No More Learning

Those who progress gradually develop these in stages. Here (the explanation has been given) in accordance with this latter type of person's approach and it must be taught after assessing the way in which the disciple has his experiences.
When looking, you must place yourself in a state of clarity without any grasping, like a small child looking (at the paintings of deities) in a temple.
Exert yourself with great enthusiasm to look in this way and abandon laziness. Turn away from your compulsive obsessions and have no requirements (which you feel must be met before you can practise). Have a renounced mind and faith, admiration and loving respect for your Guru. Make your mind-
. fulness firm so that your mind does not wander and practise in an uncontrived state without being fettered by expectations or worries. Be interested only in your future lives without letting ? yourself go after ever-changing worldly concerns. If you make an effort to look at the mind (with an Enlightened
. Motive of Bodhicitta), then it is impossible for you not to develop quickly and with certainty the pristine awareness o f penetrative insight. Therefore decide about the settled and moving minds. That is the fourth point (for penetrative insight meditation).
? BecotJnising tl1e Nature of tlae Settled Alintl
If you have cultivated looking at the nature (of the mind) like this in accordance with the oral teachings concerning the mind, there is practically no need for (your Guru) to make you recognise (its nature). It will reveal itself to you from within. Some people, however, do not recognise it even if this has happened. Others will have only a dry intel- lectual understanding of it from reading or hearing teachings and, although they have developed no expe- rience or insight despite their desire to do so, will say they have and describe them in unerring Dharma iargon. The Guru must be able to differentiate these (types of people) and the disciple on his part must practise taking all this to heart.
After you have examined or looked at the nature of the mind and reach~ a decision about it, you must experience? it in meditation and recognise the experience in terms of what you have previously ascertained. Therefore the Guru is essential, for through his interplay and questioning he lead$ you to the correct decision about the nature of your mind and confirms for you when you have had a true medita- tional experience or insight into it. This is what it means for a Guru to make you recognise your mind or, literally, to introduce you to it.
The first way to make beginners recognise the n:~ture (of the mind) when they are looking at it (is
? PENETRATIYE INSIGHT MEDITATION 8S
as follows). Look at the nature of the settled mind in the way as was done before. The nature of the settled mind is a clear, vivid brilliance, not a- total nothingness. In this settled state there is clear, open, resplendent, gently flowing consciousness which cannot be identified (as this or that). You cannot say that it is like this, that it has a colour, a shape and so forth. It cannot be put into words or expressed as being like this or that. Athough it cannot be identified (as this or that), nevertheless pristine, pure, brilliant, resplendent, vivid (moments of) consciousness which make things clear with no obstruction happen to you (all the time). This consciousness is not something that previously you did not see, but now you do; or
previously you did not experience, but now you do ; or previously you did not know about, but now you do.
It has always been the case, for the nature of the mind is permanent.
But you must know from the depths of your heart that it cannot be pinpointed or said to be like this or that.
If you have only a (dry, smug) intellectual understanding that it is a clear, resplendent, unidentifiable state of clarity and Voidness, you will be unable to make any progress. Therefore this wiU not do. But if this (realisation) has dawr. ed
from within (from your own meditational practice), then you have really had penetrative insight into the (nature of) the settled mind. Therefore except for conscientiously (meditating) starkly on the nature (of the mind), there is no way to see it.
? 86 MAH. lMUDRA
I f (the Guru) introduces you to it prematurely, you will be left with only a dry intellectual under- standing and will become jaded. Then no matter what other things he may try to explain to you, they will only cause harm. Therefore (the Guru) must not try to make you recognise (the nature of your mind before you are ready to see it).
If the Guru tries to make you recognise the nature of your mind before you have had any meditative experience, you will have only an intellectual understanding. Because of your smugness and self-satisfaction, you will become jaded, lacking all appreciation for the profundity ofthe teachings. Closed-mindedly you will feel you understand everything already and therefore will disparage all your Guru's further efforts to teach you. Like a stone in water, you will not absorb anything be says and thus you will make no progress. Therefore it is better for the Guru to be reserved about teaching the nature of the mind, lest be
do so prematurely and jade the disciple.
If you have not cut the stream of your thoughts, you will not see the nature (of your settled mind). If you do not see this nature, you cannot be made to recognise it for what it is. And if you have not recognised it, then your meditation will not become an actual path (to Enlightenment).
When you have excellent experiences and boons (in meditation), look at them. Even when things are going poorly, try repeatedly to intensify the clarity.
