flames, you should from now on continually, as much as possible, seek a method for becoming liberated from it.
Samslira means "to circle. ,, in other words to revolve- continually through the cycle of birth, sickness, old age, death, then rebirth, sickness and so forth. It is propelled and perpetuated by ignorance and its mechanism described' by the twelve links of interdependent origination. There- arc four methods Qf being born, namely from a womb, an egg, beat and moisture and by miraculous transformation. These bring you into one of the six rebirth states as a hell? creature, hungry ghost, human, anti-god or god. The first five are in the Desire Realm and the gods span all Three Realms : the Desire, Form and Formless. But no matter where and how you arc reborn, there is only suffering.
Each of the rebirth states bas its own peculiar disadvan- tage as mentioned in the text. The three general sufferings. of misery, change and that which is all-pervasive are found throughout. The first is the obvious pain of sickness, old age and so forth. The suffering of change comes from seemingly pleasant things such as delicious foud or a walk in the country which can tum into an upset stomach or blisters. All-pervasive suffering appears neutral or unobvious to ordinary beings, like the sensation of a piece of hair on your palm, but is as sharp as a hair in your eye to Aryas with bare perception of Voidness. It is the suffering inherent in the fact of being born with contaminated aggregates. which by their very nature arc like a magnet attracting sickness, old age and death.
Meditating on all these disadvantages of samslira, you should develop renunciation or the "state of mind that.
PRELIMINARIES 29'
? 30 MAHAMUDRA
wishestobe completely free of all suff~ring. Thisisthe Hinayina motivation and with it an understanding of Voidness brings you Liberation. But to overcome not only the obstacles preventing Liberation, but those blocking Omniscience as well, you must go further. In addition to renunciation, you must develop an Enlightened Motive of Bodhicitta. Seeing that all beings experience the sufferings of sarilsara and wish as you do for release from its bondage and to attain ultimate happiness, you should strive to attain Buddhahood in order to liberate both yourself and
others. This motive gives the realisation of Voidness the added force that will bring you Enlightenment.
Even if you achieve the Liberation of a Hmayana practitioner, which is a state beyond this (sarils'll:ra), you have still not attained the state of ultimate happiness. Therefore you should try to achieve this
peerless Enlightenment by all means. For this purpose then, with the certainty that all sentient beings with- out exception have been nothing but your mothers and fathers, beginninglessly kind, you should develop an unhypocritical Enlightened Motive of Bodhicitta, thinking, "I shall definitely work to place them all in the peerless bliss of complete and perfect Enlighten- ment. " That is the seventh (preliminary practice) :
making efforts in this (direction).
? Tl1e Precio1ts HuJnanBebirtl?
The working basis for practising like this hstie precious human body. Because it is very difficult to obtain, you should not Jet yourself come under the sway of indifference or laziness, but should totally involve yourself in the practices. If when your fully endowed human body is snatched away by the de- mons of death and impermanen~e, you have to go empty-handed, then what will you do ? Because this precious human form is difficult to obtain and easily lost, you should try to make your attainment of a fu]]y endowed one purposeful at all times and in all situations. To make efforts in this is the eighth (preliminary practice).
A human form fully endowed with all the liberties and opportunities to study and practise the Dharma is extremely rare and precious. It is the vehicle through which you will attain Enlightenment or, if you arc not careful, a lower rebirth. Its causes arc your collections of merit and insight, particularly morality, as well as prayers for such a rebirth state. Santideva has said that its attainment is as rare as the odds for a blind turtle living on the bottom of an ocean and rising to the surface only once every hundred years to surface at just the spot where it would put its neck through a golden yoke that is floating about blown by the winds. In this analogy, the turtle is sentient beings, being blind is their ignorance, being on the bottom of the ocean is the lower rebirth states, coming to the surface is being reborn, the
? 32 MAHAMUDRA
golden yoke is a precious human rebirth and its being blown
by the winds is the vicissitudes of karma.
From the point of view of numbers as well, a human
birth is rare. It is said that the number of hell creatures equals the grains of sand in the desert, hungry ghosts the dust particles in the air, animals the stars at night and humans the number of stars seen during the day.
Ir you consider how it is possible to take a census of the number or people in a state, but impossible to count the animals, in- sects and microbes there, you will gain an appreciation of
this. Furthermore, out of the world population, those with a kind heart are even rarer and, of those, the ones who have the liberty, opportunity and inclination to follow the Dharma are practically unheard of.
Therefore, having attained a precious human rebirth, do not waste it, for death will c. lme all too soon. Do not be like a sea expedition going out for treasure and returning empty-banded. Without regard for temporary pleasures, practise the Dharma and gain ultimate and lastina happiness.
? Tl1e Carlslrl Condition for Srtceess
Of the four conditions for successful practice, the causal one is making an effort to train your mind-stream with (thoughts of) impermanence and to develop renunciation. Furthermore. it is to turn away from compulsive attraction by seeing the (unsatisfactory) quality of all things of samsara with
respect to yourself and to things in general. That is the ninth (preliminary practice).
Just as the causal conditions for a visual cognition are the elements of earth, water, fire, energy-wind and space of the object and of the cognitive base ofthe eye, likewise these
common preliminaries are the building blocks of medita- tional practiee.
? Tl1e llain Condition
You should devote yourself to a perfect spiritual master such as the Guru who is a personality of the lineage, the Guru which is the words of the Buddha, the Guru which is ultimate reality, the Guru which is an imputation on an appearance and so forth. Then you must practise in whichever way he orally instructs you. Because being cared for by a
perfect master is the main condition (for success), you should devote yourself in this way. That is the tenth (preliminary practice).
The main condition for a visual cognition is the cogni- tive power of the eye. Likewise through the power of your
devotion you will be able to realise all insights.
? The Objeetive Condition
Y ou must cut off completely all sectarian, biased feeJings since (all the schools of tenets and lineages) are established by imputation and mental labelling and are conventionalities (for leading disciples to Enlightenment). Y ou must develop the certainty that they are all non-contradictory and from each you can come to the natural, especially distinguished, primordial nature of reality, the abiding state of all things. As this is the objective condition for being undeceived about what is to be meditated upon, you must become certain like this. That is the
eleventh (preliminary practice).
