By means ofmeditation,
experiences
come up.
Khenchen-Thrangu-Rinpoche-The-Spiritual-Song-of-Lodro-Thaye
How should we develop devotion and nail it to our heart?
Just as when you nail some object in place so that it becomes very strong and immovable, in the same way, ifwe have intense devotion then our mind becomes extremely
W
a~dthe second ofthe three parts, the various obstacles and errors that can occur in the practice of Mahamudra.
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strong and stable. So, in general, the method for attaining stability is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone in natural awareness. " Only when rock hits bone at exactly the right place will it break. It is an old example for precision. If we have devotion, stability ofmind, and great perseverance, then the blessings of the absolute lineage are transferred. These blessings are as if the realization of the lineage masters, from Vajradhara right down to our own root lama, all that experiential realization that is in the mind streams of all those lamas, is transferred to our own mind stream, and arises in us.
157. Not getting lost in the four types o fdeviations,
To achieve the realization of the absolute lineage we must eliminate the four deviations (Tib. shorba). These deviations all have to do with incorrectly understanding emptiness. The first deviation we must eliminate is getting lost in emptiness as the basis of things. This is thinking that there is really nothing at all-there are no appearances, no emptiness, nothing exists at all. It is when we really don't understand the true nature of emptiness and we cling to the idea of it as nothing at all. This error in understanding is the first deviation.
Second is the deviation ofgetting lost in emptiness as the path. This occurs when we believe that emptiness means that there is no such thing as accumulating merit or accumulating negative karma. Believing this, we don't accumulate positive actions and avoid negative ones. In other words, the deviation is not taking into account karmic cause and effect and this is the second deviation on the path.
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The third deviation is believing that emptiness is the remedy. When we do not believe emptiness is the natural state of both the disturbing emotions and the remedies we make a mistake; we do not understand that what is to be eliminated and its remedy are inseparable in essence. The deviation is that one may think every time a disturbing emotion arises we have to meditate on emptiness using emptiness as a remedy. This is not the correct attitude because this way we do not recognize the essence, we only use a concept of emptiness as a seeming opposite.
The fourth deviation is applying the label or seal of emptiness. This occurs when a thought arises and we think that this or that is emptiness, or we do some work and think "this is emptiness. " First we cling to the idea that external phenomena are real things, then when we learn about emptiness, we begin to think that everything is emptiness. This way of intellectualizing isn't any good either.
158. Not falling into the three errors,
Based on the blessings, one won't stray into these four deviations, and then not fall into the three errors. The four deviations relate to the practice ofVipashyana, and the three errors to Shamatha.
The three errors relate to the three kinds of temporary experiences one can have in Shamatha practice: bliss, clarity, and non-thought. One shouldn't have attachment to these experiences. Ifthe experience ofbliss arises, don't be attached to it. Ifexperiences ofclarity or non-thought arise, it is necessary to be unattached. If, however, one is attached to the experience of bliss, then within the three realms of existence, one will not be able to go beyond the Desire Realm. If there is attachment to the experience of clarity, one will not transcend the Form Realm. And if there is attachment
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to the experience of non-thought, one cannot pass beyond the Formless Realm. So with attachment to bliss, one errs or is caught in the Desire Realm, with attachment to clarity one errs or is caught in the Form Realm, and with attachment to non-thought one errs or is caught in the Formless Realm. 26
159. Surpassing the four joys, free from the three conditions,
So the biggest faults are the four deviations and the three errors. Ifwe avoid the four deviations and the three errors, then we experience going beyond the four joys. The four joys are part of the path of means which is the practice ofworking with the subtle energies using the prana, the hindus, and the nadis. The four experiences or joys are: sublime joy; exceptional joy; transcendent joy and; free of joy, which means going even beyond joy. In general, these four joys relate to the path of means, the practices concerning channels and winds (prana). However, the kind of realization that is generated here is beyond the four joys.
One should also be "free from the three conditions" (Tib. rkyen gsum). The three conditions or temporary experiences (Tib. nams) are, again, bliss, clarity and non-thought. In the previous instance,
the three experiences were mentioned in the context of attachment to the experience in meditation, which would be the cause of continued cycling in the three realms. Here, this freedom from the three conditions should be understood to mean that these temporary experiences will dissipate by themselves; the experience neither benefits nor harms, they occur naturally. When this has occurred, it is "freedom from the three conditions. " In general, these experiences are considered good. However, they can cause the meditation to be unstable. If there is freedom from these three experiences and one is
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just naturally happy, relaxed and peaceful, our meditation will be without a problem.
160. And connecting with the three ways ofarising,
161. wewon'tbetroubledbythemindofthethreegreatones.
"Connecting with the three ways of arising" refers to the three ways that good qualities, described previously, can arise. They can arise either gradually in stages, by leaping over (Tib. togyal) or, arise all at once. Usually, the qualities arise gradually in stages, but sometimes they "leap over," that is, they skip a stage and go directly to the next one. It is like climbing a ladder and you skip one or two of the rungs. Finally, there are times when the qualities of practice arise all at the same time without going through the stages.
Not being "troubled by the mind of the three great ones" refers to being free of the three faults of the three stages of practice. The first stage (or first prajna) arises as the result of listening to the teachings. Listening or learning means the mere understanding that arises from reading a lot of books. Sometimes this kind of understanding is confused with real experiential realization. One needs to get beyond knowledge. This kind of knowledge of purely intellectual understanding won't help. So confusing intellectual understanding with real understanding can cause the first fault. The second stage ofpractice comes from contemplation ofwhat we have heard. This understanding based on analytical reasoning can also be confused with realization. This also must be transcended. Third is the experience that comes from meditation. At first there are various temporary experiences that arise in meditation that are not true realization. We must develop the realization that transcends various transitory meditational experiences. So being untroubled by the three great ones refers to: realization beyond any exaggeration in listening,
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in contemplating, or in meditation, not mistaking their positive result for the realization itself. In practicing Mahamudra meditation, we need to make these clear distinctions between these faults and the qualities of true realization.
162. The self-arisen nature is not changed by experiences. 163. It resembles the center ofa cloudless sky.
Jamgon Kongtrul then says "the self-arisen nature is not changed by experiences. " This is the realization ofthe real, genuine character of the true nature, not simply one's meditative experiences. When that is realized, it is like "the center of a cloudless sky," which is extremely open, clear and transparent without limit or disturbing perceptions.