In other words, when you are in pain, do not indulge yourself but rather look at the nature of the mind experienc- ing this pain and try to intensify and focus on its clarity. This is similar to the technique used to eliminate mental wandering in tantric visualisation meditations, namely inten- sify the clarity of the visualisation and extraneous mental activity disappears.
To teach the methods for cultivating such type of
? PENETRATifiE INSIGHT MEDITAT/ON 87
practice is called a (meaningful) oral explanation. When you know how to meditate, it is called a finished oral explanation. Then if you cultivate this state without any mental wandering, there will be no trouble in developing experiences and insights. Therefore, in order to reach certainty about the nature (of the mind) after you have seen it and to have all your doubts cut, it is necessary (for a Guru) to introduce you to it (in other words, cause you to recognise it).
In general, there are two things (needed) in meditation, mental quiescence and penetrative insight. Of these, (mental quiescence) is when your mind has been placed in its relaxed, natural state and you have a settling of the mind into its natural, clear, resplendent state after all thoughts have been quieted in their place (having looked at them the moment they arose). Your conventional mind does not indulge in any mental wandering concerning this life or worldly things. It is blissful and tranquil, with all delusions quieted into a fine sleep. Settled single-pointedly on the nature of virtue, your mind
stays wherever you place it for as long as you want. It is under your control. You do not feel even the passing of your breath in and out. If your (meditation) is like this, then it is a distinguished state of mental quiescence.
The flash experiences and boons of bliss, clarity and bare non-conceptuality (you receive in this state) are very important. They do not fulfil the requirement to count as insights, (for that you need penetrative insight), but you cannot do without them. If you cultivate them without any compul? sive attachment, and remain in this state (of mental
? 88 MAHAMUDRi
quiescence) without Jetting yourself lapse into any mental duJiness, agitation, or unspecified state of indifference, you wiU come to know and experience what kind of object your mind is-although you cannot say that the nature of the mind is like this or that, or has this colour or that shape, for it is beyond all words, thoughts and description. It
cannot be put into words, like the sexual bliss of a young adult. A unity of clarity and Voidness, it is free from all extremes of mentally fabricated (modes of existence) and cannot be identified (as this or that). It is unadulterated by any conceptual thoughts of the Dharma. It is unsullied by any conceptual worldly thoughts. It cannot be
pinned down (with the conceptual thought that) this is a non-conceptual state or one of mental quiescence.
Such a consciousness which is in its own state, at its own level. in its own place is calJed the root of all good qualities, the normal mind or simply the mind. If you are unconscious of it, then you have ignorance or unawareness and the cyclic existence of sams~ra. But if you are conscious of it, this is
called awareness, pristine awareness, Nirvar:ta, the pristine awareness of simultaneity, the primordial state, the Clear Light, or penetrative insight. Therefore now you should divide clearly this head- water of either sams~ra or NirY~r:ta?
If you recognise the mind, it is Nirvir,ta; but if you do not, then it brings you samsilra. Thus the nature of samsira and NirVilQa is the same. Their difference is in terms of your awareness of their nature.
When your Guru introduces you to the nature (of your mind), you will recognise it like meeting (an
? PENETRATIVE INSIGHT MEDIT A TION 89?
old friend) you knew long ago. Such a recognition is called recognising the mind. (The nature of the mind) is not something produced by the great discriminating intelligence of a disciple or the skil? ful oral teaching of a Guru.
It has been there all the time and is something you come to recognise only through meditational practice.
From time immemorial (your mind) has been like this, but because it has been obscured by delusions and thoughts you did not recognise it. But now that the stream of your thoughts has been cut and you have been introduced to it, you know it.
The mind is a pristine clarity that cannot be identified (as this or that). Although it has no inherently existent nature as such, yet it allows for clear appearances. The defining characteristic of the mind is that by nature it is clear, void awareness. It is pristine and alert with no discontinuity. That is the nature (of the mind). When you have a stark recognition of this, cultivate it at all times without any wavering. The benefits from this are beyond aU imagination.
Therefore to develop penetrative insight into (the nature of) the settled mind and to recognise it, there is this first actual introduction (by your Guru to your mind). Take it to heart, put it into practice and cultivate it continually. This is extremely important. That is the fifth point (for penetrative insight meditation) : recognising in this way (the nature of the settled mind) and cultivating it.