All the different schools of theories expounded in India and Tibet derive from Sakyamuni Buddha and are expres- sions of his skilful means to lead disciples of varying disposi-
tions to the realisation of ultimate reality. They are different ways of explaining the same thing and, being merely words, are established as schools by people's mentally. labelling them as such. None are in conflict. Just as a visual form is the objective condition for a visual cognition, so is your non- sectarian understanding of the true nature of the mind for successful practice.
? Tl1e l? ? ? medutte Condition .
i~ot only must you make sincere effort from your heart with a state of mind in which you are free from compulsive attachment to meditation, you must also not have any sign whatsoever of expectations or
worries such as thinking, " I f I meditate now or in the future or have done so in the past this is worth while, but if not I am worthless. '' Because being free from expectations and worries is the immediate condition (for success), you must practise in a state of mind that is uncontrived. That is the twelfth (preliminary practice).
The immediately preceding moment of conaciouaoesa ia . the immediate condition for a visual cognition, providing the continuity of its awareness. The above state of mind has
a similar function in Mah! mudrl meditation. This concludes the preliminaries.
? Part Two:
JJIENTAL QIJIESCENCE JJIEIJITATION
? Tire Esse1rtial Postures of Bodg and JJii,. ,
The actual body of the practice is divided into two: mental quiescence meditation (samatha, zhi-na. ) and penetrative insight meditation (vipa5yana, lhag-t'ong) The first is as follows.
In general there are many methods for develop- ing single-minded concentration (samadhi, ting-nge- dzin), but if you know one essential method, then hindrances and interferences will not come about and you will develop effortlessly the experiences and insights into primordial, pristine awareness, free from any faults with respect to mental quiescence and penetrative insight.
The teachings of the meditative ? posture of Vairocana are a method for developing single-minded concentration for the development and completing stages of anuttarayoga tantra, and an effortless non- conceptual experience of bliss and clarity. There? fore beginners should rely on this essential point
about the bodily posture.
For this, in order to control the downward- going energy, your legs should be either in the vajra- position or in the cross-legged posture of ordinary beings. In order to place the energy-winds of the
? 40 MAH? . fMUDRA
solid element of the body into the central energy- channel, straighten your spine like the end of a spear. In order to induce the energy-winds of the liquid element into the central channel, place your har. ds in the equipoise meditation posture and hold them beneath your navel, and also raise both your shoulders back and even. To induce the energy- winds of the heat element into the central channel. keep your neck slightly bent like a hook. To ir. duce the energy-wind of the gaseous element into tl:e centr~l ch~nnel, have your eyes neither wide-open nor shut tight, but gazing at a point straight ahe:~d from the tip of your nose. Your tongue ar. d lips
should be in their normal, relaxed cor. dition or you may have your tongue touch your upper palate.
Mental quiescence or calm abiding is a blissful stage of single-minded concentration free of thought and devoid of the five obstacles of mental dullness, agitation, foggy-minded- ness. sleepiness and staleness. It can be achieved by many methods : focusing on an ot-ject, or none, or even <'n a con- ceptual thought such as a visualisation of the Four Noble
? Truths, in which case free of thought means free of extrane? ous thought. It is not at all blank-minded and is essential for all practices, especially those of the higheit classification of tantra, anuttarayoga.
According to the tantra teachings, lhe mind and the energy-winds upon which it rides are inseparable. If the energy-winds (priiQa, lung) are properly channeled, the mind will be focused ; but when they run wild lhrn thoughts do likewise. These \\ inds run through energy-channels (naqi, tza), the main ones being the central, right and left ones parallel to and slightly in front of the spine. Normally the winds pass l\nly through the right and left ones, and in this way act as the vehicle for deluded thoughts. Such delusions are stopped, however, when the energy-winds carrying them
are no longer available, having been channelised and central-
? MENTAL QUIESCENCE MEDITAT/ON 41
? ? ised into the central energy-channel. Therefore if your rough b0dy is straight and in the correct posture, your energy~
channels will also be in a proper position. Then the energy- winds can flow freely through them and, when properly channeled, your mind will be fully focmed. For this reason the bodily posture of Vairocana is esaential.
There are various classifications of energy-winds. Accor~ ding to the "Six Yogas of NAropa", there are five major ones : (I) downward-going, controlling the discharge and retention of wastes in the lower orifices, (2) upward-going, controlling swallowing, speaking and other activities of the throat, (3) life-sustaining, maintaining the spark of life, (4) equalising, for digestion and separation of wastes and (5) all? pervading, handling all motor activities. Another
classification is of the energy-winds associated with each of the bodily elements of earth, water, fire, energy-wind and space. In this text, both systems are mixed and the various parts of Vairocana's posture deal with channelising assorted ones of them.
The vajra-position is with both legs crossed, the feet resting on the opposite calves or thighs. The equipoise meditation posture of the hands is with them in your lap, palms facing upwards, left hand beneath the right with thumbs upright and touching. It is helpful to bave a cushion beneath your backside.
With your body in this essential posture, the many advantages of a non-conceptual state and so forth will come about once you have naturally
cleansed yourself of your tendency to follow trains of thought. But even if you merely hold your body in this essential posture, your body and mind will become blissful and tranquil. Therefore holding
yourself neither too tightly nor too tensely, first expel a little air and then maintain your breathing in an unforced manner.
When expelling air, feel that you are exhaling faults and distractions. Practise first some breath awareness and
? 42 MAHAMUDRA
when you arc calm, there is no need to focus on your
breath any longer.
Refresh your memory a little about the prelimi- naries and then do not give any heed to {thoughts of) your past activities or think about what you will do
in the future or what you are doing here. Place your mind, without (consciously) adopting or abandon- ing, in a fluid, natural state of being here and now, in which you are not manufacturing your ordinary, usual types of cognitions about the present moment. By doing this, your mind becomes pliable and you can develop single-minded concentration. Because these essential postures of the body and mind are the foundation stone for meditation, you should exert an effort in them. That is the first point (for mental quiescence meditation).