164. Self-aware, se/filluminating, it can't be put in words. 165. It is primordial wisdom beyond analogy or concepts.
Our intrinsic awareness (Tib. rigpa) that arises naturally from our realization is naturally clear or self-illuminating (Tib. ranggse/). It is impossible to describe this nature ofmind either in words or analogy or concepts. We cannot find any example which can accurately describe primordial wisdom.
166. The nakedness ofordinary mind
167. Without anything to understand or to boast about, 168. Is clearly seen as the dharmakaya.
This primordial wisdom is "the nakedness ofordinary mind. " It is ordinary mind or the nature of the mind itself in its natural state without any contrivance or contortion. Stark or "naked" means
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without any discursive thoughts or concepts. One must really see the essential nature of the mind, so it is naked.
Since it is naked, and therefore clear, there is nothing to understand and be arrogant about. There being nothing to understand means the mind is there so clearly one automatically understands "this seems to be ordinary mind. " But it is not like that. Arrogance or self-righteousness is when one thinks for sure, "Ah hah, this is really it," and deciding that is it. Without these two attitudes, just the naked experience and the appreciation of it without being corrupted by those two faulty positions of concepts and false certainty, when one really sees naked ordinary mind, then it is the actual vision of dharmakaya.
169. The six sense objects appear like the moon in water, 170. In the sphere o fprimordial wisdom.
At that point we will be free ofany faults or problems. The text says, "the six sense objects appear like the moon in water. " When we have reached the level of primordial wisdom (Tib. yeshe), although we see sights, hears sounds, smell smells, taste flavors, feel objects of touch, and have various thoughts arise in our consciousness, the various perceptions ofthe six senses are like the moon appearing in a still lake at night. The moon does indeed appear in the water, but there is no power to it and no actual thing there. It is just a reflection. In the same way, when we actually realize the naked ordinary mind, we shall experience the perceptions of the six senses, they will still arise, but there is no attachment to them, no harm done by them, and they make no great impact on us.
For this reason when beautiful and desirable objects are seen, there is no reaction of desire and attachment. When disgusting or ugly sights are seen, no anger or hatred arises. There is just the natural
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state, like seeing the moon in water which is "the sphere ofprimordial wisdom" meaning that everything arises within wisdom and then naturally subsides, without attachment. There is just arising and natural subsiding.
171. Whatever arises is unfobricated, the innate state.
172. Whatever is perceived has the nature o fMahamudra.
173. The phenomenal world is the great bliss ofthe dharmakaya.
Externally, all the outer objects of the senses and, internally, the thoughts arising to consciousness are, without any fabrication at all, they just naturally arise without attachment. The arising is naturally in its basic true nature, without contrivance. For this reason, whether the outer objects of perception or the inner thoughts, all are the nature of Mahamudra. If we can maintain this state then we will realize the nature of Mahamudra.
Then "the phenomenal world is the great bliss of the dharmakaya. " Whatever appears and arises in samsara is naturally seen as the dharmakaya. And since the dharmakaya is completely free from suffering, it is great bliss.
174. Meditation finding naturally its own place is Shamatha, 175. Seeing the unseeable nature is Vipashyana
176. In all phases ofstillness, movement and awareness
177. These two are not separate, but coincide.
When we reach this state ofseeing everything as the dharmakaya, we begin to meditate on the union of Shamatha and Vipashyana. This meditation is an undisturbed state (Shamatha) and, understanding the actual meaning ofseeing the unseen (Vipashyana); realizing the natural abiding state of Shamatha and Vipashyana
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manifest in seeing the unseen true nature of mind. These two must arise together.
In general, there are three phases of mind: stillness, mental activity, and awareness. The first, stillness, arises during Shamatha meditation, and one has the experience of"now my mind is still, it is abiding. " Secondly, there is movement or mental activity, when the mind is not still, but thoughts are active. Without any investigation the mind appears to be in one of these two states: either still or moving. However, when we really investigate what the difference between the still and moving mind is, we find that their essence is actually the same! Ifthere is stillness, one can't say "this is the stillness," if there is movement, one can't point to the movement. Because the essence ofstillness and movement is the same, this is awareness. Seeing that the nature of these two is no different represents awareness, the third phase. But this implies that:
178. The confusion o fdiscursive thought is not to be abandoned 179. The virtuous action ofthe antidotes cannot be achieved. 180. The time will come when you arrive naturally at this state.
Stillness, movement, and awareness are not separate states ofmind but a unity. We should realize the essential sameness of all three of them. Movement is no different than stillness, and when stillness occurs, it is no different than movement; they are the same. Thoughts arise, but if we are aware of this identity of the essence of stillness and movement, then the emanations ofdiscursive thought need not be rejected. Even though thoughts are arising they do not really change the nature of mind. So there is no need to reject them, there are no antidotes to be applied to them. Eventually we will naturally rest in this state.
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181. When you are well established in this realization, 182. You1l never be outside o fmeditation
183. At the borderline between freedom and attainment 184. Even meditation itselfhas no existence.
When the realization of Mahamudra becomes stable and goes well and no other obstacles or faults can occur, when we can really meditate on whether thoughts are still or moving, when we can meditate in good conditions or terrible conditions, then there is the meditative state only and we will never be outside meditation, because everything is meditation without a single thing not being meditation. At that time we will be "at the borderline between freedom and attainment" meaning we cannot say we are free of meditation or without meditation nor can we define the meditation itself in any way.
185. But beginners, whose discursive mind has not subsided 186. Should highly cherish meditation.
Beginners who have many discursive thoughts must really meditate.
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Progress Through the Various Stages
II. PATH MAHAMUDRA
T HIS CHAPTER DESCRIBES HOW WE gradually progress through the stages of realization. It is the third section of the path
Mahamudra.
187.
By means ofmeditation, experiences come up. 188. Experiences arise as adornments o fawareness.
For the beginner, meditation is very important and it gives rise to experience. O f course, the experience doesn't always seem like a good experience. Sometimes the experience arising from meditation can be the feeling of meditation getting more difficult. Sometimes we feel we have progressed, sometimes we feel we are getting worse. However, these experiences are just effects of the meditation and we should not worry about them. Rather, we should just be aware of them and see them as useful, irrespective ofwhether they seem good or bad: They are just due to meditation.