? Recognising the Nature of . the. llovingor Tl1inking. llind
The second way of looking (namely at the nature of the moving or thinking mind) cuts the root of the foundation (of ignorance). There are two points (in connection with this) : (1) being introduced to the non-conceptual mind and (2) being introduced to the moving mind or thoughts, (this latter one) referring to being introduced to the moving mind when a thought has already arisen
or you make one arise. ?
The first is as follows. You have looked at the pristine, clear, resplendent, non-conceptual settled' mind which is an awareness free of mental dullness and agitation. You know that (its nature) has no arisal or cessation, yet you do not {conceptually) think, "It has no arisal or cessation, no colour, shape and so forth. " To do that is penetrative insight into the non-conceptual mind.
To conceptualise about the lack of qualities of the non? conceptual state of mind is to go to an extreme of making non-existence into a "thing".
As for the second, if you say that all thoughts (by nature) are a total Voidness with no arisal or cessation, you are taking Voidness too literally (and going to the extreme nf nihilism). What they are
? PENEI'IUTIVEINSIGHT MEDITATION ~~
is a vividness that leaves no trace and (the nature of) which has no arisal, cessation or enduring and cannot be identified as having this colour, that shape and so forth. If (you realise) this much, you have developed a little (understanding). Further- more, you must recognise that they cannot be identified as this or that and do so without concep- tually thinking, "They cannot be identified as this or that. " And, without any grasping or contradiction
(in your mind between thoughts being both vivid and void, you must recognise) that thoughts both arise and subside at exactly the same time (like a drawing on water). In addition you must gain the insight that there is not the slightest difference (in nature) between thoughts and the object of thought, between the mind when it is settled and when it is moving, between past (and present) mind, between past (and present) thoughts and so forth. (They
. are all by nature) clear, brilliant awareness.
When you draw a thought in (for interrogation) or when a thought disappears, it is not that it has gone into a clear Voidness (or one has been left in its place). Rather, the thought that arises all of a sudden is itself a clear Voidness. When you realise or gain this insight, then you have recognised (the nature of thought).
There is not even the slightest difference between the non-conceptual state and that of true insight into the fact that moving thoughts, the settled mind and the nature of thoughts themselves are all three
clear, void and brilliant. To hold the two (as being different) is an interpolation of the mind that does
not recognise them.
? 92 M. . 4HAMUDRA
Previously when you did not recognise (the nature of) thoughts, you were unable to take them into your meditation. This was ignorance (or unawareness). But now that you recognise them, you can meditate on thoughts themselves and thus they become awareness or pristine awareness. Now you can make thoughts the root of meditation. Previously the thoughts themselves were obscuring. themselves, and so you could not see them.
They were so thick, they obscured their own nature. But now they are transparent ; you can see right through them.
This present meditation on conceptual thoughts is known to be more especiaJly distinguished than the meditation on the non-conceptual state. There? fore whatever thoughts arise, you should take them as what to recognise. When thoughts do not arise, they stay in this state of them not arising. There is no need to emanate (or produce) them. When they do arise, then stay in this state of them arising. There is no need to collect them back. Therefore, without giving any heed to expectations or worries, bring your thoughts themselves into the nature of your meditation.
Thoughts are nothing more than the mind. This mind, which naturally subsides, is the Dharmak~ya, by nature a clear, void brilliance, devoid of anything to be subsided or anything to do the subsiding. When you gain this insight, then you have had penetrative insight (into the nature of) thought. You have recognised the Dharmak~ya, which is a unity
of clarity and Voidness.
Thus you must realise that thoughts, being a clear Voidness, arise and subside at exactly the same time, like
? PENEI'IUTIYE INSIGHT MEDITATION 93
a handprint on water. They have no endurance and there is no interval between their arising and subsiding. Nor is there space between them as if they were ? ? things" that could be separated by space. This is what the term "naturally subsides" means, which when translated literally is "self? liberation".
In short, you should recognise whatever (thoughts) arise, place your mind single-pointedly and uucontrivedly right on their very nature, without any mental wandering, and cultivate this state. This is the second actual introduction (by your Guru to the nature of your mind). Having recognised it, however, is not enough. You must cultivate the continuity (of this awareness). That is the sixth point (for penetrative insight meditation).