? l! ocusi,? g on a Visual Object:
If you are unable to settle your mind in this? state, you should focus by looking at an external. object such as either a stick, a pebble, a Buddha statue, a flame of a butter lamp, the sky and so? forth, whatever suits you. Do not think about such things as the colour or shape of the object which is. the basis of your meditation. Rather place your attention single-mindedly without any wandering on
merely the object itself and abandon having your mind being either too tight or too sloppy. Cut off
completely any extraneous train of thought.
If your mind is too tense, you will experience anxiety and frustration, if too loose mental dullness, foggy-minded- ness and sleepiness. Like the strings of a lute, your mind. should be tuned just right without any distortion.
The process of settling the mind on a visual object is. like trying to see a stone on the bottom of a glass of muddy. turbulent water. Without worrying about the colour or? shape of the stone, you will see it clearly when the mud subsides. Likewise when your thoughts subside you will be left with a clear view of your object. Therefore look at objects as a small child would without any mental chatter or? commer~tary.
If you can focus without any conceptual thoughts or? ideas, this is good. But should they arise, do not follow them out. Just Jet them pass and they will disappear. If? you allow a thought to grow into a train of thought, it wm.
? -44 MAHAMUDRA
be an obstacle to your meditation. You must realise that thoughts are the play of the mind, like ripples on water and li? ht on leaves. They naturally dissolve.
You can also focus in front of you on either a written or visualised white syllable 0 M, red Af-! - and hlue HUM, which are the nature of the body, speech ard mind of all the Buddhas, or on white,
red and blue dots, whichever suits you. In short, you should aim ar. d fix your mind single-pointedly to whatever type of visual form suits it and gives it pleasure to hold. If you try to settle your mird on something that it finds uncomfortable to fix on or which your intellect cannot grasp, then when you try to make it go (to this object), it
will ignore it. Having no interest (in this object), it will fix on something extraneous.
You should cut off completely aU signs of thoughts such HS thinking ''I am meditating" or "I am not n~editating" or expectztions to settle your mind or worries that you will be unable to settle
it. Meditate having your mindfulness keep a check not to let your mind fix for even an instant on something extraneous which it should not be meditating on at all. Do this well and let your meditation sessions be short and frequent. This is important for training your mind to settle single- pointedly with continuing clarity, lucidity and eager- ness. so that it will not repeatedly lose the continuity
of this state because of becoming tired.
At ftrst it is important to have short, but Crequenl meditation sessions. If you find the meditation blissful and s0~thing, you may pursue it for a longer period of time. However, if you begin to hecome depressed or bored while n~editating, perhaps your sessions are too long. If you are
? MENTAL QUIESCENCE MEDITATION 4S?
tired, meditation becomes an unpleasant ordeal and you will not wish to continue. Therefore gauge yourself accordingly and take a break while you are still fresh and wish to con-
tinue. That way you will be happy to resume meditation. Suppose you have to walk twenty miles. If you go slowly and take frequent rests, you will not exhaust yourself and
will reach your goal. The same is true for meditation.
If it is comfortable for your mind to take any one of these visual objects as its basis or focus for meditation, you should choose that one. If you wish to take each of these objects in turn, progres- sively, this is permitted. But, if you have taken one and find that sufficient, do not feel you have to go on to take them all as if going through an alphabet primer. In short, having your mind hold whichever visual form suits it is the second point (for mental quiescence meditation).
? ? Otl? er Sensory Objects
Once you have held such a (visual) object, then in progressive order you should take (as your object for concentration) a sound which is the object of your ear's consciousness, a smell which
is the object of your nose's, a taste which is the
object of your tongue's, a tactile sensation which
is the object of your body's and so forth. For this,
? direct your mind at merely an outstanding sound or a strong odour and hold it with the hook of your mindfulness not letting (your mind) wander astray. Except for letting your mind settle to its own level, you should not make any judgments whatsoever about the quality, quantity and so forth (of your
{)bject).
Thus whatever situation you happen to bo in, usc it to help develop mental quiescence. If where you are meditating is noisy or someone is playing the radio, focus on the pure audial sensation of it without judgments, reactions or identifying the sound. For touch, you can focus on the feel of your clothing next to your skin. It is not necessary to eat something during meditation to focus on tastes. You can do this while taking your meals. Simply remain
d~tached and follow the instructions as before.
When your mind has been holding whatever it has, you should break your session while you still
as far as sounds, smells and so forth go, you should
.
? MI! NTAL (JUIESCENCB MEDITATION 41
have full clarity and then take a rest. This way you will not become bored. In-between sessions do not let the rope of your mindfulness break. As for how to look, you should be directed on what is in front of your nose. As for your body and speech, whether
you are walking or sitting, talking or speaking, do these neither too strongly nor too much. As for your mind, try to cut the stream of your conceptual thoughts and mental chatter. By stages like this, you will build up the habit of single-mindedness. That is the third point (for mental quiescence
meditation).
Therefore, if you lessen your activities, your mind will naturally quiets down. If you are constantly busy, it i1 more difficult to focus the mind since you will be worrying about many things at once and become easily scattered or mentally exhausted.
? El;,,,;,,,,t;,,g Ale? ? tlll B? ? ll11ess ''''d Agitation
Furthermore, to eliminate such faults as mental dullness and agitation, you should visualise at the middle ot your brow a dot the size of a pea, white, shining, lustrous, spherical and extremely clear, and direct your mind towards it. Sometimes you should direct your mind towards a black, lustrous, spherical dot the size of a pea at the point in front o1 you where your folded legs touch your seat. For mental dullness you should direct your attention to the white one and your way of looking should be
as if into space. Your body should be in a breezy place and you should splash your face with running water. Wear thin clothes and follow a light diet. Do not sit near fire nor in the sun. If you have mental agitation and your mind proceeds in many
(directions), the visualisation and way of looking should be directed to the black dot. As for your activities, keep warm, do exercise and eat heavy, nutritious food.
