have three
children
and the furniture will be walnut.
Wang-ch-ug-Dor-je-Mahamudra-Eliminating-the-Darkness-of-Ignorance
Focusi11g on tl1e Breath and tl1e Tl1ree Stages of Settling tire .
llintl
As a method to hold the mind, you can direct it on the breath as its basis or object. Hold your breath with vase-breathing practice and fix your mind single-pointedly on it without any mental wandering. I f you cannot hold your breath in the vase-breath manner, you should take as your object such things as the counting of your breath. Count your inhaling, exlialing and holding of your breath. Count at first up to twenty-one rounds and then gradually extend it to a hundred. Direct your mind
to your nostrils and hold your attention on count- ingyourbreathswithoutlettingyour mind wander elsewhere.
But if you can hold your breath while (your body is) filled (with air) and then release it (with the vase-breathing technique), you should first expel all the air (from your lungs) three times and then breath in as much air as you can. Force it down beneath the navel and when you can no longer hold it, release it and exhale. Do this again and
again ar. d do not let your mind wander to anything other than this.
? MENTAL QUIESCENCEMEDITATION SS
Focusing on the breath is another effective way to aettle the mind. As mentioned above. the mind rides on the energy-winds or breath. Therefore if there is much turbulent breathing, there are many disturbing thoughts. If your breathing is relaxed, quiet or held, so will be your mind.
There are several types of breathing. Even or normal breathing is the type you have when neither sick n o r excited. Intermediate is when you inhale and slightly hold your breath. Vase-like breathing is when you inhale. contract your sphincters and hold your upper and lower breatha brought together.
This last type has several divisions depending on where the breaths are held. The large vase-breath is held betweea the throat and navel centres, the intermediate between the heart and navel, and the small at the navel. Internal vase- breathing is held inside. while external on the exhale. In general, vase-like breathing has four defining characteristics : (1) held breath, (2) extended abdomen, (3) the ability for the breath to leak either out of your pores or into the central energy-channel and (4) the ability for the breath to be shot out of the top of the head through the central energy-channel once it has been held for a very long time.
? Vase-breathing is a very advanced and potentially dangerous practice. Your Guru will normally teach it to you ooly after you have completed the extraordinary preli- minaries of 100,000 prostrations and so forth. If you tamper incorrectly with your breathing, you can throw your energy systems into imbalance. causing much nervousness.
frustration of energy and wild thought-pat terns? .
If mental dullness or agitation occur. exert effort in the methods to eliminate them in stages. If you cannot settle your mind on any of these types of objects enumerated, then take any other kind of object for meditation that suits you. Personality types are not all the same. Some people hear the teachings just two or three times and then are able to develop a settling of their mind.
? 56 M-4HJMUDRA
Some are unable to develop this even though they meditate a great deal. But if you nourish it and do not give up out of slothfulness, ft is impossible for you not to develop it. But it is necessary to have an experienced Guru to dispel your problems, induce your success and so forth.
Nourishing (your meditation) in this way, (you pass through) three stages of settling your mind. The first is like a steep mountain waterfall. Your thoughts are coarse and many. On the second, your coarse thoughts set (like the sun). Although
occasionally some thoughts will suddenly occur, you recognise them for what they are and as soon as you do so, they subside by themselves. The steam of your meditation flows on gently and steadily like a mighty river. Finally all your thoughts, both coarse and subtle, set (like the sun) and you settle in equipoise intQ a non-i;onceptual state.
This third stage is also rofemd to as tho river bavina merged into the oc:can or tho child reunitjng with his mother after a long separation. Your tboughtJ arc the river or child and the mind the ocean or mother. AU turbulence and uneasiness have been settled, all murkiness stilled and you are in a perfect, pristine state. A more elaborate de~ription
o f nine stages o f settling the mind is found in tho works o f Asanga and KamalaSila. There the di5eussion it found of the eight composing mental faculties to eliminate the five deterrents to concentration, as well as explanations Qf the four types of attention and six mental powers used to progress through the nine stages. Atthough such an outline can be applied here, this present work docs not include s~h detail.
Because it is possible to have such a settling of the mind into a non-cQnceptual state of bliss and clarity in which your mind js in equipoise, alert,
? MENTAL QUIESCENCE MEDITATION 51
vivid, pristine and pure, you should enhance your enthusiastic perseverance until you attain such a settling. Even after you have reached such a state, you must practise so that its continuity will not be broken. That is the sixth point (for mental quiescence
. meditation).
? Elin1inating Hlentol Tigl1tness and Looseness
If you have not reached this third stage or settling the mind, you must further enhance your enthusiastic perseverance. This you should do- through the three techniques of tightening (your mental grip), relaxing it and meditating while- being turned away (from both these necessities).
For tightening (your mental grip if it is too- loose), you should sit in the essential bodily position, look in the proper way and take control of your cognitions. In other words, tighten . up your meditation with discipline. Do not let your mind wander for even an instant. Be as if walking across a single-planked bridge. Draw your mind. tight and perk it up so that it is vibrant (like a be11) but without thinking, "This is the object I should be meditating on. " Do not let your mind wander for even a moment and make your meditation sessions short and frequent. .
For relaxing (your mental grip if it is too tight), do exercises and then (sit) looking in the proper? way.
I f you are tense, nervous and over-agitated, prostration. and circumambulation of religious sites are recommended. This is a beneficial way to harness and use your excess.
? MENTAL QUIESCENCE MEDITATION 59"
energy. Afterwards when you are physically tired and sit back down in meditatioQ, your mind as well as your body will relax and you will have less mental disturbance.
Do not direct your mind at any object, rather let your mind relax itself and loosen down to its natural? state, uncontrived, unself-conscious, not anxiously caring. Just place it on whatever ? comes up. Let it. becQJUO tranquil and relaxed. It? will reach its own le;v~tin equipoise. Do not try to accomplish a~;Y. *ing or ~xert yourself. Relax like a baby with a full. Jtomach or a pile of straw when the rope- ~ying lt. has been cut. Then fix your mind and have your mindfulness be in the ever-present IDO~ent so that you do not wander at all from this. state.
Except for this, there is nothing to meditate- upon. Just place your mind in its natural state and if your meditation sessions are short, lengthen them slightly. Settle in a resplendent state of mind, and if it dissolves take a rest. But even inbetween meditation sessions, have your mindfulness keep a careful check.