? Be~ognising the Nature of tl1e JJiiiUI BeRe~ting ApJietlran~es and of tl1e JJlind in Relation to the
Bodg
The third introduction is being made to recognise (the nature) of the mind reflecting an appearance and this is in terms of the inseparability of the mind and appearances. When you look at any o f the five types o f external sense objects (sights, sounds, smells. tastes or tactile sensations), the object which is obvious with no obstruction but
about which you cannot think that it is some object out there, solid and rea), and the vivid mind that is looking at it without actually clutching some- thing-these two are neither the same, nor different. However you should not (conceptually) think that they are neither (the same, nor different).
To do so would imply that being neither was somo sort of inherent nature truly existent in them.
likewise, the body and the mind are neither the same nor different. They are inseparable, a unity of clarity and Voidness, ofappearance and Voidness, Jike the (reflection of the) moon in water.
? PENEI'RAT/I'E~NSIGHTMEDITATION 95-
If the reflection or appearance of the moon in a puddle and the water were the same, then when you put your hand over it, the appearance should still be there. If they were different, you should be able to lift the appearance off the puddle like a piece of paper.
Furthermore, whatever feelings you have, such as bot or cold, are also appearances. Because you do not recognise them as (a unity of) appearance and Voidness, your mind mentally labels them (as truly existent) and thus you have the infinite variety of grasping. But aside from this, on the ultimate level, whatever physical or mental feelings you have are devoid of being an (inherently existing) basis for labelling. You must gain this insight.
In a dream, you have a body and you see many appearances, and they all seem real and truly existent. But when you awake, you see that they were all of your mind and appearing to your mind, and that they had no true basis for their existence or for you to have labelled them "'my body" and so forth. The same is true of death with reference to your life's experiences and when you awake from ignorance and see what you deceptively considered concrete and real is actually void of existing as such.
Appearances all come from the mind. If you think: there ? are ghosts or demons, you will see them. If you do not believe in them, you will not. Once Je-tziin Mi-la rll-pa was meditating in a cave and, noticing a hole in the wall, be wondered if it might contain a ghost. As soon as this thought arose, a horrible ogress riding on a musk deer
appreared and asked him, "Why did you call be ? Your grasping ego sent for me. Quiet your mind and then I can leave. " Likewise, it is because you have been fooled into thinking that appearances exist as real, solid objects "out there" that you believe them to exist that way. This is nothing more than superstition.
?
All appearances are reflections of the mind, void of true, inherent existence as something solid "out there'. .
? -96 MlfHAMUORA
uisting from its own side. For instance, great Lamas will come to Bodh Gaya and sec it as a paradise and all the people there as deities. To a beggar, it ? Will appear as a hell. And for each of them, this is reality. Consider a glass of liquid. A hell-creature sees it as molten copper, a hungry ghost as pus and blood, a fish as a home, a human as water and a god as nectar. Each of these is merely an appearance to and of the mind. However things appear to you, that is your mind. But appearances arc all deceptive, because they appear to be real and "out there. ,, when in fact they are not.
Consider the same person wearing the same set of thick clothes in summer and in winter. At one time he labels them heavy, at another thin and light. What is the basis for his labelling them as such ? There cannot be an inherently existing basis for this in the clothing : it is all
appearance. The same is true with feelings.
Snuff and chili pepper are either delicious or terrible
depending on what you are accustomed to, in other words how they appear to you.
Whatever. appearance comes up (before you, such as your finger), look at it (in an intensely staring) manner and focus your mind (on it single? pointedly for several minutes). Then relax your stare a little. At first aU the details are sharply there. But then after a while, the (image) goes away in its very place because either you became nauseated and did not want to look at it any . more, or your eyes went numb or started to tear. But then when you look at it a little (once more), a vivid appearance that cannot be grasped comes (again). It has come back in its very place.
At this point (you should realise) that your own (mind) and the appearances to and of it are inseparable. They are (a unity of) appearance and Voidness, resplendent without any object (inherently
? PENETRATIVE INSIGHT MEDITATION 97
existing on its own side). Because there is this reflexive appearance of the actual abiding nature of reality, also known as the defining characteristic of the mind, there are no two separate, different things-external appearances and the internal mind. The mind's own lustre arises with no obstruction;
that is all.
Appearances as objects to be grasped and consciousnesses to grasp them are both the arisal of deception. At such a time, these (appearances) can- not be singled out to the side; they appear because they are the self-deception of the mind. Therefore the mind is the appearances. Aside from this, there is no such thing as an appearance that can be established even to the slightest degree as existing inherently as a separate object.
A scarecrow seen at a distance appears to be a mao. What is this appearance, except for your mind?