Mental dullness and agitation are the greatest obstacles to mental quiescence.
Implied by the request to the Guru as the precious Buddhas is that he incorporates all Three Jewels of Refuge. His body stands for the Sangha, his speech the Dharma and his mind the Buddhas. Thus this verse is to the Guru as
? the body, speech and mind of the Buddhas, that is the Three Precious Gems, as well as to him as the three Buddha bodies. This may be repeated 100,000 times or, more usually, the following six-line verse of the First Kar-ma-pa is said that many times in addition to a million repetitions of the Kar-ma-pa mantra.
"I make requests to the precious Guru. Bless me to clear my mind of grasping for true identities. Bless me to develop on my mind-stream the insight to sec all worldly thoughts as unnecessary. Bless me that my non-Dharmic thoughts shall cease. Bless me to realise my mind has no birth. Bless me that my deceptive notions shall dissolve in their place. Bless me to realise aU appearances of existence as Dharmakaya. "
Then your Guru dissolves into you and you should think that your Guru's body, speech and mind have become inseparably mixed with your own mind. Having done this, remain fixed in a state free from mental fabrications (of extreme modes of existence).
At the conclusion of your recitation session, you should visualise your Guru granting you the four tantric empower- ments as follows. First white light is emitted from his fore- head to yours, eliminating the obstacles due to the non~ virtuous actions of your body. It grants you the vase em~ powerment, permitting you to engage in the development stage practices, and plants the seed for your attaining the Nirmlloakiiya or Emanation Body of a Buddha.
Red light is emitted from his throat to yours, e~iminating the obstacles due to your non-virtuous speech. It grants the secret empowerment, permitting you to meditate on the com? pleting stage practice involving the body's subtle energy system and plants the seed for the Sambhogakaya.
Blue light from his heart to yours eliminates the obstacles due to mental non-virtue, grants the wisdom empowerment permitting you to engage in the practices of union, and plants the seed for the Dharmakaya.
Finally white, red and blue lights are emitted from all three places simultaneously to yours, eliminating physical,
PRELIMINARIES 19
? 20 MAH. . lMUDRA
verbal and mental obstacles all together, granting the word empowerment permitting you to practise Mahamudri or the completing stage without signs and planting the seed for the
Svabhavakiya.
After all this, visualise that the lineage Gurus dissolve one into each other into your root Guru and that he dissolves into you. Remain in a non-objectifying state of Voidness and then dedicate the merit for the Enlightenment of all.
If you exert effort by relying on this method for gaining insights into Mahamudm, the Great Seal of Voidness, you will receive (the Gurus') blessings and inspiration. That is the fourth {preliminary practice):
meditation on Guru-yoga.
? Beatl? and lmpermaneuce
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 sarhs1tra, or cyclic existence. Concerning this (Nltgiirjuna has said in his ? ? suhrllekha"), ''There are many things that can harm our life, for it is impermanent like a bubble on water that can be burst by the wind. It is a great
miracle that after exhaling we take our next breath and after falling asleep we wake up again. ''
In general, all conditioned phenomena are imper? manent and, specific~lly, the life force of sentient beings is impermanent like a bubble. You can never know when you will die. There is no certainty that you will not die right now. Moreover, at the time of death nothing except the Dharma is of any help. I f you work for meaningless worldly things o r activities for this lifetime, you will be unable to pass beyond the causes for suffering. Therefore vow that whenever your mind wanders for even a moment
towards thoughts of food, clothing and so forth for this lifetime, you will think about 9eath.
All conditioned phenomena, that is those that depend on causes and circumstances, are impermanent. This includes both animate and inanimate objects, sentient beinas and
? 22 MAHAMUDRA
their environment. A solid structure today can crumble into dust tomorrow. In pa. rticular, your own life is extremely fragile and can be lost very easily. No one can guarantee he will be alive tomorrow and when your time is
up, no friends, doctors, medicine, money or fame can prevent your death. The only thing that can help is the practice of Dharma. If ~ou have accumulated many virtuous deeds during your life, you can die in peace assured that as a result of your white karma you will gain a fortunate rebirth.
Therefore do not be fooled into thinking that sensory pleasures can bring you lasting happiness. I f you are attracted to beautiful sights, think how the moth is lured to his death by his enchantment with a flame. For sounds, consider how a duck is seduced by a hunter's duck-call. Bees are attracted to the smell of a Venus fly-trap and flies to that of feces, only to drown in a toilet. Fish are lured on to a hook by their desire for the taste of a worm. Elephants, obsessed with the physical sensation of scratching themselves, are led by
their tame brethren between two thorny trees and thus are captured by trainers and taken into bondage. By thinking of these examples, turn your mind from concern for worldly pleasures, seeing that they are only causes for more suffering. Realising you may die at any moment, do not waste your time on trivial matters. Regard food and clothing as a condemned man would his final meal and costume.
You should count how many of your friends and relatives have passed away in their own time and think about the manner in which they died and how their corpse was taken to the cemetery . and nothing remains of their body. (By thinking how) you too do not transcend such a nature, you should work yourself into a state of trembling fear like someone who has been placed into the hands of a hangman. Do not let your mind escape into mental wandering.
When you have completely lost any interest in this
? life, meditate on this state becoming completely involved in it. This is the fifth (preliminary practice): meditation on death and impermanence.
These meditations are not designed to make you de- pressed. If their result were just the pessimistic anguish that . . I am going to die and there is nothing I can do", then meditation would be only a cause for anxiety and suffering. The whole point of death meditation is to urge you into the practice of Dharma, into the consideration of karma and the law of cause and effect and how you can do some- thing to affect your future rebirths. Thus meditation
should spur you on like a fighter being pushed into au arena. As Je-tzUn Mi-la rl-pa said, "I went to the mountains because I feared death. But now that I see the true DharmakAya nature of my mind, even ifdeath comes I have no fears. "
PRELIMINARIES 23
? Karma and the
Law of Cause and Elfect
After this it is necessary not to be confused about what is to be adopted and abandoned with reference to karma and the law of cause and effect. The fruits of whatever actions are done by any living being ripen on that individual being himself. Moreover, if you commit the ten non-virtuous actions you aro reborn in one of the unfortunate states of rebirth.
