The mind and its
thoughts
arc neither the same nor different.
Wang-ch-ug-Dor-je-Mahamudra-Eliminating-the-Darkness-of-Ignorance
pervading, handling all motor activities.
Another
classification is of the energy-winds associated with each of the bodily elements of earth, water, fire, energy-wind and space. In this text, both systems are mixed and the various parts of Vairocana's posture deal with channelising assorted ones of them.
The vajra-position is with both legs crossed, the feet resting on the opposite calves or thighs. The equipoise meditation posture of the hands is with them in your lap, palms facing upwards, left hand beneath the right with thumbs upright and touching. It is helpful to bave a cushion beneath your backside.
With your body in this essential posture, the many advantages of a non-conceptual state and so forth will come about once you have naturally
cleansed yourself of your tendency to follow trains of thought. But even if you merely hold your body in this essential posture, your body and mind will become blissful and tranquil. Therefore holding
yourself neither too tightly nor too tensely, first expel a little air and then maintain your breathing in an unforced manner.
When expelling air, feel that you are exhaling faults and distractions. Practise first some breath awareness and
? 42 MAHAMUDRA
when you arc calm, there is no need to focus on your
breath any longer.
Refresh your memory a little about the prelimi- naries and then do not give any heed to {thoughts of) your past activities or think about what you will do
in the future or what you are doing here. Place your mind, without (consciously) adopting or abandon- ing, in a fluid, natural state of being here and now, in which you are not manufacturing your ordinary, usual types of cognitions about the present moment. By doing this, your mind becomes pliable and you can develop single-minded concentration. Because these essential postures of the body and mind are the foundation stone for meditation, you should exert an effort in them. That is the first point (for mental quiescence meditation).
? l! ocusi,? g on a Visual Object:
If you are unable to settle your mind in this? state, you should focus by looking at an external. object such as either a stick, a pebble, a Buddha statue, a flame of a butter lamp, the sky and so? forth, whatever suits you. Do not think about such things as the colour or shape of the object which is. the basis of your meditation. Rather place your attention single-mindedly without any wandering on
merely the object itself and abandon having your mind being either too tight or too sloppy. Cut off
completely any extraneous train of thought.
If your mind is too tense, you will experience anxiety and frustration, if too loose mental dullness, foggy-minded- ness and sleepiness. Like the strings of a lute, your mind. should be tuned just right without any distortion.
The process of settling the mind on a visual object is. like trying to see a stone on the bottom of a glass of muddy. turbulent water. Without worrying about the colour or? shape of the stone, you will see it clearly when the mud subsides. Likewise when your thoughts subside you will be left with a clear view of your object. Therefore look at objects as a small child would without any mental chatter or? commer~tary.
If you can focus without any conceptual thoughts or? ideas, this is good. But should they arise, do not follow them out. Just Jet them pass and they will disappear. If? you allow a thought to grow into a train of thought, it wm.
? -44 MAHAMUDRA
be an obstacle to your meditation. You must realise that thoughts are the play of the mind, like ripples on water and li? ht on leaves. They naturally dissolve.
You can also focus in front of you on either a written or visualised white syllable 0 M, red Af-! - and hlue HUM, which are the nature of the body, speech ard mind of all the Buddhas, or on white,
red and blue dots, whichever suits you. In short, you should aim ar. d fix your mind single-pointedly to whatever type of visual form suits it and gives it pleasure to hold. If you try to settle your mird on something that it finds uncomfortable to fix on or which your intellect cannot grasp, then when you try to make it go (to this object), it
will ignore it. Having no interest (in this object), it will fix on something extraneous.
You should cut off completely aU signs of thoughts such HS thinking ''I am meditating" or "I am not n~editating" or expectztions to settle your mind or worries that you will be unable to settle
it. Meditate having your mindfulness keep a check not to let your mind fix for even an instant on something extraneous which it should not be meditating on at all. Do this well and let your meditation sessions be short and frequent. This is important for training your mind to settle single- pointedly with continuing clarity, lucidity and eager- ness. so that it will not repeatedly lose the continuity
of this state because of becoming tired.