When meditating while turned away (from the necessity either to tighten or relax your mental grip), there will be times when you have no mental wandering and then thoughts will not cpme. But when your mind wanders or many thoughts arise due to some fleeting circumstances, if you try to get rid of them, you will not be able. Just look right at them kindly and think, "Wherever you are going, just go ! "and thus you will intrude (and sever) the train of their going. Then one mor~ will adse, a second will arise-recognise them for what they are. Do not even try to get rid of or abandon
? them, and do not follow them out. DQ not be happy if your mind is settled or unhappy if it is running. Do not worry about your meditation not happening or have expectations and hopes that it will be good. Without any expectations or worrios, have your mind take hold of the thought itself as ita basis (for attention).
You will never bo able to reach a non-oonceptual -state by blocking conceptual thoughts. Tako these very thoughts themselves as your object and focus right on them. Conceptual thoughts dissolve by themselves. When they clear away, a non-conceptual state will dawn. Therefore practise like that. T h a t is the seventh point (for mental quiescence
meditation).
? The AetiUII St? te ol Ment? l Quiescence ? nil tl1e Tl1ree Boons
Next is the way to develop the (actual) state or? mental quiescence and being made to recognise (its nature). According to its definition, mental quiescence is a state in which your mind is quieted of all mental wandering, be it thoughts or grasping. at defining characteristics. It is a placement of the? mind in single-pointed concentration on the non? conceptual nature of things and is free of mentaL
dullness, agitation and foggy? mindedoess. Previously this had been attained with effort, but now it does not rely on any effort. It comes about easily and is blissful, expansively roomy and flexibly fluid. Even when you arise from meditation, your mind does. not alter at all. No matter where it goes, it comes- back and rests in this very state.
Just as a pigeon released from a boat in mid-ocean can? do nothing but return to its ship, your mind. no matter how much activity it has, can only return to its settled state once you have achieved mental quiescence.
When you are walking, sitting, or whatever, your cognitions are at a leisurely pace, your mind is stable, relaxed, at ease, alert, clearly reflecting what- ever appears, not garrishly sparkling, but more toned
? ~2 Mifll. lMUDJLl
down. Because your cognitions are not sticky with respect to their objects, they do not grasp at all their details and thus your mind does not indulge itself in mental wandering.
At all times your mind should be stable like Mount Meru and clear like a mirror able to reflect anything. You should not be excited or inquisitively looking everywhere. I f you focus too minutely on details. your mind will spin and become overwhelmed with thoughts. Be subdued and just let all thoughts and appearances pass through your mind without grasping onto them. If you are walking down a
busy street and even should a dancing girl happen to bo performing on the side of the road, just let her image pass through your awareness without Jetting your attention become glued to her. To be able always to maintain your mental composure is a sign of mental quiescen. ce.
There are three equal boons you receive (in this -state)-bliss, clarity and (bare) non-conceptuality. Depending on which is in a greater proportion, many things can occur such as the boon of heightened vision, the boon o f heightened hearing, e x t r a - sensory perception and even extra-physical powers. There are the ten signs (of single-minded concentra- tion) and so forth. Any of these may happen when your mental quiescence is faultless, and such things will develop on your mind-stream ? like this. These are the foundation that will give rise to all benefits
such as those deriving from penetrative insight.
So at this point, whether you have physical sickness, mental suffering, good or bad dreams, extra-sensory or extra-physical experiences, boons such as bliss, clarity or bare non-conceptuality- no matter what happens, good or bad-do not be attached or compulsively attracted. For sure they have no essence at all, so do not indulge yourself with
? MENTAL QUIESCENCE MEDITATION 63
any thoughts of happiness or depression about them. I f you are obsessed with these boons, they will only serve as a root for sams-ara, making you circle into one of the Three Realms. They cannot liberate you
from cyclic existence. Even non-Buddhists have such accomplishments (as these boons), but they are of
no benefit to them.
Extra-sensory and extra-physical experiec. ces are a side product of single-minded concentration and mental quiescence. Even non-Buddhists attain them through various meditational techniques. In themselves, they are of no consequence unless used as a means for benefiting others.
The boon experiences of bliss, clarity and bare non? conceptuality are the field from which the crop of penetrative insight into their V oidness arises. T o be obsessed with any of them, not realising their Voidness, leads to a rebirth in samsara as a god. Being born as a god in the Desire Realm comes from attachment to the boon of bliss, in the Form
Realm from clarity and in the Formless from compulsive desire for bareness.
In short, if you are obsessed with and attached to whatever experiences and insights you have, you will destroy them. Be detached from them and remain steadily in a non-compulsive state of being unattracted. With enthusiastic perseverance, pull yourself out of restrictive laziness. If you meditate while increasing your tolerance for hardships, you will reap benefits beyond all imagination.
Be like Je-tziin Mi-la r l - p a who meditated in high mountain caves for twelve years eating only nettles. Do not give up if your food runs out or your bed is too hard. Like lifting yourself out of a box, uplift yourself from making excuses for not practising. With perseverance you will reach
. ? Enlightenment.
Therefore you must study about this (with a teacher). As both the Guru and disciple must not make any
? 64 MAHAMUDR. . l
mistakes about the actual boons, comprehension {o( the instructions), meditational insights and the way to develop (mental quiescence}. make sure to recognise
and know them with certainty.
The main thing is not to have any compulsive attraction to sensory objects and to have uncon- trived admiration and loving respect for your Guru. Cultivate an Enlightened Motive of Bodhicitta with. respect to the six types of beings. Have your mind- fulness keep a close check so that you have no- mental wandering. Make short-term plans as if you had no time and execute them straight up and down like bellows. Accomplish what you begin. Do not let yourself come under the sway of polite affecta- tions or the eight worldly feelings.
The root of all attainments is your Guru-devotion and unwavering faith in his instructions. This, combined with. the highest motivation of Bodhicitta, will propel you on to? become a Buddha.
As death can come at any moment, do not make long- term fanciful plans such as . . Next year I shall build a bouse: and then take a wife. Tbia room will be the nursery. l11.
have three children and the furniture will be walnut. . . . . and. so forth. Live in the present moment with the aoal of En- lightenment. Whatever you set out to do, such as a acvcn-day- retreat, carry it through to completion. If you give up in. the middle, this sets up a very self-defeating pattern.
Do not let yourself come under the influence of polite? affectations such as flattering others for favours or trying to- save face. Be like Je-tziin Mi-la ra-pa who had no servants. or masters to worry about. Cast off your bondage to the:
eight worldly feelings of being pleased when receiving gifts, love, attention and so forth, displeased when not, elated. when everything is going well, depressed when it is not,. delighted when hearing pleasant things, annoyed when not,. being happy when praised and upset when abused.