Depending on which of the three poisons they are committed with, their frequency, who their object is and whether they are serious, middling or minor in nature, you are reborn either as a hell creature, hungry ghost or animal. Once you are born as such, you have to experience infathomable suffering. Depending on whether you commit great, middling or slightly virtuous actions, you are reborn either in the Formless or Form Realms or as a god in tho Desire Realm. Therefore at all times examine (the actions you do through) the three gateways of your
(body, speech and mind).
The basic facts of the law of cause and effect are that happiness results from virtuous actions or "white" karma and suffering from non-virtuous or "black" karma. Further- more, whatever you do ripens on you alone ; if you kill
someone, the effect will not ripen on your parents or
? children, only on you. Therefore you must abandon cruel actions and adopt kind ones if you wish to benefit yoursclr and then others.
The ten non-virtuous actions are divided into three or the body, four of speech and three of mind. Those of tho body arc killing, taking what is not given or steal! ng, and indulging in improper sexual conduct such as adultery or
rape. The four of speech arc lying, using divisive language, speaking abusive and harsh words, and idly gossiping. Tho three of mind are having covetous thoughts to possess what belongs to others, harbouring ill-will, and holding distorted
views 5uch as disbelief in cause and effect.
The ten merely virtuous actions are to refrain from the teo non-virtuous ones. The ten especially virtuous ones, however, arc saving others' lives, practising generosity, keeping strict morality and encouraging others to do like-. wise, speaking the truth without causing confusion, interme?
diating quarrels and reconciling enemies, talking sweetl,y and calmly, speaking meaningfully such as by teaching and praying, having few desires and knowing satisfaction, having good-will towards others and holding correct views with faith and conviction in the teachings.
If you save others' lives and refuse to kill, your own life will be longer, whereas if you persist in killing your life will be short and filled with disease. I f you are generous and never steal, you will come into wealth. But if you rob you will be poor and always subject to theft. From strict
morality and abandoning sexual misconduct you will have a pleasing appearance and good marital relations and friendships. But if you cause harm by? your sexual behaviour, you will be ugly, have poor marriages and an
unfaithful spouse.
By speaking the truth and never lying, others will believe what you say. But no one will heed or believe your words if you always lie. If you refrain from divisive language and
try to bring people together, your relations with friends will always be close. However, if you cause divisions, you will accumulate enemies, be the focus of jealousies
PRELIMINARIES lS
? 26 MAHAMUDRA
and have poor relations with others. From speakinJ pleasantly and never harshly, others will speak nicely to you. But you will only receive abuse and have to hear unplea- santness if you persist in cursing others. If you speak mean- ingfully and never gossip, you yourself will hear meaningful things; whereas if you continue to chatter idly, meaningless drival is all you will hear.
lf you are content and never covetous. you \\ill never be in want of anything. But if you always covet your neighbour's possessions you will become a beggar always in want. By having good-will and no malice for others, people will treat you nicely and regard you well, whereas ill-will only brings you suspicion and harm from others. Lastly, if you hold correct, undistorted views, your intelli- gence and wisdom will increase and your mind will be ever sharp. However, from clinging to distorted ones you will bo narrow-minded, dull-witted and filled with doubts.
The results of karma can be divided in many ways, such as that found in the text. Another way is in terms of the delusions motivating your actions. If you act under the strong inftuence of pride and arrogance, you will be reborn as a god; from jealousy an anti-god; desire a human; closed mindedness an animal ; miserliness a hungry ghost ; and from anger as a hell creature. Therefore try to eliminate the delusions and practise virtuous act. ions in order to become liberated from all six realms of cyclic existence or sarilsara &. nd ultimately to attain Enlightenment.
Whatever virtuous actions you do, try to increase . and expand them. Whatever non-virtuous or un- 'Specified actions you commit, try to eliminate and ? bring them to a halt. In other words, without being confused about what should be abandoned or
adopted, engaged in or turned away from, break the streams of continuity of your non-virtuous actions and have the wheel of the virtuous actions of your three gateways be without any gaps. This is the meaning of Buddha's teachings and the aim of the
? practices, and you should act accordingly. Therefore- once you have learned in great detail about what should be adopted and abandoned with respect to? karma and the law of cause and effect, train your- self in this. That is the sixth (preliminary practice): the teachings of karma and the law of cause and effect. .
PRELIMINARIES 27
? Tire
Disadvantages of Samsiir11
After this, if you do not meditate on the disad? vantages of sams-a:ra or cyclic existence, you will not turn away from compulsive attraction to it, nor will
you develop thoughts of renunciation. From such a situation, experiences and insight will not dawn in your mind-stream. Because you will be depriving yourself of your share of such dawnings, you must meditate on the suffering of sams-a:ra in order to
abandm. it.
In connection with this, if sentient beings are reborn as hell creatures, they have such sufferings as those of the eight hot hells, the eight cold hells, the neighbouring hells and occasional hells. Hungry ghosts have hunger and thirst. Animals have being killed and slaughtered. Humans have birth, old age, sickness and death. Gods have falling from their state and their consciousness being transferred. Anti- gods have quarrelling and fighting. Such are the sufferings peculiar to the six states of rebirth.
Moreover, the obvious suffering you experience is the suffering of misery. That which appears to be pleasure is the suffering of change. That which has a neutral feeling-tone is the all-pervasive suffering.
? Because you are uninterruptedly harmed by this last one, it does not matter which state of samc;ara you are in. Even if you have attained the position of a universal cakra-emperor, Brahma or Indra and so- forth, you have not? transcended suffering. Therefore, with the conviction that sams-a:ra is like a prison, a deep pit or a mass of flames, you should from now on continually, as much as possible, seek a method for becoming liberated from it.