In the practice of meditation, both the awareness of the nature of mind and the experiences that arise through meditation are
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mutually conducive. They help each other. The experiences of meditation, whether good or bad experiences, enhance the awareness of the nature of mind. If we look at it from this point of view they function as adornments of our awareness.
189. Ifone wants to divide the path, there are four yogas:
Stage by stage the experiences and realizations gradually increase. In Buddhism these are usually classified into five paths and the ten bodhisattva levels (Skt. bhumt) that the practitioner passes through on the way to realization. Similarly, based on the experience of Mahamudra that the great meditators and great lamas had, the stages of Mahamudra were divided into four stages called the four yogas.
Yoga is a Sanskrit word for "unity" and this was translated into Tibetan as naljor. The way that yoga is used in Hinduism is different from the way it is used in Buddhism. Generally, yoga is thought of in terms ofphysical exercises or the method ofusing various exercises to attain mastery over the body. This is not what "yoga" means in Buddhism at all. In Tibetan nal means the true state, the essence, the nature of mind. The second syllable jor means "to engage" or "to apply. " So naljor means "to reach a certain level of realization based on the experience of the nature of the mind. " In the case of the four yogas it means the progressive refining ofthe experience ofthe natural state (Tib. nalma), where it is actualized progressively in four parts.
190. Knowing mind's own face is "one-pointedness" 191. Andhaslesser, intermediateandgreaterstages.
The Mahamudra path is special, meaning it is not shared by other Buddhist meditations. The first yoga or stage is called one- pointedness. This occurs after having been introduced to the nature
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of mind or given the transmission of the ordinary mind. There is some actual recognition of ordinary mind, the nature of mind. This is further divided into the lesser, the medium, and the greater stage o f one-pointedness.
The lesser one-pointedness is the experience of the alternating experiences ofbliss and luminosity. Sometimes one experiences bliss, sometimes one experiences luminosity, sometimes neither. The medium one-pointedness occurs when one gains some control over meditation, by settling the mind in equipoise. In the beginning of trying to meditate one wants to stay one-pointedly in meditation but one cannot. One wants to achieve good samadhi, yet one hasn't the ability. Even when trying to rest the mind in calm abiding, it doesn't dwell in one place. In the stage ofthe medium one-pointedness one has some control and power over one's samadhi and one's ability to meditate, so that one can meditate whenever one wishes.
192. Seeing bliss and luminosity in alternation,
193. Obtaining mastery over the concentration o fmeditative equipoise. 194. And uninterrupted experience ofluminous appearances.
The experience of the greater one-pointedness occurs with the arising of luminosity, of great clear light. Of the two experiences of emptiness and luminosity, luminosity is getting very strong and arises very powerfully at this point. There is no longer a difference of whether there is samadhi or no samadhi: one abides in this experience of luminosity continuously.
195. Realizing the rootlessness ofmind is "no elaboration" 196. And has lesser. intermediate, andgreater stages:
197. Realizing that arising, ceasing and abiding are empty.
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As one's experience is enhanced continuously, the second yoga is called the stage of simplicity, the stage without conception or elaboration. This is when the real realization of emptiness, the realization that the mind is without root, without a basis, becomes a strong experience. This stage is also divided into three levels of experience: the lesser, the medium, and the greater experience. The lesser stage of"no elaboration" is the realization of the emptiness of any event in the mind such as the arising, abiding, and cessation of thoughts. Realizing the mind without foundation means that at the beginning there was nothing arising; in the end there is nothing that could cease and in the middle there is nothing abiding.
198. Beingfreefrom thefundamentalrootofclingingtoappearances or clinging to emptiness,
199. And cutting through all exaggerations caused by elaborating on phenomena.
The medium level of no elaboration comes about after the realization of no origination, no cessation, and no abiding. The clinging to external appearances or objects disappears because one recognizes the emptiness of all external phenomena. Clinging to thinking all phenomena are empty is also transcended. So one's experience is completely free of clinging to appearances or clinging to emptiness.
The final level of this stage is cutting completely through all designations or all embellishment ofall dharmas, ofall phenomena. "All phenomena" means not only external objects, but also the mind. So any extreme view is cut through, such as thinking that (a) it exists or (b) that it doesn't exist or (c) that it neither exists nor doesn't exist or (d) that it both exists and doesn't exist. All four extremes are cut off, and no designation ofany kind is made by the mind. In the surra
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tradition this is called going beyond the four extremes, the four elaborations, or the thirty-two exaggerations. These all are basically the same thing. In actual meditative experience it is said that any kind of designation, embellishment or elaboration of any extreme is removed.
200. Mixing appearances and mind is "one-taste"
201. And has lesser, intermediate, andgreater stages:
202. Mixing the dharmas ofthe two kinds into one equal taste. 203. Appearances and mind become like water poured into water. 204. And many types ofprimordial wisdom arisingfrom one taste.
The third yoga or stage is called single flavor or the experience ofsinglevalueofonetaste. 27 Theprimaryexperienceofthislevelis t h e e x p e r i e n c e o f t h e i n s e p a r a b i l i t y o f a p p e a r a n c e a n d m i n d . T h a t is to say that the outer appearances of phenomena and the inner mind which apprehends phenomena are both felt to be of the same value. There is no difference. This third level also is divided into the lesser, medium, and greater stages.
The lesser stage is "mixing the dharmas of the two kinds into one equal taste. " This stage is when experiences of duality are combined into a single flavor. Normally, we experience external phenomena as one thing and the mind as a separate thing. We have an external fixation on phenomena and an internal fixation on our subjective person. We also think in terms ofselfand other, so anything to do with the mind is self and anything appearing externally is believed to be other. This leads to a lot of incorrect perceptions. The force and the power of the previous two levels of one-pointedness and no-elaboration bring ahout the experience of this duality becoming completely mixed into a single flavor. It is the fruition of the previous two yogas.
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In the middle level "appearances and mind become like water poured into water. " In this level our experience of one taste is enhanced and is likened to the experience of water being poured into water. The external appearances of things are recognized as no different from the mind, and the mind is recognized to have the ability of arising in any way. There is absolutely no differentiation between external phenomena and internal phenomena of the mind. So it is like water being poured into water.