? MENTAL QUIESCENCE MEDITATION 65
All this is very important. If you practise faultlessly like this, you will develop experiences and insight without any effort. Therefore exert yourself to act in this way. That is the eighth point (for mental quiescence meditation).
? Looking A t tire SettletllJiintl
The second main topic is penetrative insight meditation (vipa? yana). You should sit in the essential bodily posture as before. At this point the way of looking is extremely important. Your eyes should not be blinking, wavering to and fro or changing focus, but should be staring intensely with sharp focus
directly ahead (slightly upwards) at the empty space before you.
In mental quiescence your mind bas become like a clear mirror. With penetrative insight you examine the nature or this mirror and the images in it. The way of looking is slightly different for these two. In mental quiescence your eyes should be looking straightforward, relaxed and in focus. For penetrative insight look more intensely and slightly upwards. This uplifts and sharpens the mind. The differ~
ence is like between your arm when it is at ease and when flexed.
Place your mind in a faultlessly settled state of equipoise in which it is natural, at its own level, uncontrived, unself-conscious, not anxiously caring and then make it slightly more intense so that it is clear and vivid, and have your mindfulness keep an ever-present check so that you have no mental wandering.
? 70 MAHAMUDRA
Now look scrupulously at the nature of your mind when it is in fun, perfect mental quiescence. By nature does it have a colour, a form, a shape 1 Does it have an arising, a ceasing, an enduring, or not ? Is it outside, inside, or where is it settled ? Aside from this settled state, is there another consciou'! - ness separate from it 1 Is it nothing whatsoever, a blank emptiness that cannot be identified (as this or that) ? Or, in this settled state, is there conscious- ness which although it cannot be identified (as this or that) is still a vividness, a pristine purity, a resplendence but which just cannot be put into words (like a mute person's tasting of sugar) ? The nature of this settled mind, is it a total blackness, or is it a clear, vivid brightness 'l
All the crucial (attainments) are in terms of what it means by the true abiding nature of the reality of this (mind).
If you realise the true nature of your mind, your Buddha- nature, you have Enlightenment. If confused about it and shrouded in the darkness of ignorant:e, you have sams~a and bring yourself suffering.
Therefore (when your Guru questions you about your meditation) if you spout forth intellectual ideas about it, or parrot descriptions you have heard, or use high-falutin Dharma jargon (you do not under- stand), or, because your mind is gripped by the eight worldly feelings (and you want to impress him), you say you have had fantastic flashes and insights when you have not-if you respond like this, it is like pulling the wool over your own eyes. Y ou are only deceiving yourself. And if you are ordained, then you have broken your vow not to
? PENETRATIYE INSIGHT MEDIT. 4TION 7 [
lie to your Guru with polite affectations. Therefore practise conscientiously. Do not patch up (some experience) out of your imagination, but be com- pletely honest and (speak from) the experiences and insights that develop within yourself from the force of your own meditation.
Do not worry if what you experience sounds a bit silly. Ifafter looking you find that your mind is white, report this to your Guru. He will say, for instance, to check if it is ever yellow. If you come back and say, "It is yellow," he will then say, ? ? No, actually it is neither. " Through such honest exchange and interplay, your Guru will be able to lead you to recognise the nature of your mind. When you look at or examine your mind with incessant questions as above, you may not recognise its nature even if you sec it. Therefore you must rely on your Guru and be totally honest with him, otherwise be oannot help you. What is at stake is your liberation from suffering, Enlightenment and ability to help others.
As this is imperative, tighten your awareness and look (at your mind). Then take a rest and after- wards have another look. As it is necessary to look at the nature of the mind when it is settled, the way you should set it throughout all of this is to place it in a clear, lucid, shining state like the sun free of all clouds.
Tightening your awareness at this point and making an effort to look at its nature is the first way for you to be made to recognise (the nature of your mind). As this is so, the Guru must question and train his disciples in accordance with their mental temperaments and capacities. In order to tame some, it may be necessary to push and question them repeatedly in order to see if they have an intellectual understanding, a flash experience,
? 72 M,. H. lMUDRA
an insight or a solid experience, and to make them recognise these without mixing in affected Dharma jargon. The disciple likewise must exert himself in this. That is the first point (for penetra- tive insight meditation) : looking at the nature of the
(settled) mind.
? Looking 11t tlte Hloving or Thinking 1Jii1ttl
Next, to cut from its root the foundation (of ignorance) you must examine thoroughly the moving mind or train of thought, and be made to
? recognise it for what it is. Adopt the bodily posture, way of looking and acting as before. Place yourself in a state in which you have bliss, clarity and bare non-conceptuality-aJI three, and then relax in this
pristine purity and let a fleeting thought arise all of a sudden from this (state), or purposely emanate a thought of whatever seems suitable.
Look at the nature of the cognition that has been emanated. Look at it at the time it is -emanated. Having looked at the enduring of what bas been emanated, does it have a colour, or a shape? Is there a place it arose from, a place it endured in, a place it ceased into ? What about it ? Is (this thought) located outside, or inside the body ? If it
is inside, i? it in the centre cf the heart, for instance, (in the brain} and so forth '1 Inside, outside, wher- -ever it is, just how does it endure and how is it ~manated ? Investigate this.
This mind, is (its nature) a conditioned pheno- menon (arising from causes}, or is it unconditioned?
? 74 MAHAMUDitA
Does it have an arisal. a cessation, a colour, or a shape 1 If it does, then what kind does it have~ or is it the case that you think it does not (have any arisal and so forth) 1 If you say that it cannot be thought of as being like this, well then, is there still some conscious aspect of it which nevertheless ha~ no arisal or cessation and so forth 1 When you look at a thought, is it that all thoughts arc a voidness,: free from all mental fabrications (of extreme modes. of existence), with no arisal or cessation 1 After you have looked at a thought, is it that it disappears completely, leaving no trace 1 All thoughts that occur, is it that they pop up but cannot be identified (as being like this or like that) 1 Take a look. Ir you say that they pop up but cannot be identified (as being like this or like that), then at that very moment (when a thought pops up). is there or is there not (another) thought to the effect that there is no- identifiable component here 1
There is no end to the amount of questions to which you can subject a thought such as "I saw my friend yester- day. " Where is this thought ? Where did it come from ? ? What is it made of? 1s this thought the same shape as. your friend and is the image of your friend the same as your friend himself? When this thought passes, docs it leave? no trace like a cloud disappearing from the sky, or does it leave a footprint like a child walking on the beach 'l I f you: say this thought has no qualities and cannot be found, then what about the thought that thinks that ? Ifa mute person cannot put his thoughts into words, does this <mean he has no thoughts ? ?