At ftrst it is important to have short, but Crequenl meditation sessions. If you find the meditation blissful and s0~thing, you may pursue it for a longer period of time. However, if you begin to hecome depressed or bored while n~editating, perhaps your sessions are too long. If you are
? MENTAL QUIESCENCE MEDITATION 4S?
tired, meditation becomes an unpleasant ordeal and you will not wish to continue. Therefore gauge yourself accordingly and take a break while you are still fresh and wish to con-
tinue. That way you will be happy to resume meditation. Suppose you have to walk twenty miles. If you go slowly and take frequent rests, you will not exhaust yourself and
will reach your goal. The same is true for meditation.
If it is comfortable for your mind to take any one of these visual objects as its basis or focus for meditation, you should choose that one. If you wish to take each of these objects in turn, progres- sively, this is permitted. But, if you have taken one and find that sufficient, do not feel you have to go on to take them all as if going through an alphabet primer. In short, having your mind hold whichever visual form suits it is the second point (for mental quiescence meditation).
? ? Otl? er Sensory Objects
Once you have held such a (visual) object, then in progressive order you should take (as your object for concentration) a sound which is the object of your ear's consciousness, a smell which
is the object of your nose's, a taste which is the
object of your tongue's, a tactile sensation which
is the object of your body's and so forth. For this,
? direct your mind at merely an outstanding sound or a strong odour and hold it with the hook of your mindfulness not letting (your mind) wander astray. Except for letting your mind settle to its own level, you should not make any judgments whatsoever about the quality, quantity and so forth (of your
{)bject).
Thus whatever situation you happen to bo in, usc it to help develop mental quiescence. If where you are meditating is noisy or someone is playing the radio, focus on the pure audial sensation of it without judgments, reactions or identifying the sound. For touch, you can focus on the feel of your clothing next to your skin. It is not necessary to eat something during meditation to focus on tastes. You can do this while taking your meals. Simply remain
d~tached and follow the instructions as before.
When your mind has been holding whatever it has, you should break your session while you still
as far as sounds, smells and so forth go, you should
.
? MI! NTAL (JUIESCENCB MEDITATION 41
have full clarity and then take a rest. This way you will not become bored. In-between sessions do not let the rope of your mindfulness break. As for how to look, you should be directed on what is in front of your nose. As for your body and speech, whether
you are walking or sitting, talking or speaking, do these neither too strongly nor too much. As for your mind, try to cut the stream of your conceptual thoughts and mental chatter. By stages like this, you will build up the habit of single-mindedness. That is the third point (for mental quiescence
meditation).
Therefore, if you lessen your activities, your mind will naturally quiets down. If you are constantly busy, it i1 more difficult to focus the mind since you will be worrying about many things at once and become easily scattered or mentally exhausted.
? El;,,,;,,,,t;,,g Ale? ? tlll B? ? ll11ess ''''d Agitation
Furthermore, to eliminate such faults as mental dullness and agitation, you should visualise at the middle ot your brow a dot the size of a pea, white, shining, lustrous, spherical and extremely clear, and direct your mind towards it. Sometimes you should direct your mind towards a black, lustrous, spherical dot the size of a pea at the point in front o1 you where your folded legs touch your seat. For mental dullness you should direct your attention to the white one and your way of looking should be
as if into space. Your body should be in a breezy place and you should splash your face with running water. Wear thin clothes and follow a light diet. Do not sit near fire nor in the sun. If you have mental agitation and your mind proceeds in many
(directions), the visualisation and way of looking should be directed to the black dot. As for your activities, keep warm, do exercise and eat heavy, nutritious food.
Mental dullness and agitation are the greatest obstacles to mental quiescence. With dullness, your mind either has no clarity or, if it does, you are in a daze. To perk yourself up, visualise a white dot at your brow and thus bend your mind upwards. The effectiveness of the colour white for
? MENTAL QUIESCENCE MEDITATION 49
eliminating dullness can be illustrated by putting a white cloth in front of your eyes. The while colour being the image on your mind awakens you a little and your mind naturally becomes brighter. Furthermore, if you stay in the sun or in a warm, stuffy place you will inevitably becomct drowsy and dull. Therefore stay where it is cool and breezy and you will be fresher. Also diet is extremely important. Light food makes the mind similarly light.