Previously, because this was obscured by igno- rance or the mind's grasping (for true existence) you could not see it. But now that the stream of your grasping conceptual mind has been cut, you can recognise the (reflecting mind's) own nature and that there are no (truly existent) objects. Without grasp-
ing at appearances (to be truly existent) you see that appearances are resplendent and void and are not (inherently existing) objects. They are known as the light-rays of the Dharmaka:ya, appearances aris- ing simultaneously (with Voidness, like a sprout and its shadow).
Thus when your friend appears before you, just see his appearance and remain in the here and now. Do not think, ''0, what a good friend he is," or "What a horrible friend, he didn't write. " Do not cling to an idea of this
? 98 MAH-lMUDR. . l
person as an unchanging concept, inherently eAi,tent, solid and real. Remain open, fresh and spontaneous, without expectations, worries or preconceptions and realise the inscparabiJity of appearance and Voidness. Remain with
the void appearance of the person and not your fixed ideas.
Now cultivate (this awareness) without any fabrication. Give free rein to your six conglomerates and cultivate practising in terms of whatever appears to the mind.
The six conglomerates are the consciousness, cognitive power and objects of your faculties of seeing, bearing, smelling, tasting, touching and thinking. Realising that a
consciousness, cognitive power and object are all three interdependent, void of existing inherently alone and aU necessary for a cognition, just relax and be aware of whatever comes up.
With your mind comfortable and at ease in this state, place it uncontrivedly on the actual nature of reality. Do not try to achieve bliss, clarity, Voidness or excellence. Do not dwell on the past. Do not think of the future. Have no thoughts of the present. Do not meditate by intellectualising. Letting your mind be at its own level, fluidly flowing in the here and now, without any effort or anxious cares, place your- self in the natural state of the mind itself. Place yourself in a state of the inseparability of appearance and Voidness, the inseparability of the sounding (of sounds) and Voidness, the inseparability of bliss and Voidness, the inseparability of awareness and Void- ness, the inseparability ofclarity and Voidness. When you understand with bare perception the inseparabi- lity of appearance and Voidness like this, namely how appearances are not blocked but likewise cannot be grasped, then you have had penetrative insight into (the mind reflecting) appearances. You have
? PENETRATiVE INSIGHT MEDITATION 9~
recognised the Dharmakl[ya which is a unity of Voidn~ss and appearance. If you cultivate the con- tinuity of this state,? you will develop stable, sublime ~periences and insights. Being made to recognise tfie nature of the mind reflecting appearances is the third introduction. ? That is the seventh point (for penetrative insight meditation) : cultivating your practice in this way.
? BecOf/lfising the Nature ol tl1e Settletl and 6lovi11g Jlintls Togetl1er
Next is the introduction made after having look- ed to see if the settled and moving minds are the same or different. When you analysed whether the settled and moving minds were the same or different, you understood from (the nature of) the two how to make thoughts into your meditation, for the settled and moving minds are nothing but the same. The way they arise is that they alternate~ When the mind is settled it is not moving, and when it is mov- ing it is not settled. But the agent for both is the mind alone and the nature of both is a clear, void brilliance. It is nothing more than that.
Furthermore, it is not that after you draw a thought in (for interrogation) then you see a clear, void brilliance. Nor is it that when a memory or thought disappears, it goes into a clear Voidness or one is left in its place. Rather, the thoughts that arise in the moment all of a sudden are themselves a clear, void brilliance. When you have gained this insight or understanding, you know the abiding nature of the mind.
The settled and moving states can be referre4 to as fingers dividing from the same hand. ,
? PENETRATIVE INSIGHT MEDITATION 101 They are both or the same nature as the hand, but if
it is one finger it is not the other.
When the mind is settled it is a clear resplendence
if\ a non-conceptual state. When it is moving with thoughts, the nature of these thoughts themselves is a clear, void brilliance. It is nothing more than that.
When you have the insight that all appearances of objects are simply affectations of the mind like waves on water and cannot be ultimately established as having any true, independent existence, this is (known as) the recognition of appearances as the mind. When you analyse the nature of this mind to? see if it has a going, a staying or a coming and have the insight that it cannot be established as having any of these, for the mind, like a dream-elephant or horse, ultimately has no true existence,, this is the recognition of the mind as Voidness.