By interrogating thought like this you can ? ? question it to death". If you are plagued by thieves and you catch one and publicly flog him, and then do the same for several' more, the thieves will get the idea not to come any more? and you will be free of them. The same thing will happen?
? PENETRATIJIE INSIGHT MEDITATION 1S;
with your thoughts. Persistent questioning takes the life- out of them and they will not bother to come so often? . And when they do, they will be weaker in force and not so bold. In this way you will come to see the nature of your mind and thoughts.
After a thought has arisen or you have made one come, take a look at it without blocking or grasping on to it. Whether it has a happy (feeling)
to it or an unhappy one, look at the individual natures of happy and unhappy (feeling tones). No matter how many thoughts you have, look at them. When a delusion has arisen strongly, such as one or the five poisons (of desire, anger, closed-mindedness, pride or jealousy), or you make one arise, take a look at it too. Making sure to cut out any exaggerated ideas_you might superimpose from within, look at the (deluded) thought itself (such as anger), the object
of that thought (an image of an enemy) and the . immediately preceding thought and check to see, for instance, if there is any difference as far as the mind
(or consciousness aspect of them) is concerned. When you see that the nature of thought is a bright, clear awareness, then look to see whether there is any difference between the bright, cJear awareness you saw previously with respect to the settled mind and the bright, clear awareness you see now with respect to a thought. If you cannot decide, then draw the thought back and place
yourself into a state of clear awareness.
This is a figure of speech. Thoughts are not like a jack- in-the-box which you can stuff back into your mind. What is meant is to cease interrogating the thought and let it dissolve.
When (another) thought all of a sudden comes up when you are not looking, then look at its very'
? 76 MAH. . llt/UDR. . l
nature to see how it in no way adulterates that of . your original, normal consciousness.
When a wave rises and falls, has the ocean basicaUy changed? Does a cloud affect the sky ?
As this is what you must see, look very well.
In short, when the Guru and disciple working together have reached this conclusion based on how thoughts arise (in the disciple) and how he under- stands them, then the root has been cut ofthe foundation (of his ignorance) and the true meaning has been reached. That is the second point (for penetrative insight meditation) : making an effort in the methods to look at (the nature of the moving mind) so as to see and be made to recognise it for
-what it is.
? Looking at tl1e Alind BeReeting Appearances and at tl1e Alind
in Belatio11 to tl1e Body
Next, in order to be made to recognise the- inseparability of the mind and appearances, you should look (at the mind) when it is reflecting an appearance (in a moment of bare perception). With. your way of looking and bodily posture as before, focus your eyes and attention single-pointedly on a
specific object, such as a vase, your image in a mirror, Mount Meru or any suitable visual form in the space (before you). Look at it scrupulously. Relax your awareness of it slightly, and then look at it again.
Likewise, look at the nature of a sound that is the object of your ears' (consciousness) and see if there is any difference (in nature) between a pleasant and an unpleasant, or a loud and a soft one. Look at the sound of your own voice and that of someone else, and so forth. Likewise look at a fragrant smell that appears as an object to your nose's (consciousness) and at a foul one, at both a delicious and an unpalatable taste on your tongue,. .
? ? 18 MAH. . lMUDRA
at both a pleasant and an unpleasant, a hot and a -cold and at an intensely painful physical sensation on your body-look at whatever comes up. At such a time, is the appearance something that passes away by ceasing to exist ? When reflecting an appearance, ar~ the mind and the appearance two separate things ? Does the appearance come into the mind
-(from outside) or is it that when the mind reflects ? something it goes out and catches hold of an . appearance thinking "I am going to reflect it" ? Actually, the mind and appearances (on it) are
inseparable (like a "magic mirror'' and the images on
it). There is just the resplendence of an appearance . and Voidness, with no (truly existent) object.
Take a look at the consciousness that is doing the looking and at its five types of sense objects, -each in turn (first sights, then sounds, smells, tastes and tactile sensations). Look to s. ee if there is any -difference between these two (namely, consciousness
and the appearance of its sense objects), and then look for what is the difference between an appearance that is the object (of a consciousness) and the consciousness that has it as its object. When you have looked at an object, is it the case that the
-object is something out there, solid and real ?
When you close your eyes, does it disappear? When you put your hand in front of your eyes, where is the clarity of the appearance ?
If you say it is not, then it seems as though there is no difference at all &tween an object (on the one side) and the mind (on the other) that can look starkly at (this object) without any obstruction but
which (on its own part) is at ease: does not hold
? PENETRATIVE INSIGHT MEDITATION 79
(anything as its object) and in which nothing (appears) clearly. If you say it is impossible to think that there is no difference between these (two), but rather it is the case that the object is something . out there, solid and real, then what about the very thought that thinks that ? (Is its object something . out there? ) Take a look at this:
Likewise, look to see whether the body and the mind are the same or different. If they are the same (or one thing), then the body which is something that arises and ceases and the mind which is something permanent (by nature) with no arisal or cessation would have to be the same.
Although your cognitions, like your body, change from moment to moment and are thus impermanent, the nature of the mind as a clear, void, blissful awareness is something that does not change and is permanent in the sense that it does not depend on causes or circumstances. The nature of your mind does not arise out of nothing when you are born or wake up, nor does it cease when you die or fall asleep. The awareness is by nature the same regardless of what it is aware of.
And if they are different, then you should be able to identify two separate things, the body and the mind (totally apart from each other}. But the mind is not something that you can pinpoint here (or there). It is not (only) at the top of your body or at the bottom, it completely pervades it. The fact that you can expr. rience feelings (all over), what is that due to?
The body and mind are like something that supports and the thing that is supported (like a cup and the tea in it). But, if you say that the body is outside and the mind inside, (as two separate things)
? 80 MAHAMUDRA
like a man and his clothing, then when it comes t<> experiencing feeling, if you think that it is the body alone that has feelings, then a corpse would also have to have feelings. If you say that the mind (alone) has the feelings, then the two (body and mind) would have to be dilferent (and unrelated).
Now the mind is something that cannot be killed or in any way affected. If when your body is pricked by a thorn your mind feels it, then how
is this different from the example when you burn the clothes worn by someone you burn the person who is wearing them too?
When you prick the body, do you prick the mind also? After looking at this thoroughly, you
must reach a firm decision.
Namely, you must decide that the body and mind are neither the same, nor different. Conventionally they art like something that supports and the thing supported, but ultimately they are not two inherently existing objects. sharing such a relation.