With agitation, on the other hand, you are ovor-exclted add your mind cannot stay where you wish to place it. Even 'fit maintains a hold on an object, part of it starts to wander astray. Visualising a black dot by your seat bends the mind downwards and the sombre colour naturally makes your mind more subdued. If you are very fidgety, physical exercise will tire you and cause your mind to wander less.
Much agitation is due to the energy-winds being too light and active. Therefore a heavy, fatty diet will weight down these winds and ? make you less flighty.
Thus for a properly balance'\ meditation it is important to look after your body. Your mind rides on the energy- winds through the energy-channels of your subtle body. For these to flow properly depends on the condition of your rough physical body. Therefore a sound body and mind arct
interdependent.
I f you have neither mental dullness nor agitation~
direct your eyes and mind to either a small blue dot or an actual (small blue) object (on the ground) at the distance in front of you of the end of your shadow (or about an arrow's length away). With respect to these, first you should think, "The dot and so forth I am supposed to meditate on is like this," and then you should simply project your mind out to it. If after this (the visualised object) is clear, this is best. But even if it is not cJear, you
should merely think that there is an object like this and then make that the focus of your attention. Then without making any analysis or minute enquiry
? SO MAHAMUDRA
about it, let your mind reach its level and naturally
settle on it without any wandering.
The blue of a clear, dustless autumn sky is a neutral colour that neither uplifts nor subdues the mind. It is beneficial to have both mental placement and clarity with respect to this dot, but if you have only placement this is enough. With sufficient concentration. clarity will come
automatically.
While you still have full clarity, break your session and then continue meditating later. In other words, have short and frequent sessions. Holding your mind (like this) is the fourth point (for mental quiescence meditation) .
? Fot! using on No Objet! t
As for directing your mind on no basis or object, you should stare blankly into space straight in front of you with opened eyes and not direct your mind at any object whatsoever.
Space. like the nature of the mind, is a permanent, unconditioned phenomenon not dependent on causes or circumstances. Therefore staring into space before you is a method of approach for meditation on the mind itself.
This meditation is also similar to those done in anuttarayoga tantra practices concerning the death process. Normally consciousness relies on all the bodily elements as its basis. During the death process. however. the elements as bases progressively fail and consciousness relies on less and less of them. This is figuratively described as the elements dissolving one into each other. First the earth or solid element fails and consciousness can no longer rely on
? it. Then the same happens with the water or liquid. fire or heat and energy-wind or gaseous elements. Finally. the finest level of consciousness, relying only on space. is left alone. inseparable from the finest level of life-sustaining energy. This is what experiences the Clear Light of death and passes into the in-between or "bardo? ? ? state and on into your next rebirth. Thus meditation on the mind with no object is similar to the tantric ones of taking the Dharma- kaya as a pathway for death, in which you simulate in meditation the dissolution process of death and focus finally on the space-like mind itself in the Dharmakiiya Clear Light experience.
? S2 MAHAMUDRA
Meditation on no object should not be confused with blank-mindedness in which you are completely dull as if in a stupor or a faint. It is extremely alert, mindful and clear. but as in the Clear Light death meditations, without any object or thoughts.
Without letting your mind think about anything, do not allow even the slightest mental wandering. Do not direct your mind to (thoughts of) what qualities this state has or does not have, or the past or the future. Post your mindfulness as a spy to check with great diligence that you do not wander
astray, and then relax. In other words place yourself in a tranquil, uncontrived state of being here and now.
Do not wander for even an instant. Be as (attentive as) when threading a needle. Do not let you mind be turbulent, rather have it be like an ocean without any waves. Do not self-consciously try to accomplish anything, rather fix your mind like an eagle soaring. Be completely free from all expectations and worries.