Samslira means "to circle. ,, in other words to revolve- continually through the cycle of birth, sickness, old age, death, then rebirth, sickness and so forth. It is propelled and perpetuated by ignorance and its mechanism described' by the twelve links of interdependent origination. There- arc four methods Qf being born, namely from a womb, an egg, beat and moisture and by miraculous transformation. These bring you into one of the six rebirth states as a hell? creature, hungry ghost, human, anti-god or god. The first five are in the Desire Realm and the gods span all Three Realms : the Desire, Form and Formless. But no matter where and how you arc reborn, there is only suffering.
Each of the rebirth states bas its own peculiar disadvan- tage as mentioned in the text. The three general sufferings. of misery, change and that which is all-pervasive are found throughout. The first is the obvious pain of sickness, old age and so forth. The suffering of change comes from seemingly pleasant things such as delicious foud or a walk in the country which can tum into an upset stomach or blisters. All-pervasive suffering appears neutral or unobvious to ordinary beings, like the sensation of a piece of hair on your palm, but is as sharp as a hair in your eye to Aryas with bare perception of Voidness. It is the suffering inherent in the fact of being born with contaminated aggregates. which by their very nature arc like a magnet attracting sickness, old age and death.
Meditating on all these disadvantages of samslira, you should develop renunciation or the "state of mind that.
PRELIMINARIES 29'
? 30 MAHAMUDRA
wishestobe completely free of all suff~ring. Thisisthe Hinayina motivation and with it an understanding of Voidness brings you Liberation. But to overcome not only the obstacles preventing Liberation, but those blocking Omniscience as well, you must go further. In addition to renunciation, you must develop an Enlightened Motive of Bodhicitta. Seeing that all beings experience the sufferings of sarilsara and wish as you do for release from its bondage and to attain ultimate happiness, you should strive to attain Buddhahood in order to liberate both yourself and
others. This motive gives the realisation of Voidness the added force that will bring you Enlightenment.
Even if you achieve the Liberation of a Hmayana practitioner, which is a state beyond this (sarils'll:ra), you have still not attained the state of ultimate happiness. Therefore you should try to achieve this
peerless Enlightenment by all means. For this purpose then, with the certainty that all sentient beings with- out exception have been nothing but your mothers and fathers, beginninglessly kind, you should develop an unhypocritical Enlightened Motive of Bodhicitta, thinking, "I shall definitely work to place them all in the peerless bliss of complete and perfect Enlighten- ment. " That is the seventh (preliminary practice) :
making efforts in this (direction).
? Tl1e Precio1ts HuJnanBebirtl?
The working basis for practising like this hstie precious human body. Because it is very difficult to obtain, you should not Jet yourself come under the sway of indifference or laziness, but should totally involve yourself in the practices. If when your fully endowed human body is snatched away by the de- mons of death and impermanen~e, you have to go empty-handed, then what will you do ? Because this precious human form is difficult to obtain and easily lost, you should try to make your attainment of a fu]]y endowed one purposeful at all times and in all situations. To make efforts in this is the eighth (preliminary practice).
A human form fully endowed with all the liberties and opportunities to study and practise the Dharma is extremely rare and precious. It is the vehicle through which you will attain Enlightenment or, if you arc not careful, a lower rebirth. Its causes arc your collections of merit and insight, particularly morality, as well as prayers for such a rebirth state. Santideva has said that its attainment is as rare as the odds for a blind turtle living on the bottom of an ocean and rising to the surface only once every hundred years to surface at just the spot where it would put its neck through a golden yoke that is floating about blown by the winds. In this analogy, the turtle is sentient beings, being blind is their ignorance, being on the bottom of the ocean is the lower rebirth states, coming to the surface is being reborn, the
? 32 MAHAMUDRA
golden yoke is a precious human rebirth and its being blown
by the winds is the vicissitudes of karma.
From the point of view of numbers as well, a human
birth is rare. It is said that the number of hell creatures equals the grains of sand in the desert, hungry ghosts the dust particles in the air, animals the stars at night and humans the number of stars seen during the day.
Ir you consider how it is possible to take a census of the number or people in a state, but impossible to count the animals, in- sects and microbes there, you will gain an appreciation of
this. Furthermore, out of the world population, those with a kind heart are even rarer and, of those, the ones who have the liberty, opportunity and inclination to follow the Dharma are practically unheard of.
Therefore, having attained a precious human rebirth, do not waste it, for death will c. lme all too soon. Do not be like a sea expedition going out for treasure and returning empty-banded. Without regard for temporary pleasures, practise the Dharma and gain ultimate and lastina happiness.
? Tl1e Carlslrl Condition for Srtceess
Of the four conditions for successful practice, the causal one is making an effort to train your mind-stream with (thoughts of) impermanence and to develop renunciation. Furthermore. it is to turn away from compulsive attraction by seeing the (unsatisfactory) quality of all things of samsara with
respect to yourself and to things in general. That is the ninth (preliminary practice).
Just as the causal conditions for a visual cognition are the elements of earth, water, fire, energy-wind and space of the object and of the cognitive base ofthe eye, likewise these
common preliminaries are the building blocks of medita- tional practiee.
? Tl1e llain Condition
You should devote yourself to a perfect spiritual master such as the Guru who is a personality of the lineage, the Guru which is the words of the Buddha, the Guru which is ultimate reality, the Guru which is an imputation on an appearance and so forth. Then you must practise in whichever way he orally instructs you. Because being cared for by a
perfect master is the main condition (for success), you should devote yourself in this way. That is the tenth (preliminary practice).
The main condition for a visual cognition is the cogni- tive power of the eye. Likewise through the power of your
devotion you will be able to realise all insights.
? The Objeetive Condition
Y ou must cut off completely all sectarian, biased feeJings since (all the schools of tenets and lineages) are established by imputation and mental labelling and are conventionalities (for leading disciples to Enlightenment). Y ou must develop the certainty that they are all non-contradictory and from each you can come to the natural, especially distinguished, primordial nature of reality, the abiding state of all things. As this is the objective condition for being undeceived about what is to be meditated upon, you must become certain like this. That is the
eleventh (preliminary practice).