In connection with this you must also realise that whatever feelings arise are like waves and (your mind is like) water. Because when you place your mind on this realisation you cut through from this state to the true meaning of the actual nature of
reality, you must look (at your mind) like this. That is the third point (for penetrative insight meditation).
As a method to hold the mind, you can direct it on the breath as its basis or object. Hold your breath with vase-breathing practice and fix your mind single-pointedly on it without any mental wandering. I f you cannot hold your breath in the vase-breath manner, you should take as your object such things as the counting of your breath. Count your inhaling, exlialing and holding of your breath. Count at first up to twenty-one rounds and then gradually extend it to a hundred. Direct your mind
to your nostrils and hold your attention on count- ingyourbreathswithoutlettingyour mind wander elsewhere.
But if you can hold your breath while (your body is) filled (with air) and then release it (with the vase-breathing technique), you should first expel all the air (from your lungs) three times and then breath in as much air as you can. Force it down beneath the navel and when you can no longer hold it, release it and exhale. Do this again and
again ar. d do not let your mind wander to anything other than this.
? MENTAL QUIESCENCEMEDITATION SS
Focusing on the breath is another effective way to aettle the mind. As mentioned above. the mind rides on the energy-winds or breath. Therefore if there is much turbulent breathing, there are many disturbing thoughts. If your breathing is relaxed, quiet or held, so will be your mind.
There are several types of breathing. Even or normal breathing is the type you have when neither sick n o r excited. Intermediate is when you inhale and slightly hold your breath. Vase-like breathing is when you inhale. contract your sphincters and hold your upper and lower breatha brought together.
This last type has several divisions depending on where the breaths are held. The large vase-breath is held betweea the throat and navel centres, the intermediate between the heart and navel, and the small at the navel. Internal vase- breathing is held inside. while external on the exhale. In general, vase-like breathing has four defining characteristics : (1) held breath, (2) extended abdomen, (3) the ability for the breath to leak either out of your pores or into the central energy-channel and (4) the ability for the breath to be shot out of the top of the head through the central energy-channel once it has been held for a very long time.
? Vase-breathing is a very advanced and potentially dangerous practice. Your Guru will normally teach it to you ooly after you have completed the extraordinary preli- minaries of 100,000 prostrations and so forth. If you tamper incorrectly with your breathing, you can throw your energy systems into imbalance. causing much nervousness.
frustration of energy and wild thought-pat terns? .
If mental dullness or agitation occur. exert effort in the methods to eliminate them in stages. If you cannot settle your mind on any of these types of objects enumerated, then take any other kind of object for meditation that suits you. Personality types are not all the same. Some people hear the teachings just two or three times and then are able to develop a settling of their mind.
? 56 M-4HJMUDRA
Some are unable to develop this even though they meditate a great deal. But if you nourish it and do not give up out of slothfulness, ft is impossible for you not to develop it. But it is necessary to have an experienced Guru to dispel your problems, induce your success and so forth.
Nourishing (your meditation) in this way, (you pass through) three stages of settling your mind. The first is like a steep mountain waterfall. Your thoughts are coarse and many. On the second, your coarse thoughts set (like the sun). Although
occasionally some thoughts will suddenly occur, you recognise them for what they are and as soon as you do so, they subside by themselves. The steam of your meditation flows on gently and steadily like a mighty river. Finally all your thoughts, both coarse and subtle, set (like the sun) and you settle in equipoise intQ a non-i;onceptual state.
This third stage is also rofemd to as tho river bavina merged into the oc:can or tho child reunitjng with his mother after a long separation. Your tboughtJ arc the river or child and the mind the ocean or mother. AU turbulence and uneasiness have been settled, all murkiness stilled and you are in a perfect, pristine state. A more elaborate de~ription
o f nine stages o f settling the mind is found in tho works o f Asanga and KamalaSila. There the di5eussion it found of the eight composing mental faculties to eliminate the five deterrents to concentration, as well as explanations Qf the four types of attention and six mental powers used to progress through the nine stages. Atthough such an outline can be applied here, this present work docs not include s~h detail.
Because it is possible to have such a settling of the mind into a non-cQnceptual state of bliss and clarity in which your mind js in equipoise, alert,
? MENTAL QUIESCENCE MEDITATION 51
vivid, pristine and pure, you should enhance your enthusiastic perseverance until you attain such a settling. Even after you have reached such a state, you must practise so that its continuity will not be broken. That is the sixth point (for mental quiescence
. meditation).
? Elin1inating Hlentol Tigl1tness and Looseness
If you have not reached this third stage or settling the mind, you must further enhance your enthusiastic perseverance. This you should do- through the three techniques of tightening (your mental grip), relaxing it and meditating while- being turned away (from both these necessities).
For tightening (your mental grip if it is too- loose), you should sit in the essential bodily position, look in the proper way and take control of your cognitions. In other words, tighten . up your meditation with discipline. Do not let your mind wander for even an instant. Be as if walking across a single-planked bridge. Draw your mind. tight and perk it up so that it is vibrant (like a be11) but without thinking, "This is the object I should be meditating on. " Do not let your mind wander for even a moment and make your meditation sessions short and frequent. .
For relaxing (your mental grip if it is too tight), do exercises and then (sit) looking in the proper? way.
I f you are tense, nervous and over-agitated, prostration. and circumambulation of religious sites are recommended. This is a beneficial way to harness and use your excess.
? MENTAL QUIESCENCE MEDITATION 59"
energy. Afterwards when you are physically tired and sit back down in meditatioQ, your mind as well as your body will relax and you will have less mental disturbance.
Do not direct your mind at any object, rather let your mind relax itself and loosen down to its natural? state, uncontrived, unself-conscious, not anxiously caring. Just place it on whatever ? comes up. Let it. becQJUO tranquil and relaxed. It? will reach its own le;v~tin equipoise. Do not try to accomplish a~;Y. *ing or ~xert yourself. Relax like a baby with a full. Jtomach or a pile of straw when the rope- ~ying lt. has been cut. Then fix your mind and have your mindfulness be in the ever-present IDO~ent so that you do not wander at all from this. state.
Except for this, there is nothing to meditate- upon. Just place your mind in its natural state and if your meditation sessions are short, lengthen them slightly. Settle in a resplendent state of mind, and if it dissolves take a rest. But even inbetween meditation sessions, have your mindfulness keep a careful check.