When you have no mental wandering, thoughts will no( come. But when mental wandering occurs, then because your thoughts will come one after the other, try to recognise them for what they are as soon as they arise. In other words, stare right
at them and then fix your mind as before. No matter what thoughts arise in this way, just recognise them for what they are. Place your attention right on them without thinking anything
like "I must block them" or "I have succeeded (in blocking them)", or feeling happy or unhappy. Just look at them with the eye of discriminating aware- ness. Take the thought itself as the basis or
? MENTAL QUIESCENCE MEDITATION 53
object for your mind to hold and then fix upon it. Train your mind not to fall into either too tense or too loose a state. That is the fifth point (for mental quiescence meditation)
When you begin to meditate, it may &eem that your thoughts are ? increasing. This is not so, for you arc merely becoming more aware of the amount of mental traffic that passes through your mind.
The mind and its thoughts arc neither the same nor different. If they were one, there would be no way to quiet or eliminate thoughts. If they were different and separable, you could have thoughts without a mind. Thoughts are the
temporary play of the mind. The mind is clear and pure without any specific qualities, like a mirror. Thoughts are like tbCJ hnages on that mirror; they Cllnnot be separated from it, nor ftre they the same as it.
Thoughts arc the result of confusion about tlte true nature of reality, an~ there are many different kinds. Coarse or rough thoughts arc easy to identify. For instance, if you arc meditating on a cup, and tho thought arises that you want a drink of tea and then you call someone to fetch jt for yoq, this is a ~oarsc ~\lgbt. I\ fine or subtl~ tho. ught WCJ\Ildbe tllinking,"ThisisAct~p" or"Itismadeofwhite J>orcelaip", or identifyillJ tho sopod of a radio while trying to focus on the cup. But whatever type of thought arises, identify it for what it is. Recognise that it is merely a thought, the play of the mind like an image. on a mirror, and without grasping at it let it pass. Have your thoughts ~ntinually dissolve like a parade of characters marching a~ross " st11ge without any ever standing still.
If you think that a little thought does not matter, this is a poor attitude. Forest fires grow from a small llamc. Likewise from the small thought "This is a tea cup", if you
dwell on it you will soon be in the kitchen brewing tea having completely dis~rded your meditation. Just look at the thought, without following it out, and it will Di\turaUy di&s<>lve. Tberc is nothing else it cpn do.
? 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
?
classification is of the energy-winds associated with each of the bodily elements of earth, water, fire, energy-wind and space. In this text, both systems are mixed and the various parts of Vairocana's posture deal with channelising assorted ones of them.
The vajra-position is with both legs crossed, the feet resting on the opposite calves or thighs. The equipoise meditation posture of the hands is with them in your lap, palms facing upwards, left hand beneath the right with thumbs upright and touching. It is helpful to bave a cushion beneath your backside.
With your body in this essential posture, the many advantages of a non-conceptual state and so forth will come about once you have naturally
cleansed yourself of your tendency to follow trains of thought. But even if you merely hold your body in this essential posture, your body and mind will become blissful and tranquil. Therefore holding
yourself neither too tightly nor too tensely, first expel a little air and then maintain your breathing in an unforced manner.
When expelling air, feel that you are exhaling faults and distractions. Practise first some breath awareness and
? 42 MAHAMUDRA
when you arc calm, there is no need to focus on your
breath any longer.
Refresh your memory a little about the prelimi- naries and then do not give any heed to {thoughts of) your past activities or think about what you will do
in the future or what you are doing here. Place your mind, without (consciously) adopting or abandon- ing, in a fluid, natural state of being here and now, in which you are not manufacturing your ordinary, usual types of cognitions about the present moment. By doing this, your mind becomes pliable and you can develop single-minded concentration. Because these essential postures of the body and mind are the foundation stone for meditation, you should exert an effort in them. That is the first point (for mental quiescence meditation).
? l! ocusi,? g on a Visual Object:
If you are unable to settle your mind in this? state, you should focus by looking at an external. object such as either a stick, a pebble, a Buddha statue, a flame of a butter lamp, the sky and so? forth, whatever suits you. Do not think about such things as the colour or shape of the object which is. the basis of your meditation. Rather place your attention single-mindedly without any wandering on
merely the object itself and abandon having your mind being either too tight or too sloppy. Cut off
completely any extraneous train of thought.