In the greater level we have many types of primordial wisdom arising from one taste. This occurs when external phenomena and mental phenomena, appearances and emptiness blend into one another and one reaches the stage of there being one flavor of everything. However, this isn't a state of stupidity where nothing is taking place in a big blend ofeverything. Rather, our mind with its eight consciousnesses transforms or manifests into the five wisdoms. From abiding in the state ofeverything blended, the five wisdoms- the all-accomplishing wisdom, the discriminating wisdom, the wisdom of equanimity, the mirror-like wisdom, and dharmadhatu wisdom-are not mixed together. Instead, they are very specific, very vivid, so that there is more enhancement of wisdom and insight, rather than a state of stupidity.
205. The complete purification o frigid mind is "non-meditation" 206. And has lesser, intermediate andgreater stages:
207. Beingfree from all ideas o fmeditation and meditator.
After this experience of the single flavor, one reaches the fourth yoga or level called the stage of non-meditation. Through the power o f becoming habituated to meditation we reach a stage in which we no longer distinguish between meditating and not meditating. This
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is when we are liberated in dharmadhatu, when "rigid mind" or discursive thoughts have naturally subsided.
The stage of non-meditation is also divided into three. At the lowest level ofnon-meditation one experiences no difference between the meditation itselfand the meditator; there is no person meditating and no meditation. We realize that in the essence ofthe dharmadhatu there naturally are no such distinctions.
208. Gradually purifying the imprint o fthe veils o fknowledge
The medium stage of non-meditation is said to be when the imprint of conceptual obscurations are completely purified. Generally, we talk about the two kinds ofveils or obscurations: the emotional obscurations and the intellectual obscurations, which is seeing things dualistically in terms of perceived appearances and perceiving mind. 28 Not only are the obscurations cleared away at this stage but even the imprints of seeing things this way are gradually purified.
209. And the mixing ofthe mother and child clear light.
210. The primordial wisdom ofthe dharmadhatu pervades space.
The final level ofthe stage ofnon-meditation is called the "mixing of the mother and child clear light," or the meeting of the mother and child luminosity. This luminosity has many names. Sometimes it is called the primordial wisdom which sees things as they are; Mahamudra, dharmadhatu, or tathagatagarbha, All of these refer to the same basic luminosity which has two aspects called "mother luminosity" and "child luminosity. " The mother luminosity is the actual true nature of mind. It is the unchangeable part of mind, the dharmata, which is always present as a foundation of Buddhahood
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until it has been reached. The child luminosity is the path of meditation we progress along slowly and gradually with the experience of clear light gradually increasing bit by bit until we finally realize this stage of non-meditation. We then realize that this growing realization is the same as the original nature ofall things and that it was always there. So this is like mixing the original mother luminosity and the developed child luminosity and recognizing them as the same thing all along.
The realization of this final level of non-meditation is all- pervasive. The wisdom of dharmadhatu expands throughout space pervading all phenomena. It is then present all the time whether we are meditating or not, without ever ceasing to be. In all there are twelve specific levels specified on the path ofMahamudra (three levels ofeach ofthe four stages). Even ifthese levels might be too advanced for us right now, this knowledge will help us to progress and improve our meditation in the correct direction in the future.
211. In short, asfor as meditation is concerned?
212. Ifthe mindcan dwellaccordingto our wishes, this is one-pointedness. 213. One then sees theface ofordinary mind.
We have a briefsummary ofthe four yogas. The text says, "Ifthe mind can dwell according to our wishes, this is one-pointedness. " In terms of resting in equipoise, when the mind can dwell as long as it wants and there is some control this is one-pointedness-the first yoga. The quality ofone-pointedness is that one really sees the nature of ordinary mind, meaning one experiences ordinary mind directly, not intellectually.
214. Realizing that there is no foundation is "no elaboration. "
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Then in the second yoga of"no elaboration," we basically realize there is no root, and we are completely free ofa foundation. When looking at the essence of the movement of mind or looking at the essence ofthe still mind we see them to be ofthe same nature. Neither of them has a foundation nor a root and so they are essentially the same. Then there is no longer an essential distinction between the mind either abiding or moving.
215. Liberatingalldualisticperception 216. In awareness is ''one-taste. "
Then whatever clinging or fixation there is to duality ofexternal appearance and internal mind, self and other, is liberated through the experience of meditation. In the very recognition of awareness this duality is liberated. And this, in short, is the state of one-taste, the third yoga.
217. Transcendingallconventionaltermsofmeditatingornotmeditating, 218. The imprints are ended. This is "non-meditation. "
Finally, in the next stage we no longer are able to designate a certain state as meditation and another state as non-meditation. The distinction between these two is completely transcended and has become completely irrelevant. Any habitual pattern or imprints of the obscurations of emotions or the obscurations to knowledge are transcended. This is the fourth yoga of non-meditation.
This then is the description of the twelve stages within the four yogas. This is also described in detail in Tashi Namgyal's Moonbeams ofMahamudra in which the method ofcategorizing experiences into these twelve stages is compared with the normal Buddhist approach of the five paths and ten bodhisattva stages. 29 Tashi Namgyal in a
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scholarly approach explains which of the twelve stages is related to which bodhisattva stage in great detail. Whereas this song of Mahamudra by Jamgon Kongtrul is a spiritual song of inspiration which comes from direct personal experience, the whole purpose for Tashi Namgyal (1512-1587 C. E. ) in writing Moonbeams of Mahamudra was to refute the Sakya Pandita who said the whole idea of Mahamudra was not really a valid or authentic path. The Sakya Pandita said that to do this kind of stupid Mahamudra meditation would result only in being born as an animal or ending up in the form or formless realms, so it wasn't really a true method. So Tashi Namgyal thought he definitely had to refute this. Actually, he asked Drukpa Padma Karpo, another great lama, to write a book in refutation of all the accusations of Sakya Pandita. But Padma Karpo wouldn't do it. So Tashi Namgyal had to do it himself. Tashi Namgyal says in Moonbeams ofMahamudra that most people who have had experience of Mahamudra don't know how to write about it because they are not learned enough to say anything about it. And those who are learned enough to say anything about it have had no meditation experience of it. And still others who have both the experience and the scholarship do not have the altruistic mind to do it. He was referring to Padma Karpo, because he wouldn't compose this as if he didn't have an altruistic motivation. Then Takpo Tashi Namgyal says, "I am not learned in this experience, but at least I have the thought of benefiting others by writing this book.