When meditating while turned away (from the necessity either to tighten or relax your mental grip), there will be times when you have no mental wandering and then thoughts will not cpme. But when your mind wanders or many thoughts arise due to some fleeting circumstances, if you try to get rid of them, you will not be able. Just look right at them kindly and think, "Wherever you are going, just go ! "and thus you will intrude (and sever) the train of their going. Then one mor~ will adse, a second will arise-recognise them for what they are. Do not even try to get rid of or abandon
? them, and do not follow them out. DQ not be happy if your mind is settled or unhappy if it is running. Do not worry about your meditation not happening or have expectations and hopes that it will be good. Without any expectations or worrios, have your mind take hold of the thought itself as ita basis (for attention).
You will never bo able to reach a non-oonceptual -state by blocking conceptual thoughts. Tako these very thoughts themselves as your object and focus right on them. Conceptual thoughts dissolve by themselves. When they clear away, a non-conceptual state will dawn. Therefore practise like that. T h a t is the seventh point (for mental quiescence
meditation).
? The AetiUII St? te ol Ment? l Quiescence ? nil tl1e Tl1ree Boons
Next is the way to develop the (actual) state or? mental quiescence and being made to recognise (its nature). According to its definition, mental quiescence is a state in which your mind is quieted of all mental wandering, be it thoughts or grasping. at defining characteristics. It is a placement of the? mind in single-pointed concentration on the non? conceptual nature of things and is free of mentaL
dullness, agitation and foggy? mindedoess. Previously this had been attained with effort, but now it does not rely on any effort. It comes about easily and is blissful, expansively roomy and flexibly fluid. Even when you arise from meditation, your mind does. not alter at all. No matter where it goes, it comes- back and rests in this very state.
Just as a pigeon released from a boat in mid-ocean can? do nothing but return to its ship, your mind. no matter how much activity it has, can only return to its settled state once you have achieved mental quiescence.
When you are walking, sitting, or whatever, your cognitions are at a leisurely pace, your mind is stable, relaxed, at ease, alert, clearly reflecting what- ever appears, not garrishly sparkling, but more toned
? ~2 Mifll. lMUDJLl
down. Because your cognitions are not sticky with respect to their objects, they do not grasp at all their details and thus your mind does not indulge itself in mental wandering.
At all times your mind should be stable like Mount Meru and clear like a mirror able to reflect anything. You should not be excited or inquisitively looking everywhere. I f you focus too minutely on details. your mind will spin and become overwhelmed with thoughts. Be subdued and just let all thoughts and appearances pass through your mind without grasping onto them. If you are walking down a
busy street and even should a dancing girl happen to bo performing on the side of the road, just let her image pass through your awareness without Jetting your attention become glued to her. To be able always to maintain your mental composure is a sign of mental quiescen. ce.
There are three equal boons you receive (in this -state)-bliss, clarity and (bare) non-conceptuality. Depending on which is in a greater proportion, many things can occur such as the boon of heightened vision, the boon o f heightened hearing, e x t r a - sensory perception and even extra-physical powers. There are the ten signs (of single-minded concentra- tion) and so forth. Any of these may happen when your mental quiescence is faultless, and such things will develop on your mind-stream ? like this. These are the foundation that will give rise to all benefits
such as those deriving from penetrative insight.
So at this point, whether you have physical sickness, mental suffering, good or bad dreams, extra-sensory or extra-physical experiences, boons such as bliss, clarity or bare non-conceptuality- no matter what happens, good or bad-do not be attached or compulsively attracted. For sure they have no essence at all, so do not indulge yourself with
? MENTAL QUIESCENCE MEDITATION 63
any thoughts of happiness or depression about them. I f you are obsessed with these boons, they will only serve as a root for sams-ara, making you circle into one of the Three Realms. They cannot liberate you
from cyclic existence. Even non-Buddhists have such accomplishments (as these boons), but they are of
no benefit to them.
Extra-sensory and extra-physical experiec. ces are a side product of single-minded concentration and mental quiescence. Even non-Buddhists attain them through various meditational techniques. In themselves, they are of no consequence unless used as a means for benefiting others.
The boon experiences of bliss, clarity and bare non? conceptuality are the field from which the crop of penetrative insight into their V oidness arises. T o be obsessed with any of them, not realising their Voidness, leads to a rebirth in samsara as a god. Being born as a god in the Desire Realm comes from attachment to the boon of bliss, in the Form
Realm from clarity and in the Formless from compulsive desire for bareness.
In short, if you are obsessed with and attached to whatever experiences and insights you have, you will destroy them. Be detached from them and remain steadily in a non-compulsive state of being unattracted. With enthusiastic perseverance, pull yourself out of restrictive laziness. If you meditate while increasing your tolerance for hardships, you will reap benefits beyond all imagination.
Be like Je-tziin Mi-la r l - p a who meditated in high mountain caves for twelve years eating only nettles. Do not give up if your food runs out or your bed is too hard. Like lifting yourself out of a box, uplift yourself from making excuses for not practising. With perseverance you will reach
. ? Enlightenment.
Therefore you must study about this (with a teacher). As both the Guru and disciple must not make any
? 64 MAHAMUDR. . l
mistakes about the actual boons, comprehension {o( the instructions), meditational insights and the way to develop (mental quiescence}. make sure to recognise
and know them with certainty.
The main thing is not to have any compulsive attraction to sensory objects and to have uncon- trived admiration and loving respect for your Guru. Cultivate an Enlightened Motive of Bodhicitta with. respect to the six types of beings. Have your mind- fulness keep a close check so that you have no- mental wandering. Make short-term plans as if you had no time and execute them straight up and down like bellows. Accomplish what you begin. Do not let yourself come under the sway of polite affecta- tions or the eight worldly feelings.
The root of all attainments is your Guru-devotion and unwavering faith in his instructions. This, combined with. the highest motivation of Bodhicitta, will propel you on to? become a Buddha.
As death can come at any moment, do not make long- term fanciful plans such as . . Next year I shall build a bouse: and then take a wife. Tbia room will be the nursery. l11.
have three children and the furniture will be walnut. . . . . and. so forth. Live in the present moment with the aoal of En- lightenment. Whatever you set out to do, such as a acvcn-day- retreat, carry it through to completion. If you give up in. the middle, this sets up a very self-defeating pattern.
Do not let yourself come under the influence of polite? affectations such as flattering others for favours or trying to- save face. Be like Je-tziin Mi-la ra-pa who had no servants. or masters to worry about. Cast off your bondage to the:
eight worldly feelings of being pleased when receiving gifts, love, attention and so forth, displeased when not, elated. when everything is going well, depressed when it is not,. delighted when hearing pleasant things, annoyed when not,. being happy when praised and upset when abused.
? MENTAL QUIESCENCE MEDITATION 65
All this is very important. If you practise faultlessly like this, you will develop experiences and insight without any effort. Therefore exert yourself to act in this way. That is the eighth point (for mental quiescence meditation).