If your mind is too tense, you will experience anxiety and frustration, if too loose mental dullness, foggy-minded- ness and sleepiness. Like the strings of a lute, your mind. should be tuned just right without any distortion.
The process of settling the mind on a visual object is. like trying to see a stone on the bottom of a glass of muddy. turbulent water. Without worrying about the colour or? shape of the stone, you will see it clearly when the mud subsides. Likewise when your thoughts subside you will be left with a clear view of your object. Therefore look at objects as a small child would without any mental chatter or? commer~tary.
If you can focus without any conceptual thoughts or? ideas, this is good. But should they arise, do not follow them out. Just Jet them pass and they will disappear. If? you allow a thought to grow into a train of thought, it wm.
? -44 MAHAMUDRA
be an obstacle to your meditation. You must realise that thoughts are the play of the mind, like ripples on water and li? ht on leaves. They naturally dissolve.
You can also focus in front of you on either a written or visualised white syllable 0 M, red Af-! - and hlue HUM, which are the nature of the body, speech ard mind of all the Buddhas, or on white,
red and blue dots, whichever suits you. In short, you should aim ar. d fix your mind single-pointedly to whatever type of visual form suits it and gives it pleasure to hold. If you try to settle your mird on something that it finds uncomfortable to fix on or which your intellect cannot grasp, then when you try to make it go (to this object), it
will ignore it. Having no interest (in this object), it will fix on something extraneous.
You should cut off completely aU signs of thoughts such HS thinking ''I am meditating" or "I am not n~editating" or expectztions to settle your mind or worries that you will be unable to settle
it. Meditate having your mindfulness keep a check not to let your mind fix for even an instant on something extraneous which it should not be meditating on at all. Do this well and let your meditation sessions be short and frequent. This is important for training your mind to settle single- pointedly with continuing clarity, lucidity and eager- ness. so that it will not repeatedly lose the continuity
of this state because of becoming tired.
At ftrst it is important to have short, but Crequenl meditation sessions. If you find the meditation blissful and s0~thing, you may pursue it for a longer period of time. However, if you begin to hecome depressed or bored while n~editating, perhaps your sessions are too long. If you are
? MENTAL QUIESCENCE MEDITATION 4S?
tired, meditation becomes an unpleasant ordeal and you will not wish to continue. Therefore gauge yourself accordingly and take a break while you are still fresh and wish to con-
tinue. That way you will be happy to resume meditation. Suppose you have to walk twenty miles. If you go slowly and take frequent rests, you will not exhaust yourself and
will reach your goal. The same is true for meditation.
If it is comfortable for your mind to take any one of these visual objects as its basis or focus for meditation, you should choose that one. If you wish to take each of these objects in turn, progres- sively, this is permitted. But, if you have taken one and find that sufficient, do not feel you have to go on to take them all as if going through an alphabet primer. In short, having your mind hold whichever visual form suits it is the second point (for mental quiescence meditation).
? ? Otl? er Sensory Objects
Once you have held such a (visual) object, then in progressive order you should take (as your object for concentration) a sound which is the object of your ear's consciousness, a smell which
is the object of your nose's, a taste which is the
object of your tongue's, a tactile sensation which
is the object of your body's and so forth. For this,
? direct your mind at merely an outstanding sound or a strong odour and hold it with the hook of your mindfulness not letting (your mind) wander astray. Except for letting your mind settle to its own level, you should not make any judgments whatsoever about the quality, quantity and so forth (of your
{)bject).
Thus whatever situation you happen to bo in, usc it to help develop mental quiescence. If where you are meditating is noisy or someone is playing the radio, focus on the pure audial sensation of it without judgments, reactions or identifying the sound. For touch, you can focus on the feel of your clothing next to your skin. It is not necessary to eat something during meditation to focus on tastes. You can do this while taking your meals. Simply remain
d~tached and follow the instructions as before.
When your mind has been holding whatever it has, you should break your session while you still
as far as sounds, smells and so forth go, you should
.