W
a~dthe second ofthe three parts, the various obstacles and errors that can occur in the practice of Mahamudra.
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strong and stable. So, in general, the method for attaining stability is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone in natural awareness. " Only when rock hits bone at exactly the right place will it break. It is an old example for precision. If we have devotion, stability ofmind, and great perseverance, then the blessings of the absolute lineage are transferred. These blessings are as if the realization of the lineage masters, from Vajradhara right down to our own root lama, all that experiential realization that is in the mind streams of all those lamas, is transferred to our own mind stream, and arises in us.
157. Not getting lost in the four types o fdeviations,
To achieve the realization of the absolute lineage we must eliminate the four deviations (Tib. shorba). These deviations all have to do with incorrectly understanding emptiness. The first deviation we must eliminate is getting lost in emptiness as the basis of things. This is thinking that there is really nothing at all-there are no appearances, no emptiness, nothing exists at all. It is when we really don't understand the true nature of emptiness and we cling to the idea of it as nothing at all. This error in understanding is the first deviation.
Second is the deviation ofgetting lost in emptiness as the path. This occurs when we believe that emptiness means that there is no such thing as accumulating merit or accumulating negative karma. Believing this, we don't accumulate positive actions and avoid negative ones. In other words, the deviation is not taking into account karmic cause and effect and this is the second deviation on the path.
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The third deviation is believing that emptiness is the remedy. When we do not believe emptiness is the natural state of both the disturbing emotions and the remedies we make a mistake; we do not understand that what is to be eliminated and its remedy are inseparable in essence. The deviation is that one may think every time a disturbing emotion arises we have to meditate on emptiness using emptiness as a remedy. This is not the correct attitude because this way we do not recognize the essence, we only use a concept of emptiness as a seeming opposite.
The fourth deviation is applying the label or seal of emptiness. This occurs when a thought arises and we think that this or that is emptiness, or we do some work and think "this is emptiness. " First we cling to the idea that external phenomena are real things, then when we learn about emptiness, we begin to think that everything is emptiness. This way of intellectualizing isn't any good either.
158. Not falling into the three errors,
Based on the blessings, one won't stray into these four deviations, and then not fall into the three errors. The four deviations relate to the practice ofVipashyana, and the three errors to Shamatha.
The three errors relate to the three kinds of temporary experiences one can have in Shamatha practice: bliss, clarity, and non-thought. One shouldn't have attachment to these experiences. Ifthe experience ofbliss arises, don't be attached to it. Ifexperiences ofclarity or non-thought arise, it is necessary to be unattached. If, however, one is attached to the experience of bliss, then within the three realms of existence, one will not be able to go beyond the Desire Realm. If there is attachment to the experience of clarity, one will not transcend the Form Realm. And if there is attachment
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to the experience of non-thought, one cannot pass beyond the Formless Realm. So with attachment to bliss, one errs or is caught in the Desire Realm, with attachment to clarity one errs or is caught in the Form Realm, and with attachment to non-thought one errs or is caught in the Formless Realm. 26
159. Surpassing the four joys, free from the three conditions,
So the biggest faults are the four deviations and the three errors. Ifwe avoid the four deviations and the three errors, then we experience going beyond the four joys. The four joys are part of the path of means which is the practice ofworking with the subtle energies using the prana, the hindus, and the nadis. The four experiences or joys are: sublime joy; exceptional joy; transcendent joy and; free of joy, which means going even beyond joy. In general, these four joys relate to the path of means, the practices concerning channels and winds (prana). However, the kind of realization that is generated here is beyond the four joys.
One should also be "free from the three conditions" (Tib. rkyen gsum). The three conditions or temporary experiences (Tib. nams) are, again, bliss, clarity and non-thought. In the previous instance,
the three experiences were mentioned in the context of attachment to the experience in meditation, which would be the cause of continued cycling in the three realms. Here, this freedom from the three conditions should be understood to mean that these temporary experiences will dissipate by themselves; the experience neither benefits nor harms, they occur naturally. When this has occurred, it is "freedom from the three conditions. " In general, these experiences are considered good. However, they can cause the meditation to be unstable. If there is freedom from these three experiences and one is
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just naturally happy, relaxed and peaceful, our meditation will be without a problem.
160. And connecting with the three ways ofarising,
161. wewon'tbetroubledbythemindofthethreegreatones.
"Connecting with the three ways of arising" refers to the three ways that good qualities, described previously, can arise. They can arise either gradually in stages, by leaping over (Tib. togyal) or, arise all at once. Usually, the qualities arise gradually in stages, but sometimes they "leap over," that is, they skip a stage and go directly to the next one. It is like climbing a ladder and you skip one or two of the rungs. Finally, there are times when the qualities of practice arise all at the same time without going through the stages.
Not being "troubled by the mind of the three great ones" refers to being free of the three faults of the three stages of practice. The first stage (or first prajna) arises as the result of listening to the teachings. Listening or learning means the mere understanding that arises from reading a lot of books. Sometimes this kind of understanding is confused with real experiential realization. One needs to get beyond knowledge. This kind of knowledge of purely intellectual understanding won't help. So confusing intellectual understanding with real understanding can cause the first fault. The second stage ofpractice comes from contemplation ofwhat we have heard. This understanding based on analytical reasoning can also be confused with realization. This also must be transcended. Third is the experience that comes from meditation. At first there are various temporary experiences that arise in meditation that are not true realization. We must develop the realization that transcends various transitory meditational experiences. So being untroubled by the three great ones refers to: realization beyond any exaggeration in listening,
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in contemplating, or in meditation, not mistaking their positive result for the realization itself. In practicing Mahamudra meditation, we need to make these clear distinctions between these faults and the qualities of true realization.
162. The self-arisen nature is not changed by experiences. 163. It resembles the center ofa cloudless sky.
Jamgon Kongtrul then says "the self-arisen nature is not changed by experiences. " This is the realization ofthe real, genuine character of the true nature, not simply one's meditative experiences. When that is realized, it is like "the center of a cloudless sky," which is extremely open, clear and transparent without limit or disturbing perceptions.