? Looking A t tire SettletllJiintl
The second main topic is penetrative insight meditation (vipa? yana). You should sit in the essential bodily posture as before. At this point the way of looking is extremely important. Your eyes should not be blinking, wavering to and fro or changing focus, but should be staring intensely with sharp focus
directly ahead (slightly upwards) at the empty space before you.
In mental quiescence your mind bas become like a clear mirror. With penetrative insight you examine the nature or this mirror and the images in it. The way of looking is slightly different for these two. In mental quiescence your eyes should be looking straightforward, relaxed and in focus. For penetrative insight look more intensely and slightly upwards. This uplifts and sharpens the mind. The differ~
ence is like between your arm when it is at ease and when flexed.
Place your mind in a faultlessly settled state of equipoise in which it is natural, at its own level, uncontrived, unself-conscious, not anxiously caring and then make it slightly more intense so that it is clear and vivid, and have your mindfulness keep an ever-present check so that you have no mental wandering.
? 70 MAHAMUDRA
Now look scrupulously at the nature of your mind when it is in fun, perfect mental quiescence. By nature does it have a colour, a form, a shape 1 Does it have an arising, a ceasing, an enduring, or not ? Is it outside, inside, or where is it settled ? Aside from this settled state, is there another consciou'! - ness separate from it 1 Is it nothing whatsoever, a blank emptiness that cannot be identified (as this or that) ? Or, in this settled state, is there conscious- ness which although it cannot be identified (as this or that) is still a vividness, a pristine purity, a resplendence but which just cannot be put into words (like a mute person's tasting of sugar) ? The nature of this settled mind, is it a total blackness, or is it a clear, vivid brightness 'l
All the crucial (attainments) are in terms of what it means by the true abiding nature of the reality of this (mind).
If you realise the true nature of your mind, your Buddha- nature, you have Enlightenment. If confused about it and shrouded in the darkness of ignorant:e, you have sams~a and bring yourself suffering.
Therefore (when your Guru questions you about your meditation) if you spout forth intellectual ideas about it, or parrot descriptions you have heard, or use high-falutin Dharma jargon (you do not under- stand), or, because your mind is gripped by the eight worldly feelings (and you want to impress him), you say you have had fantastic flashes and insights when you have not-if you respond like this, it is like pulling the wool over your own eyes. Y ou are only deceiving yourself. And if you are ordained, then you have broken your vow not to
? PENETRATIYE INSIGHT MEDIT. 4TION 7 [
lie to your Guru with polite affectations. Therefore practise conscientiously. Do not patch up (some experience) out of your imagination, but be com- pletely honest and (speak from) the experiences and insights that develop within yourself from the force of your own meditation.
Do not worry if what you experience sounds a bit silly. Ifafter looking you find that your mind is white, report this to your Guru. He will say, for instance, to check if it is ever yellow. If you come back and say, "It is yellow," he will then say, ? ? No, actually it is neither. " Through such honest exchange and interplay, your Guru will be able to lead you to recognise the nature of your mind. When you look at or examine your mind with incessant questions as above, you may not recognise its nature even if you sec it. Therefore you must rely on your Guru and be totally honest with him, otherwise be oannot help you. What is at stake is your liberation from suffering, Enlightenment and ability to help others.
As this is imperative, tighten your awareness and look (at your mind). Then take a rest and after- wards have another look. As it is necessary to look at the nature of the mind when it is settled, the way you should set it throughout all of this is to place it in a clear, lucid, shining state like the sun free of all clouds.
Tightening your awareness at this point and making an effort to look at its nature is the first way for you to be made to recognise (the nature of your mind). As this is so, the Guru must question and train his disciples in accordance with their mental temperaments and capacities. In order to tame some, it may be necessary to push and question them repeatedly in order to see if they have an intellectual understanding, a flash experience,
? 72 M,. H. lMUDRA
an insight or a solid experience, and to make them recognise these without mixing in affected Dharma jargon. The disciple likewise must exert himself in this. That is the first point (for penetra- tive insight meditation) : looking at the nature of the
(settled) mind.
? Looking 11t tlte Hloving or Thinking 1Jii1ttl
Next, to cut from its root the foundation (of ignorance) you must examine thoroughly the moving mind or train of thought, and be made to
? recognise it for what it is. Adopt the bodily posture, way of looking and acting as before. Place yourself in a state in which you have bliss, clarity and bare non-conceptuality-aJI three, and then relax in this
pristine purity and let a fleeting thought arise all of a sudden from this (state), or purposely emanate a thought of whatever seems suitable.
Look at the nature of the cognition that has been emanated. Look at it at the time it is -emanated. Having looked at the enduring of what bas been emanated, does it have a colour, or a shape? Is there a place it arose from, a place it endured in, a place it ceased into ? What about it ? Is (this thought) located outside, or inside the body ? If it
is inside, i? it in the centre cf the heart, for instance, (in the brain} and so forth '1 Inside, outside, wher- -ever it is, just how does it endure and how is it ~manated ? Investigate this.
This mind, is (its nature) a conditioned pheno- menon (arising from causes}, or is it unconditioned?
? 74 MAHAMUDitA
Does it have an arisal. a cessation, a colour, or a shape 1 If it does, then what kind does it have~ or is it the case that you think it does not (have any arisal and so forth) 1 If you say that it cannot be thought of as being like this, well then, is there still some conscious aspect of it which nevertheless ha~ no arisal or cessation and so forth 1 When you look at a thought, is it that all thoughts arc a voidness,: free from all mental fabrications (of extreme modes. of existence), with no arisal or cessation 1 After you have looked at a thought, is it that it disappears completely, leaving no trace 1 All thoughts that occur, is it that they pop up but cannot be identified (as being like this or like that) 1 Take a look. Ir you say that they pop up but cannot be identified (as being like this or like that), then at that very moment (when a thought pops up). is there or is there not (another) thought to the effect that there is no- identifiable component here 1
There is no end to the amount of questions to which you can subject a thought such as "I saw my friend yester- day. " Where is this thought ? Where did it come from ? ? What is it made of? 1s this thought the same shape as. your friend and is the image of your friend the same as your friend himself? When this thought passes, docs it leave? no trace like a cloud disappearing from the sky, or does it leave a footprint like a child walking on the beach 'l I f you: say this thought has no qualities and cannot be found, then what about the thought that thinks that ? Ifa mute person cannot put his thoughts into words, does this <mean he has no thoughts ? ?
By interrogating thought like this you can ? ? question it to death". If you are plagued by thieves and you catch one and publicly flog him, and then do the same for several' more, the thieves will get the idea not to come any more? and you will be free of them. The same thing will happen?