? MI! NTAL (JUIESCENCB MEDITATION 41
have full clarity and then take a rest. This way you will not become bored. In-between sessions do not let the rope of your mindfulness break. As for how to look, you should be directed on what is in front of your nose. As for your body and speech, whether
you are walking or sitting, talking or speaking, do these neither too strongly nor too much. As for your mind, try to cut the stream of your conceptual thoughts and mental chatter. By stages like this, you will build up the habit of single-mindedness. That is the third point (for mental quiescence
meditation).
Therefore, if you lessen your activities, your mind will naturally quiets down. If you are constantly busy, it i1 more difficult to focus the mind since you will be worrying about many things at once and become easily scattered or mentally exhausted.
? El;,,,;,,,,t;,,g Ale? ? tlll B? ? ll11ess ''''d Agitation
Furthermore, to eliminate such faults as mental dullness and agitation, you should visualise at the middle ot your brow a dot the size of a pea, white, shining, lustrous, spherical and extremely clear, and direct your mind towards it. Sometimes you should direct your mind towards a black, lustrous, spherical dot the size of a pea at the point in front o1 you where your folded legs touch your seat. For mental dullness you should direct your attention to the white one and your way of looking should be
as if into space. Your body should be in a breezy place and you should splash your face with running water. Wear thin clothes and follow a light diet. Do not sit near fire nor in the sun. If you have mental agitation and your mind proceeds in many
(directions), the visualisation and way of looking should be directed to the black dot. As for your activities, keep warm, do exercise and eat heavy, nutritious food.
Mental dullness and agitation are the greatest obstacles to mental quiescence. With dullness, your mind either has no clarity or, if it does, you are in a daze. To perk yourself up, visualise a white dot at your brow and thus bend your mind upwards. The effectiveness of the colour white for
? MENTAL QUIESCENCE MEDITATION 49
eliminating dullness can be illustrated by putting a white cloth in front of your eyes. The while colour being the image on your mind awakens you a little and your mind naturally becomes brighter. Furthermore, if you stay in the sun or in a warm, stuffy place you will inevitably becomct drowsy and dull. Therefore stay where it is cool and breezy and you will be fresher. Also diet is extremely important. Light food makes the mind similarly light.
With agitation, on the other hand, you are ovor-exclted add your mind cannot stay where you wish to place it. Even 'fit maintains a hold on an object, part of it starts to wander astray. Visualising a black dot by your seat bends the mind downwards and the sombre colour naturally makes your mind more subdued. If you are very fidgety, physical exercise will tire you and cause your mind to wander less.
Much agitation is due to the energy-winds being too light and active. Therefore a heavy, fatty diet will weight down these winds and ? make you less flighty.
Thus for a properly balance'\ meditation it is important to look after your body. Your mind rides on the energy- winds through the energy-channels of your subtle body. For these to flow properly depends on the condition of your rough physical body. Therefore a sound body and mind arct
interdependent.
I f you have neither mental dullness nor agitation~
direct your eyes and mind to either a small blue dot or an actual (small blue) object (on the ground) at the distance in front of you of the end of your shadow (or about an arrow's length away). With respect to these, first you should think, "The dot and so forth I am supposed to meditate on is like this," and then you should simply project your mind out to it. If after this (the visualised object) is clear, this is best. But even if it is not cJear, you
should merely think that there is an object like this and then make that the focus of your attention. Then without making any analysis or minute enquiry
? SO MAHAMUDRA
about it, let your mind reach its level and naturally
settle on it without any wandering.
The blue of a clear, dustless autumn sky is a neutral colour that neither uplifts nor subdues the mind. It is beneficial to have both mental placement and clarity with respect to this dot, but if you have only placement this is enough. With sufficient concentration. clarity will come
automatically.
While you still have full clarity, break your session and then continue meditating later. In other words, have short and frequent sessions. Holding your mind (like this) is the fourth point (for mental quiescence meditation) .
? Fot! using on No Objet! t
As for directing your mind on no basis or object, you should stare blankly into space straight in front of you with opened eyes and not direct your mind at any object whatsoever.
Space. like the nature of the mind, is a permanent, unconditioned phenomenon not dependent on causes or circumstances. Therefore staring into space before you is a method of approach for meditation on the mind itself.