164. Self-aware, se/filluminating, it can't be put in words. 165. It is primordial wisdom beyond analogy or concepts.
Our intrinsic awareness (Tib. rigpa) that arises naturally from our realization is naturally clear or self-illuminating (Tib. ranggse/). It is impossible to describe this nature ofmind either in words or analogy or concepts. We cannot find any example which can accurately describe primordial wisdom.
166. The nakedness ofordinary mind
167. Without anything to understand or to boast about, 168. Is clearly seen as the dharmakaya.
This primordial wisdom is "the nakedness ofordinary mind. " It is ordinary mind or the nature of the mind itself in its natural state without any contrivance or contortion. Stark or "naked" means
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without any discursive thoughts or concepts. One must really see the essential nature of the mind, so it is naked.
Since it is naked, and therefore clear, there is nothing to understand and be arrogant about. There being nothing to understand means the mind is there so clearly one automatically understands "this seems to be ordinary mind. " But it is not like that. Arrogance or self-righteousness is when one thinks for sure, "Ah hah, this is really it," and deciding that is it. Without these two attitudes, just the naked experience and the appreciation of it without being corrupted by those two faulty positions of concepts and false certainty, when one really sees naked ordinary mind, then it is the actual vision of dharmakaya.
169. The six sense objects appear like the moon in water, 170. In the sphere o fprimordial wisdom.
At that point we will be free ofany faults or problems. The text says, "the six sense objects appear like the moon in water. " When we have reached the level of primordial wisdom (Tib. yeshe), although we see sights, hears sounds, smell smells, taste flavors, feel objects of touch, and have various thoughts arise in our consciousness, the various perceptions ofthe six senses are like the moon appearing in a still lake at night. The moon does indeed appear in the water, but there is no power to it and no actual thing there. It is just a reflection. In the same way, when we actually realize the naked ordinary mind, we shall experience the perceptions of the six senses, they will still arise, but there is no attachment to them, no harm done by them, and they make no great impact on us.
For this reason when beautiful and desirable objects are seen, there is no reaction of desire and attachment. When disgusting or ugly sights are seen, no anger or hatred arises. There is just the natural
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state, like seeing the moon in water which is "the sphere ofprimordial wisdom" meaning that everything arises within wisdom and then naturally subsides, without attachment. There is just arising and natural subsiding.
171. Whatever arises is unfobricated, the innate state.
172. Whatever is perceived has the nature o fMahamudra.
173. The phenomenal world is the great bliss ofthe dharmakaya.
Externally, all the outer objects of the senses and, internally, the thoughts arising to consciousness are, without any fabrication at all, they just naturally arise without attachment. The arising is naturally in its basic true nature, without contrivance. For this reason, whether the outer objects of perception or the inner thoughts, all are the nature of Mahamudra. If we can maintain this state then we will realize the nature of Mahamudra.
Then "the phenomenal world is the great bliss of the dharmakaya. " Whatever appears and arises in samsara is naturally seen as the dharmakaya. And since the dharmakaya is completely free from suffering, it is great bliss.
174. Meditation finding naturally its own place is Shamatha, 175. Seeing the unseeable nature is Vipashyana
176. In all phases ofstillness, movement and awareness
177. These two are not separate, but coincide.
When we reach this state ofseeing everything as the dharmakaya, we begin to meditate on the union of Shamatha and Vipashyana. This meditation is an undisturbed state (Shamatha) and, understanding the actual meaning ofseeing the unseen (Vipashyana); realizing the natural abiding state of Shamatha and Vipashyana
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manifest in seeing the unseen true nature of mind. These two must arise together.
In general, there are three phases of mind: stillness, mental activity, and awareness. The first, stillness, arises during Shamatha meditation, and one has the experience of"now my mind is still, it is abiding. " Secondly, there is movement or mental activity, when the mind is not still, but thoughts are active. Without any investigation the mind appears to be in one of these two states: either still or moving. However, when we really investigate what the difference between the still and moving mind is, we find that their essence is actually the same! Ifthere is stillness, one can't say "this is the stillness," if there is movement, one can't point to the movement. Because the essence ofstillness and movement is the same, this is awareness. Seeing that the nature of these two is no different represents awareness, the third phase. But this implies that:
178. The confusion o fdiscursive thought is not to be abandoned 179. The virtuous action ofthe antidotes cannot be achieved. 180. The time will come when you arrive naturally at this state.
Stillness, movement, and awareness are not separate states ofmind but a unity. We should realize the essential sameness of all three of them. Movement is no different than stillness, and when stillness occurs, it is no different than movement; they are the same. Thoughts arise, but if we are aware of this identity of the essence of stillness and movement, then the emanations ofdiscursive thought need not be rejected. Even though thoughts are arising they do not really change the nature of mind. So there is no need to reject them, there are no antidotes to be applied to them. Eventually we will naturally rest in this state.
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181. When you are well established in this realization, 182. You1l never be outside o fmeditation
183. At the borderline between freedom and attainment 184. Even meditation itselfhas no existence.
When the realization of Mahamudra becomes stable and goes well and no other obstacles or faults can occur, when we can really meditate on whether thoughts are still or moving, when we can meditate in good conditions or terrible conditions, then there is the meditative state only and we will never be outside meditation, because everything is meditation without a single thing not being meditation. At that time we will be "at the borderline between freedom and attainment" meaning we cannot say we are free of meditation or without meditation nor can we define the meditation itself in any way.
185. But beginners, whose discursive mind has not subsided 186. Should highly cherish meditation.
Beginners who have many discursive thoughts must really meditate.
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Progress Through the Various Stages
II. PATH MAHAMUDRA
T HIS CHAPTER DESCRIBES HOW WE gradually progress through the stages of realization. It is the third section of the path
Mahamudra.
187.
By means ofmeditation, experiences come up. 188. Experiences arise as adornments o fawareness.
For the beginner, meditation is very important and it gives rise to experience. O f course, the experience doesn't always seem like a good experience. Sometimes the experience arising from meditation can be the feeling of meditation getting more difficult. Sometimes we feel we have progressed, sometimes we feel we are getting worse. However, these experiences are just effects of the meditation and we should not worry about them. Rather, we should just be aware of them and see them as useful, irrespective ofwhether they seem good or bad: They are just due to meditation.