(Furthermore) when you have the insight that various (appearances) spontaneously arise from this. state of pure clarity and Voidness, without any obstruction like (the reflections of) the moon in water, this is the recognition of Voidness as spontaneous. (arisal). And concerning this spontaneously arisen clear, void awareness which is free of all mental fabrications (of extreme modes of existence), which. is not something that comes about by change, which does not waver from (or in any way block) the Great Bliss and which has just spontaneously arisen -when you are convinced that it arises and subsides at exactly the same moment like the knotting and uncoiling of a snake, this is the recognition of spontaneous (arisal) as automatically subsiding of itself.
The mind you are to be made to recognise is nor-
? 102 MAH. lMUDRA
mal consciousness which can think up anything and everything, is all-aware and all-flexible. It itself is known as the unity ofclarity and Voidness, the Great Bliss, the Voidness possessing that which is perpet- ually supreme, or Mahrunud. nt, the Great Seal of Voidness. When you recognise it, this is known as the insight of Mah~mudra. Therefore place your mind in its own state of vivid awareness without anything to meditate on and without letting it wander for even an instant. Relax and be at ease without any expectations or worries, hopes that your medita- tion will be good or fears that it will be bad. By cultivating the natural state ofyour normal conscious- ness, you will behold in the very instant of here and now the Mahrunud~ Great Seal of Voidness, the unity of bliss and Voidness and (you will see it) like
the clear expanse of cloudless space.
Now that mental quiescence has been joined with penetrative insight, sublime experiences and insights will happen. This fulfils the requirement of actually having entered the path of Liberation. Voidness is the way the mind is, clarity is its defining characteris- tic and the unity of these is the mind's nature. (There are many names for) this clear, vivid brilliance with a nature of bliss, clarity and bare (non-conceptuality), which is freeof all extremes of mentally fabricated (modes of existence) such as good or bad, arising,
ceasing or enduring, existing or not existing, perma. ;. nent or impermanent and which is beyond all words and thoughts, which cannot be identified (as this or that) and yet can be experienced. It is known as the very essence of great pristine awareness, the rea1ity of the great natural occurrence, the abiding nature of the way in which all knowables exist, pure
? PENETRATIYE INSiun~ ? ? ? --~--
awareness, the very nature of things, the equal factor (of salhsara and NirvaQa), the Great Bliss, the Buddha-nature, the perfection o f wisdom, ~mniscience, the Voidness possessing that which is perpetually supreme.
Because everything can be understood by the mind, it is (called) mind-only. Because it is free of all extremes or middle, it is Madhyamaka, the Great Central position. Because it is difficult for everyone to comprehend, it is the hidden, or secret tantra. Because it destroys all deceptions, it is the Vajrayana Diamond-hard Vehicle. Because it beholds the essence of Buddhahood, it is dalled the Dharmakuya. .
In short, what you must recognise is that which is free from all mental fabrications that would grasp at a duality (of truly existent consciousness and objects), in other words the pristine awareness of non-duality, the equal factor (of samsa:ra and NirvaQa), the Great Bliss free from mental fabrica- tions, the Maha:mudra Great Seal of Voidness. Fur- thermore, you should float above (the ocean of salhs-a:ra) on your fervent regard and loving respect (for your Guru) which you take as what is most vital. Then circle continually in making requests (to him for inspiration) without ever feeling you have
done enough. And then alight upon an obvious placing of his inspiration and blessings on you.
When you recognise that there is this stark brilliance as part of yourself, unobstructed, unhidden, free from being unobvious, you have arrived at the Mah~mudra that is the basis. To look at the nature (of the- mind) is the Mah-a:mudru that is the path.
To realise (this nature) with full conviction is the
? 104 MAH. . lMUDRA
Maha:mum that is the result. Therefore joyfully
cultivate yourself in this way.
Now the attainment of a (fully endowed) human body has become meaningful. You have actually entered the path of Liberation and made sams-a:ra have an end. Therefore meditate well and with joy, and cultivate this for a long time. That is extremely
important. Having looked at the settled and mov- ing minds and been introduced (to their actual natures), you have recognised that appearances are the mind, the mind is Voidness, Voidness is sponta- neous (arisal) and spontaneous (arisal) automatically subsides of itself. This is Maha:mudra, pointing a
finger at the Dharmaka:ya. Cultivate its practice continually. Follow it through to the end. Without leaving it as only a (dry) intellectual understanding, be certain to place it on your mind-stream. That is the eighth point (for penetrative insight meditation).