All the different schools of theories expounded in India and Tibet derive from Sakyamuni Buddha and are expres- sions of his skilful means to lead disciples of varying disposi-
tions to the realisation of ultimate reality. They are different ways of explaining the same thing and, being merely words, are established as schools by people's mentally. labelling them as such. None are in conflict. Just as a visual form is the objective condition for a visual cognition, so is your non- sectarian understanding of the true nature of the mind for successful practice.
? Tl1e l? ? ? medutte Condition .
i~ot only must you make sincere effort from your heart with a state of mind in which you are free from compulsive attachment to meditation, you must also not have any sign whatsoever of expectations or
worries such as thinking, " I f I meditate now or in the future or have done so in the past this is worth while, but if not I am worthless. '' Because being free from expectations and worries is the immediate condition (for success), you must practise in a state of mind that is uncontrived. That is the twelfth (preliminary practice).
The immediately preceding moment of conaciouaoesa ia . the immediate condition for a visual cognition, providing the continuity of its awareness. The above state of mind has
a similar function in Mah! mudrl meditation. This concludes the preliminaries.
? Part Two:
JJIENTAL QIJIESCENCE JJIEIJITATION
? Tire Esse1rtial Postures of Bodg and JJii,. ,
The actual body of the practice is divided into two: mental quiescence meditation (samatha, zhi-na. ) and penetrative insight meditation (vipa5yana, lhag-t'ong) The first is as follows.
In general there are many methods for develop- ing single-minded concentration (samadhi, ting-nge- dzin), but if you know one essential method, then hindrances and interferences will not come about and you will develop effortlessly the experiences and insights into primordial, pristine awareness, free from any faults with respect to mental quiescence and penetrative insight.
The teachings of the meditative ? posture of Vairocana are a method for developing single-minded concentration for the development and completing stages of anuttarayoga tantra, and an effortless non- conceptual experience of bliss and clarity. There? fore beginners should rely on this essential point
about the bodily posture.
For this, in order to control the downward- going energy, your legs should be either in the vajra- position or in the cross-legged posture of ordinary beings. In order to place the energy-winds of the
? 40 MAH? . fMUDRA
solid element of the body into the central energy- channel, straighten your spine like the end of a spear. In order to induce the energy-winds of the liquid element into the central channel, place your har. ds in the equipoise meditation posture and hold them beneath your navel, and also raise both your shoulders back and even. To induce the energy- winds of the heat element into the central channel. keep your neck slightly bent like a hook. To ir. duce the energy-wind of the gaseous element into tl:e centr~l ch~nnel, have your eyes neither wide-open nor shut tight, but gazing at a point straight ahe:~d from the tip of your nose. Your tongue ar. d lips
should be in their normal, relaxed cor. dition or you may have your tongue touch your upper palate.
Mental quiescence or calm abiding is a blissful stage of single-minded concentration free of thought and devoid of the five obstacles of mental dullness, agitation, foggy-minded- ness. sleepiness and staleness. It can be achieved by many methods : focusing on an ot-ject, or none, or even <'n a con- ceptual thought such as a visualisation of the Four Noble
? Truths, in which case free of thought means free of extrane? ous thought. It is not at all blank-minded and is essential for all practices, especially those of the higheit classification of tantra, anuttarayoga.
According to the tantra teachings, lhe mind and the energy-winds upon which it rides are inseparable. If the energy-winds (priiQa, lung) are properly channeled, the mind will be focused ; but when they run wild lhrn thoughts do likewise. These \\ inds run through energy-channels (naqi, tza), the main ones being the central, right and left ones parallel to and slightly in front of the spine. Normally the winds pass l\nly through the right and left ones, and in this way act as the vehicle for deluded thoughts. Such delusions are stopped, however, when the energy-winds carrying them
are no longer available, having been channelised and central-
? MENTAL QUIESCENCE MEDITAT/ON 41
? ? ised into the central energy-channel. Therefore if your rough b0dy is straight and in the correct posture, your energy~
channels will also be in a proper position. Then the energy- winds can flow freely through them and, when properly channeled, your mind will be fully focmed. For this reason the bodily posture of Vairocana is esaential.
There are various classifications of energy-winds. Accor~ ding to the "Six Yogas of NAropa", there are five major ones : (I) downward-going, controlling the discharge and retention of wastes in the lower orifices, (2) upward-going, controlling swallowing, speaking and other activities of the throat, (3) life-sustaining, maintaining the spark of life, (4) equalising, for digestion and separation of wastes and (5) all? pervading, handling all motor activities. Another
classification is of the energy-winds associated with each of the bodily elements of earth, water, fire, energy-wind and space. In this text, both systems are mixed and the various parts of Vairocana's posture deal with channelising assorted ones of them.
The vajra-position is with both legs crossed, the feet resting on the opposite calves or thighs. The equipoise meditation posture of the hands is with them in your lap, palms facing upwards, left hand beneath the right with thumbs upright and touching. It is helpful to bave a cushion beneath your backside.
With your body in this essential posture, the many advantages of a non-conceptual state and so forth will come about once you have naturally
cleansed yourself of your tendency to follow trains of thought. But even if you merely hold your body in this essential posture, your body and mind will become blissful and tranquil. Therefore holding
yourself neither too tightly nor too tensely, first expel a little air and then maintain your breathing in an unforced manner.
When expelling air, feel that you are exhaling faults and distractions. Practise first some breath awareness and
? 42 MAHAMUDRA
when you arc calm, there is no need to focus on your
breath any longer.
Refresh your memory a little about the prelimi- naries and then do not give any heed to {thoughts of) your past activities or think about what you will do
in the future or what you are doing here. Place your mind, without (consciously) adopting or abandon- ing, in a fluid, natural state of being here and now, in which you are not manufacturing your ordinary, usual types of cognitions about the present moment. By doing this, your mind becomes pliable and you can develop single-minded concentration. Because these essential postures of the body and mind are the foundation stone for meditation, you should exert an effort in them. That is the first point (for mental quiescence meditation).