? PENETRATIJIE INSIGHT MEDITATION 1S;
with your thoughts. Persistent questioning takes the life- out of them and they will not bother to come so often? . And when they do, they will be weaker in force and not so bold. In this way you will come to see the nature of your mind and thoughts.
After a thought has arisen or you have made one come, take a look at it without blocking or grasping on to it. Whether it has a happy (feeling)
to it or an unhappy one, look at the individual natures of happy and unhappy (feeling tones). No matter how many thoughts you have, look at them. When a delusion has arisen strongly, such as one or the five poisons (of desire, anger, closed-mindedness, pride or jealousy), or you make one arise, take a look at it too. Making sure to cut out any exaggerated ideas_you might superimpose from within, look at the (deluded) thought itself (such as anger), the object
of that thought (an image of an enemy) and the . immediately preceding thought and check to see, for instance, if there is any difference as far as the mind
(or consciousness aspect of them) is concerned. When you see that the nature of thought is a bright, clear awareness, then look to see whether there is any difference between the bright, cJear awareness you saw previously with respect to the settled mind and the bright, clear awareness you see now with respect to a thought. If you cannot decide, then draw the thought back and place
yourself into a state of clear awareness.
This is a figure of speech. Thoughts are not like a jack- in-the-box which you can stuff back into your mind. What is meant is to cease interrogating the thought and let it dissolve.
When (another) thought all of a sudden comes up when you are not looking, then look at its very'
? 76 MAH. . llt/UDR. . l
nature to see how it in no way adulterates that of . your original, normal consciousness.
When a wave rises and falls, has the ocean basicaUy changed? Does a cloud affect the sky ?
As this is what you must see, look very well.
In short, when the Guru and disciple working together have reached this conclusion based on how thoughts arise (in the disciple) and how he under- stands them, then the root has been cut ofthe foundation (of his ignorance) and the true meaning has been reached. That is the second point (for penetrative insight meditation) : making an effort in the methods to look at (the nature of the moving mind) so as to see and be made to recognise it for
-what it is.
? Looking at tl1e Alind BeReeting Appearances and at tl1e Alind
in Belatio11 to tl1e Body
Next, in order to be made to recognise the- inseparability of the mind and appearances, you should look (at the mind) when it is reflecting an appearance (in a moment of bare perception). With. your way of looking and bodily posture as before, focus your eyes and attention single-pointedly on a
specific object, such as a vase, your image in a mirror, Mount Meru or any suitable visual form in the space (before you). Look at it scrupulously. Relax your awareness of it slightly, and then look at it again.
Likewise, look at the nature of a sound that is the object of your ears' (consciousness) and see if there is any difference (in nature) between a pleasant and an unpleasant, or a loud and a soft one. Look at the sound of your own voice and that of someone else, and so forth. Likewise look at a fragrant smell that appears as an object to your nose's (consciousness) and at a foul one, at both a delicious and an unpalatable taste on your tongue,. .
? ? 18 MAH. . lMUDRA
at both a pleasant and an unpleasant, a hot and a -cold and at an intensely painful physical sensation on your body-look at whatever comes up. At such a time, is the appearance something that passes away by ceasing to exist ? When reflecting an appearance, ar~ the mind and the appearance two separate things ? Does the appearance come into the mind
-(from outside) or is it that when the mind reflects ? something it goes out and catches hold of an . appearance thinking "I am going to reflect it" ? Actually, the mind and appearances (on it) are
inseparable (like a "magic mirror'' and the images on
it). There is just the resplendence of an appearance . and Voidness, with no (truly existent) object.
Take a look at the consciousness that is doing the looking and at its five types of sense objects, -each in turn (first sights, then sounds, smells, tastes and tactile sensations). Look to s. ee if there is any -difference between these two (namely, consciousness
and the appearance of its sense objects), and then look for what is the difference between an appearance that is the object (of a consciousness) and the consciousness that has it as its object. When you have looked at an object, is it the case that the
-object is something out there, solid and real ?
When you close your eyes, does it disappear? When you put your hand in front of your eyes, where is the clarity of the appearance ?
If you say it is not, then it seems as though there is no difference at all &tween an object (on the one side) and the mind (on the other) that can look starkly at (this object) without any obstruction but
which (on its own part) is at ease: does not hold
? PENETRATIVE INSIGHT MEDITATION 79
(anything as its object) and in which nothing (appears) clearly. If you say it is impossible to think that there is no difference between these (two), but rather it is the case that the object is something . out there, solid and real, then what about the very thought that thinks that ? (Is its object something . out there? ) Take a look at this:
Likewise, look to see whether the body and the mind are the same or different. If they are the same (or one thing), then the body which is something that arises and ceases and the mind which is something permanent (by nature) with no arisal or cessation would have to be the same.
Although your cognitions, like your body, change from moment to moment and are thus impermanent, the nature of the mind as a clear, void, blissful awareness is something that does not change and is permanent in the sense that it does not depend on causes or circumstances. The nature of your mind does not arise out of nothing when you are born or wake up, nor does it cease when you die or fall asleep. The awareness is by nature the same regardless of what it is aware of.
And if they are different, then you should be able to identify two separate things, the body and the mind (totally apart from each other}. But the mind is not something that you can pinpoint here (or there). It is not (only) at the top of your body or at the bottom, it completely pervades it. The fact that you can expr. rience feelings (all over), what is that due to?
The body and mind are like something that supports and the thing that is supported (like a cup and the tea in it). But, if you say that the body is outside and the mind inside, (as two separate things)
? 80 MAHAMUDRA
like a man and his clothing, then when it comes t<> experiencing feeling, if you think that it is the body alone that has feelings, then a corpse would also have to have feelings. If you say that the mind (alone) has the feelings, then the two (body and mind) would have to be dilferent (and unrelated).
Now the mind is something that cannot be killed or in any way affected. If when your body is pricked by a thorn your mind feels it, then how
is this different from the example when you burn the clothes worn by someone you burn the person who is wearing them too?
When you prick the body, do you prick the mind also? After looking at this thoroughly, you
must reach a firm decision.
Namely, you must decide that the body and mind are neither the same, nor different. Conventionally they art like something that supports and the thing supported, but ultimately they are not two inherently existing objects. sharing such a relation.
In connection with this you must also realise that whatever feelings arise are like waves and (your mind is like) water. Because when you place your mind on this realisation you cut through from this state to the true meaning of the actual nature of
reality, you must look (at your mind) like this. That is the third point (for penetrative insight meditation).