In the practice of meditation, both the awareness of the nature of mind and the experiences that arise through meditation are
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mutually conducive. They help each other. The experiences of meditation, whether good or bad experiences, enhance the awareness of the nature of mind. If we look at it from this point of view they function as adornments of our awareness.
189. Ifone wants to divide the path, there are four yogas:
Stage by stage the experiences and realizations gradually increase. In Buddhism these are usually classified into five paths and the ten bodhisattva levels (Skt. bhumt) that the practitioner passes through on the way to realization. Similarly, based on the experience of Mahamudra that the great meditators and great lamas had, the stages of Mahamudra were divided into four stages called the four yogas.
Yoga is a Sanskrit word for "unity" and this was translated into Tibetan as naljor. The way that yoga is used in Hinduism is different from the way it is used in Buddhism. Generally, yoga is thought of in terms ofphysical exercises or the method ofusing various exercises to attain mastery over the body. This is not what "yoga" means in Buddhism at all. In Tibetan nal means the true state, the essence, the nature of mind. The second syllable jor means "to engage" or "to apply. " So naljor means "to reach a certain level of realization based on the experience of the nature of the mind. " In the case of the four yogas it means the progressive refining ofthe experience ofthe natural state (Tib. nalma), where it is actualized progressively in four parts.
190. Knowing mind's own face is "one-pointedness" 191. Andhaslesser, intermediateandgreaterstages.
The Mahamudra path is special, meaning it is not shared by other Buddhist meditations. The first yoga or stage is called one- pointedness. This occurs after having been introduced to the nature
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of mind or given the transmission of the ordinary mind. There is some actual recognition of ordinary mind, the nature of mind. This is further divided into the lesser, the medium, and the greater stage o f one-pointedness.
The lesser one-pointedness is the experience of the alternating experiences ofbliss and luminosity. Sometimes one experiences bliss, sometimes one experiences luminosity, sometimes neither. The medium one-pointedness occurs when one gains some control over meditation, by settling the mind in equipoise. In the beginning of trying to meditate one wants to stay one-pointedly in meditation but one cannot. One wants to achieve good samadhi, yet one hasn't the ability. Even when trying to rest the mind in calm abiding, it doesn't dwell in one place. In the stage ofthe medium one-pointedness one has some control and power over one's samadhi and one's ability to meditate, so that one can meditate whenever one wishes.
192. Seeing bliss and luminosity in alternation,
193. Obtaining mastery over the concentration o fmeditative equipoise. 194. And uninterrupted experience ofluminous appearances.
The experience of the greater one-pointedness occurs with the arising of luminosity, of great clear light. Of the two experiences of emptiness and luminosity, luminosity is getting very strong and arises very powerfully at this point. There is no longer a difference of whether there is samadhi or no samadhi: one abides in this experience of luminosity continuously.
195. Realizing the rootlessness ofmind is "no elaboration" 196. And has lesser. intermediate, andgreater stages:
197. Realizing that arising, ceasing and abiding are empty.
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As one's experience is enhanced continuously, the second yoga is called the stage of simplicity, the stage without conception or elaboration. This is when the real realization of emptiness, the realization that the mind is without root, without a basis, becomes a strong experience. This stage is also divided into three levels of experience: the lesser, the medium, and the greater experience. The lesser stage of"no elaboration" is the realization of the emptiness of any event in the mind such as the arising, abiding, and cessation of thoughts. Realizing the mind without foundation means that at the beginning there was nothing arising; in the end there is nothing that could cease and in the middle there is nothing abiding.
198. Beingfreefrom thefundamentalrootofclingingtoappearances or clinging to emptiness,
199. And cutting through all exaggerations caused by elaborating on phenomena.
The medium level of no elaboration comes about after the realization of no origination, no cessation, and no abiding. The clinging to external appearances or objects disappears because one recognizes the emptiness of all external phenomena. Clinging to thinking all phenomena are empty is also transcended. So one's experience is completely free of clinging to appearances or clinging to emptiness.
The final level of this stage is cutting completely through all designations or all embellishment ofall dharmas, ofall phenomena. "All phenomena" means not only external objects, but also the mind. So any extreme view is cut through, such as thinking that (a) it exists or (b) that it doesn't exist or (c) that it neither exists nor doesn't exist or (d) that it both exists and doesn't exist. All four extremes are cut off, and no designation ofany kind is made by the mind. In the surra
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tradition this is called going beyond the four extremes, the four elaborations, or the thirty-two exaggerations. These all are basically the same thing. In actual meditative experience it is said that any kind of designation, embellishment or elaboration of any extreme is removed.
200. Mixing appearances and mind is "one-taste"
201. And has lesser, intermediate, andgreater stages:
202. Mixing the dharmas ofthe two kinds into one equal taste. 203. Appearances and mind become like water poured into water. 204. And many types ofprimordial wisdom arisingfrom one taste.
The third yoga or stage is called single flavor or the experience ofsinglevalueofonetaste. 27 Theprimaryexperienceofthislevelis t h e e x p e r i e n c e o f t h e i n s e p a r a b i l i t y o f a p p e a r a n c e a n d m i n d . T h a t is to say that the outer appearances of phenomena and the inner mind which apprehends phenomena are both felt to be of the same value. There is no difference. This third level also is divided into the lesser, medium, and greater stages.
The lesser stage is "mixing the dharmas of the two kinds into one equal taste. " This stage is when experiences of duality are combined into a single flavor. Normally, we experience external phenomena as one thing and the mind as a separate thing. We have an external fixation on phenomena and an internal fixation on our subjective person. We also think in terms ofselfand other, so anything to do with the mind is self and anything appearing externally is believed to be other. This leads to a lot of incorrect perceptions. The force and the power of the previous two levels of one-pointedness and no-elaboration bring ahout the experience of this duality becoming completely mixed into a single flavor. It is the fruition of the previous two yogas.
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In the middle level "appearances and mind become like water poured into water. " In this level our experience of one taste is enhanced and is likened to the experience of water being poured into water. The external appearances of things are recognized as no different from the mind, and the mind is recognized to have the ability of arising in any way. There is absolutely no differentiation between external phenomena and internal phenomena of the mind. So it is like water being poured into water.