This meditation is also similar to those done in anuttarayoga tantra practices concerning the death process. Normally consciousness relies on all the bodily elements as its basis. During the death process. however. the elements as bases progressively fail and consciousness relies on less and less of them. This is figuratively described as the elements dissolving one into each other. First the earth or solid element fails and consciousness can no longer rely on
? it. Then the same happens with the water or liquid. fire or heat and energy-wind or gaseous elements. Finally. the finest level of consciousness, relying only on space. is left alone. inseparable from the finest level of life-sustaining energy. This is what experiences the Clear Light of death and passes into the in-between or "bardo? ? ? state and on into your next rebirth. Thus meditation on the mind with no object is similar to the tantric ones of taking the Dharma- kaya as a pathway for death, in which you simulate in meditation the dissolution process of death and focus finally on the space-like mind itself in the Dharmakiiya Clear Light experience.
? S2 MAHAMUDRA
Meditation on no object should not be confused with blank-mindedness in which you are completely dull as if in a stupor or a faint. It is extremely alert, mindful and clear. but as in the Clear Light death meditations, without any object or thoughts.
Without letting your mind think about anything, do not allow even the slightest mental wandering. Do not direct your mind to (thoughts of) what qualities this state has or does not have, or the past or the future. Post your mindfulness as a spy to check with great diligence that you do not wander
astray, and then relax. In other words place yourself in a tranquil, uncontrived state of being here and now.
Do not wander for even an instant. Be as (attentive as) when threading a needle. Do not let you mind be turbulent, rather have it be like an ocean without any waves. Do not self-consciously try to accomplish anything, rather fix your mind like an eagle soaring. Be completely free from all expectations and worries.
When you have no mental wandering, thoughts will no( come. But when mental wandering occurs, then because your thoughts will come one after the other, try to recognise them for what they are as soon as they arise. In other words, stare right
at them and then fix your mind as before. No matter what thoughts arise in this way, just recognise them for what they are. Place your attention right on them without thinking anything
like "I must block them" or "I have succeeded (in blocking them)", or feeling happy or unhappy. Just look at them with the eye of discriminating aware- ness. Take the thought itself as the basis or
? MENTAL QUIESCENCE MEDITATION 53
object for your mind to hold and then fix upon it. Train your mind not to fall into either too tense or too loose a state. That is the fifth point (for mental quiescence meditation)
When you begin to meditate, it may &eem that your thoughts are ? increasing. This is not so, for you arc merely becoming more aware of the amount of mental traffic that passes through your mind.
The mind and its thoughts arc neither the same nor different. If they were one, there would be no way to quiet or eliminate thoughts. If they were different and separable, you could have thoughts without a mind. Thoughts are the
temporary play of the mind. The mind is clear and pure without any specific qualities, like a mirror. Thoughts are like tbCJ hnages on that mirror; they Cllnnot be separated from it, nor ftre they the same as it.
Thoughts arc the result of confusion about tlte true nature of reality, an~ there are many different kinds. Coarse or rough thoughts arc easy to identify. For instance, if you arc meditating on a cup, and tho thought arises that you want a drink of tea and then you call someone to fetch jt for yoq, this is a ~oarsc ~\lgbt. I\ fine or subtl~ tho. ught WCJ\Ildbe tllinking,"ThisisAct~p" or"Itismadeofwhite J>orcelaip", or identifyillJ tho sopod of a radio while trying to focus on the cup. But whatever type of thought arises, identify it for what it is. Recognise that it is merely a thought, the play of the mind like an image. on a mirror, and without grasping at it let it pass. Have your thoughts ~ntinually dissolve like a parade of characters marching a~ross " st11ge without any ever standing still.
If you think that a little thought does not matter, this is a poor attitude. Forest fires grow from a small llamc. Likewise from the small thought "This is a tea cup", if you
dwell on it you will soon be in the kitchen brewing tea having completely dis~rded your meditation. Just look at the thought, without following it out, and it will Di\turaUy di&s<>lve. Tberc is nothing else it cpn do.
? 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
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