? Summaru
This has been the actual body of the text, the introduction to mental quiescence and penetrative insight. First you should focus on looking (at the nature of the mind) and then gradually you will be made to recognise it in accordance with how (your experiences) develop and your understanding o f them. It will all be correlated. In other (texts), there may be introductions in accordance with each way in which (experiences) may arise and be under- stood, and that is all right. But here I have corre- lated (the introduction) in accordance with the (four)
ways of looking and not relied on just amassing many words. These introductions, which accord with true insights and reach to the true meaning, must be correlated and applied by each person individually to his own account and progressive
insights. What I have written is in accordance with the general way in which (experiences) develop and achievements are made.
If from the beginning you were to be introduced to the nature (of the mind before you were ready), the introduction might have jaded you. If someone
familiar with the Dharma becomes jaded, it is. questionable whether (experiences and insights) will develop on his mind-stream. Therefore I have organised the way the introduction should be made like this in order to eliminate that (danger). This. concludes the actual body of the practice.
? Combining Hlahiimudrii witlt
? Otl? er Pra~ti~esand tl1e Fo1tr A~tivities
The third section is the concluding material, deal? ing with enhancing (your practice). In your medita? ? tion session (of single-minded concentration) have your mindfulness keep a check so that you have no
mental wandering. I f (your thoughts become completely) spread out, place (your meditation) aside (and take a rest). In your post-meditation period, if you lapse into mental wandering, alternate it more with meditation sessions in which you cultivate hav.
ing your mind not wander.
Thus you must gauge yourself and know when to take
a rest if you are pushing yourself too hard in meditation and when to meditate if your mind becomes too scattered during daily activity. Through such skilful alternation you will enhance your development of the MahAmudra realisa-
tion at all times.
When thinking about death and impermanence, you should have a state of mind that thinks, "As for death, my own combined body, speech and mind
are going to die". Then (on top of this) you should recognise the nature of death and of the mind that thinks of death and thus become liberated from ,grasping for (truly existing) permanence and imper-
? 110 MAHAMUDRA
manence, which are nothing but mentally labelled (categor:es made) by the mind. Likewise when thinking about all the disadvantages of salhs~ra or cyclic existence, you should come to realise that sarhs~ra and Ni~r;ta are like far and near moun- tains in a dream.
With such practices you enhance your realisation of the simultaneity of the two levels of truth. On the relative or conventional level you have death, impermanence, tho auJfering of samsara and so forth, all of which are deceptive
appearances nevertheless experienced as such. On the ultimate level the mode of existence of these appearances is Voidness; they lack true inherent existence. The two levels of truth, relative and ultimate, appearance and Void- ness, arc inseparable. You need the simultaneous realisa-
tion of both like two wings in order to fly. Do not go to either extreme that appearances are totally non-existent or that they truly exist. The former is nihilism or grasping at Voidness, the latter is the extreme of affirmation, grasp- ing at true existence. No amount of realisation of Void- ness shall make you less mindful of the common prelimi-
naries such as death meditation.
Furthermore, when you meditate on love and
compassion based on the realisation that all sentient beings have been your mothers and fathers, and likewise when you meditate on the wishing and venturing states of the Enlightened Motive of Bodhicitta up until your attainment of the Enlight-
ened Mind, you should recognise the nature of all these. Placing yourself in an uncontrived state, settle into a state of realisation having an outstand- ing (relative) Bodhicitta as its aspect and (an under- standing of) tbe nature (of this aspect, ultimate Bodhicitta) which is unmanufactured and free of all mental fabrications (of extreme modes of existence). Doing this is the inseparability of Voidness and
compassion.
? ENHANCII{G YOUR PRACI'ICE 1J
Love is the wish for everyone to be happy and compassion for them to be free of suffering. As you have undergone bcginningless rebirth, at some point everyone
? bas been your mother or father. Remembering their kind- ness and wishing to repay it, you should develop the wishing state of Bodhicitta, the thought to attain Buddha? hood in order to be most effectively able to help them. The venturing state of Bodhicitta is to engage in the practices that will bring you Enlightenment. such as the perfections o f generosity . moral discipline. patience, enthusiastic perseverance. meditative concentration, discri- minating awareness and so forth. All this is relative? Bodhicitta. Ultimate Bodhicitta is the realisation of Void- ness.
What is required is to have a simultaneous realisation of relative and ultimate Bodbicitta in the same manner as the two levels of truth. Just as when meditating on Guru- yoga you visualise your Guru in ?