In the greater level we have many types of primordial wisdom arising from one taste. This occurs when external phenomena and mental phenomena, appearances and emptiness blend into one another and one reaches the stage of there being one flavor of everything. However, this isn't a state of stupidity where nothing is taking place in a big blend ofeverything. Rather, our mind with its eight consciousnesses transforms or manifests into the five wisdoms. From abiding in the state ofeverything blended, the five wisdoms- the all-accomplishing wisdom, the discriminating wisdom, the wisdom of equanimity, the mirror-like wisdom, and dharmadhatu wisdom-are not mixed together. Instead, they are very specific, very vivid, so that there is more enhancement of wisdom and insight, rather than a state of stupidity.
205. The complete purification o frigid mind is "non-meditation" 206. And has lesser, intermediate andgreater stages:
207. Beingfree from all ideas o fmeditation and meditator.
After this experience of the single flavor, one reaches the fourth yoga or level called the stage of non-meditation. Through the power o f becoming habituated to meditation we reach a stage in which we no longer distinguish between meditating and not meditating. This
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is when we are liberated in dharmadhatu, when "rigid mind" or discursive thoughts have naturally subsided.
The stage of non-meditation is also divided into three. At the lowest level ofnon-meditation one experiences no difference between the meditation itselfand the meditator; there is no person meditating and no meditation. We realize that in the essence ofthe dharmadhatu there naturally are no such distinctions.
208. Gradually purifying the imprint o fthe veils o fknowledge
The medium stage of non-meditation is said to be when the imprint of conceptual obscurations are completely purified. Generally, we talk about the two kinds ofveils or obscurations: the emotional obscurations and the intellectual obscurations, which is seeing things dualistically in terms of perceived appearances and perceiving mind. 28 Not only are the obscurations cleared away at this stage but even the imprints of seeing things this way are gradually purified.
209. And the mixing ofthe mother and child clear light.
210. The primordial wisdom ofthe dharmadhatu pervades space.
The final level ofthe stage ofnon-meditation is called the "mixing of the mother and child clear light," or the meeting of the mother and child luminosity. This luminosity has many names. Sometimes it is called the primordial wisdom which sees things as they are; Mahamudra, dharmadhatu, or tathagatagarbha, All of these refer to the same basic luminosity which has two aspects called "mother luminosity" and "child luminosity. " The mother luminosity is the actual true nature of mind. It is the unchangeable part of mind, the dharmata, which is always present as a foundation of Buddhahood
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until it has been reached. The child luminosity is the path of meditation we progress along slowly and gradually with the experience of clear light gradually increasing bit by bit until we finally realize this stage of non-meditation. We then realize that this growing realization is the same as the original nature ofall things and that it was always there. So this is like mixing the original mother luminosity and the developed child luminosity and recognizing them as the same thing all along.
The realization of this final level of non-meditation is all- pervasive. The wisdom of dharmadhatu expands throughout space pervading all phenomena. It is then present all the time whether we are meditating or not, without ever ceasing to be. In all there are twelve specific levels specified on the path ofMahamudra (three levels ofeach ofthe four stages). Even ifthese levels might be too advanced for us right now, this knowledge will help us to progress and improve our meditation in the correct direction in the future.
211. In short, asfor as meditation is concerned?
212. Ifthe mindcan dwellaccordingto our wishes, this is one-pointedness. 213. One then sees theface ofordinary mind.
We have a briefsummary ofthe four yogas. The text says, "Ifthe mind can dwell according to our wishes, this is one-pointedness. " In terms of resting in equipoise, when the mind can dwell as long as it wants and there is some control this is one-pointedness-the first yoga. The quality ofone-pointedness is that one really sees the nature of ordinary mind, meaning one experiences ordinary mind directly, not intellectually.
214. Realizing that there is no foundation is "no elaboration. "
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Then in the second yoga of"no elaboration," we basically realize there is no root, and we are completely free ofa foundation. When looking at the essence of the movement of mind or looking at the essence ofthe still mind we see them to be ofthe same nature. Neither of them has a foundation nor a root and so they are essentially the same. Then there is no longer an essential distinction between the mind either abiding or moving.
215. Liberatingalldualisticperception 216. In awareness is ''one-taste. "
Then whatever clinging or fixation there is to duality ofexternal appearance and internal mind, self and other, is liberated through the experience of meditation. In the very recognition of awareness this duality is liberated. And this, in short, is the state of one-taste, the third yoga.
217. Transcendingallconventionaltermsofmeditatingornotmeditating, 218. The imprints are ended. This is "non-meditation. "
Finally, in the next stage we no longer are able to designate a certain state as meditation and another state as non-meditation. The distinction between these two is completely transcended and has become completely irrelevant. Any habitual pattern or imprints of the obscurations of emotions or the obscurations to knowledge are transcended. This is the fourth yoga of non-meditation.
This then is the description of the twelve stages within the four yogas. This is also described in detail in Tashi Namgyal's Moonbeams ofMahamudra in which the method ofcategorizing experiences into these twelve stages is compared with the normal Buddhist approach of the five paths and ten bodhisattva stages. 29 Tashi Namgyal in a
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scholarly approach explains which of the twelve stages is related to which bodhisattva stage in great detail. Whereas this song of Mahamudra by Jamgon Kongtrul is a spiritual song of inspiration which comes from direct personal experience, the whole purpose for Tashi Namgyal (1512-1587 C. E. ) in writing Moonbeams of Mahamudra was to refute the Sakya Pandita who said the whole idea of Mahamudra was not really a valid or authentic path. The Sakya Pandita said that to do this kind of stupid Mahamudra meditation would result only in being born as an animal or ending up in the form or formless realms, so it wasn't really a true method. So Tashi Namgyal thought he definitely had to refute this. Actually, he asked Drukpa Padma Karpo, another great lama, to write a book in refutation of all the accusations of Sakya Pandita. But Padma Karpo wouldn't do it. So Tashi Namgyal had to do it himself. Tashi Namgyal says in Moonbeams ofMahamudra that most people who have had experience of Mahamudra don't know how to write about it because they are not learned enough to say anything about it. And those who are learned enough to say anything about it have had no meditation experience of it. And still others who have both the experience and the scholarship do not have the altruistic mind to do it. He was referring to Padma Karpo, because he wouldn't compose this as if he didn't have an altruistic motivation. Then Takpo Tashi Namgyal says, "I am not learned in this experience, but at least I have the thought of benefiting others by writing this book.