? l! ocusi,? g on a Visual Object:
If you are unable to settle your mind in this? state, you should focus by looking at an external. object such as either a stick, a pebble, a Buddha statue, a flame of a butter lamp, the sky and so? forth, whatever suits you. Do not think about such things as the colour or shape of the object which is. the basis of your meditation. Rather place your attention single-mindedly without any wandering on
merely the object itself and abandon having your mind being either too tight or too sloppy. Cut off
completely any extraneous train of thought.
If your mind is too tense, you will experience anxiety and frustration, if too loose mental dullness, foggy-minded- ness and sleepiness. Like the strings of a lute, your mind. should be tuned just right without any distortion.
The process of settling the mind on a visual object is. like trying to see a stone on the bottom of a glass of muddy. turbulent water. Without worrying about the colour or? shape of the stone, you will see it clearly when the mud subsides. Likewise when your thoughts subside you will be left with a clear view of your object. Therefore look at objects as a small child would without any mental chatter or? commer~tary.
If you can focus without any conceptual thoughts or? ideas, this is good. But should they arise, do not follow them out. Just Jet them pass and they will disappear. If? you allow a thought to grow into a train of thought, it wm.
? -44 MAHAMUDRA
be an obstacle to your meditation. You must realise that thoughts are the play of the mind, like ripples on water and li? ht on leaves. They naturally dissolve.
You can also focus in front of you on either a written or visualised white syllable 0 M, red Af-! - and hlue HUM, which are the nature of the body, speech ard mind of all the Buddhas, or on white,
red and blue dots, whichever suits you. In short, you should aim ar. d fix your mind single-pointedly to whatever type of visual form suits it and gives it pleasure to hold. If you try to settle your mird on something that it finds uncomfortable to fix on or which your intellect cannot grasp, then when you try to make it go (to this object), it
will ignore it. Having no interest (in this object), it will fix on something extraneous.
You should cut off completely aU signs of thoughts such HS thinking ''I am meditating" or "I am not n~editating" or expectztions to settle your mind or worries that you will be unable to settle
it. Meditate having your mindfulness keep a check not to let your mind fix for even an instant on something extraneous which it should not be meditating on at all. Do this well and let your meditation sessions be short and frequent. This is important for training your mind to settle single- pointedly with continuing clarity, lucidity and eager- ness. so that it will not repeatedly lose the continuity
of this state because of becoming tired.
At ftrst it is important to have short, but Crequenl meditation sessions. If you find the meditation blissful and s0~thing, you may pursue it for a longer period of time. However, if you begin to hecome depressed or bored while n~editating, perhaps your sessions are too long. If you are
? MENTAL QUIESCENCE MEDITATION 4S?
tired, meditation becomes an unpleasant ordeal and you will not wish to continue. Therefore gauge yourself accordingly and take a break while you are still fresh and wish to con-
tinue. That way you will be happy to resume meditation. Suppose you have to walk twenty miles. If you go slowly and take frequent rests, you will not exhaust yourself and
will reach your goal. The same is true for meditation.
If it is comfortable for your mind to take any one of these visual objects as its basis or focus for meditation, you should choose that one. If you wish to take each of these objects in turn, progres- sively, this is permitted. But, if you have taken one and find that sufficient, do not feel you have to go on to take them all as if going through an alphabet primer. In short, having your mind hold whichever visual form suits it is the second point (for mental quiescence meditation).
? ? Otl? er Sensory Objects
Once you have held such a (visual) object, then in progressive order you should take (as your object for concentration) a sound which is the object of your ear's consciousness, a smell which
is the object of your nose's, a taste which is the
object of your tongue's, a tactile sensation which
is the object of your body's and so forth. For this,
? direct your mind at merely an outstanding sound or a strong odour and hold it with the hook of your mindfulness not letting (your mind) wander astray. Except for letting your mind settle to its own level, you should not make any judgments whatsoever about the quality, quantity and so forth (of your
{)bject).
Thus whatever situation you happen to bo in, usc it to help develop mental quiescence. If where you are meditating is noisy or someone is playing the radio, focus on the pure audial sensation of it without judgments, reactions or identifying the sound. For touch, you can focus on the feel of your clothing next to your skin. It is not necessary to eat something during meditation to focus on tastes. You can do this while taking your meals. Simply remain
d~tached and follow the instructions as before.
When your mind has been holding whatever it has, you should break your session while you still
as far as sounds, smells and so forth go, you should
.
? MI! NTAL (JUIESCENCB MEDITATION 41
have full clarity and then take a rest. This way you will not become bored. In-between sessions do not let the rope of your mindfulness break. As for how to look, you should be directed on what is in front of your nose. As for your body and speech, whether
you are walking or sitting, talking or speaking, do these neither too strongly nor too much. As for your mind, try to cut the stream of your conceptual thoughts and mental chatter. By stages like this, you will build up the habit of single-mindedness. That is the third point (for mental quiescence
meditation).
Therefore, if you lessen your activities, your mind will naturally quiets down. If you are constantly busy, it i1 more difficult to focus the mind since you will be worrying about many things at once and become easily scattered or mentally exhausted.
? El;,,,;,,,,t;,,g Ale? ? tlll B? ? ll11ess ''''d Agitation
Furthermore, to eliminate such faults as mental dullness and agitation, you should visualise at the middle ot your brow a dot the size of a pea, white, shining, lustrous, spherical and extremely clear, and direct your mind towards it. Sometimes you should direct your mind towards a black, lustrous, spherical dot the size of a pea at the point in front o1 you where your folded legs touch your seat. For mental dullness you should direct your attention to the white one and your way of looking should be
as if into space. Your body should be in a breezy place and you should splash your face with running water. Wear thin clothes and follow a light diet. Do not sit near fire nor in the sun. If you have mental agitation and your mind proceeds in many
(directions), the visualisation and way of looking should be directed to the black dot. As for your activities, keep warm, do exercise and eat heavy, nutritious food.
Mental dullness and agitation are the greatest obstacles to mental quiescence.
