Mahamudra: The Moonlight (Quintessence of Mind and Meditation)

Mahamudra meditation is simultaneously the most profound of meditative disciplines and most accessible for modern practitioners. Traditionally passed orally from teacher to disciple, Mahamudra's instructions point the meditator to the innate perfection of every experience.

When it first appeared in 1986, Mahamudra: The Moonlight _ The Quintessence of Mind and Meditation was the first presentation in English of a major Tibetan Buddhist work on meditation. This classic guide was composed in the sixteen century by an eminent lama of the Kagyu School and is so comprehensive and practical that it is still widely used today as a manual. Divided into two major sections, it presents first the common approach and then the Mahamudra approach to tranquillity (samatha) and insight (vipassana) meditation.

Mahamudra is the first English translation of a major Tibetan Buddhist presentation of the theory and practice of meditation-a manual detailing the various stages and practices for training the advanced student. The original Tibetan text of nearly 800 pages was composed by Takpo Tashi Namgyal (1512-1587), a great lama and a scholar of the kagyu sect of Tibetan Buddhism.

His text is so vast and thorough in scope that it is still the primary source used by living Tibetan meditation masters in instructing their disciples. The first major text representing the meditational methods of both Mahayana and Vajrayana Buddhism to appear in English, Mahamudra is an invaluable guide for advanced students, scholars, and Buddhist practitioners. Mahamudra is the first English translation of a major Tibetan Buddhist presentation of the theory and practice of meditation-a manual detailing the various stages and practices for training the advanced student. The original Tibetan text of the student. The original Tibetan text of nearly 800 pages was composed by Takpo Tashi Namgyal (1512-1587) a great lama and a scholar of the Kagyu sect of Tibetan Buddhism.

The first major text representing the meditational methods of both Mahayana and Vajrayana Buddhism appears in English. Mahamudra is an invaluable guide for advanced students, scholars, and Buddhist practitioners.

Review(s)

"Mahamudra: The Moonlight has helped numerous serious Dharma students. It is excellent that the second edition is now being brought out." - from the foreword by His Holiness the Dalai Lama

About the Author(s)

Dakpo Tashi Namgyal (1511-1587), a lineage holder of the Drukpa Kagyu school of Tibetan Buddhism who also trained in the Sakya school, was renowned as both a scholar and meditator. During his later years, he served as chief abbot of Daklha Gampo in southern Tibet.

Mahamudra: The Quintessence of Mind and Meditation was translated from 1976 to 1977. The finalization was done in stages, from 1981 to 1983, in between my other work. I paid special attention to the careful checking of the entire translation and editorial work, to the preparation of footnotes, to the bibliography of the Sanskrit and Tibetan titles of the Tibetan texts quoted in this treatise, and to the index.

For many years I have devoted myself to the translation of Tibetan literature — both secular and religious — into English, but have delayed publishing my translations of Buddhist texts in order to ensure their complete accuracy. None of us in the tradition has any illusions about being able to achieve the same high standard of writing and translating as that of the learned and enlightened Lama—Lotsavas of ancient Tibet, who translated Buddhist works from many other languages. Besides, the conditions for serious translators are not favorable in these modern times. Yet a series of significant events in my life finally brought about the translation of this great esoteric text.

Since.1959, when many thousands of Tibetans escaped to India and other neighboring countries, I had been asked to translate Buddhist texts by the highest authority within our tradition and by many of my Lamas. In 1969 the late Venerable Dukchen Thuksay Rinpoche, renowned master of the Drukpa Kagyti Order, presented me with a xylographed print of a Tibetan text during an assembly at Sangngak Choling Monastery in Darjeeling (India). While blessing me, Rinpoche, in his gentle voice, said: “This is the most important sacred text! I urge you to translate it." When I opened the book and read the title, I was deeply moved. Here was the Mahamudra text, one of the great Buddhist classics that I had already been studying.

A few years later, His Holiness Karmapa Rigpei Dorje, the Sixteenth Karmapa, presented me with seven great commentaries on the sutric and tantric teachings. He also handed me a certificate bearing his seal that assigned me the task of translating these texts. On the list of titles this Mahamudra text was especially marked for translation.

Finally, during a visit to New York in 1975, Dr. C. T. Shen, president of the Institute for Advanced Studies of World Religions at Stonybrook, offered me a contract for translating the same Mahamudra text. Dr. Shen also invited the Venerable Dezhung Rinpoche to be adviser for this project. In addition to his generous financial support, Dr. Shen provided us with a lovely, quiet residence on his Long Island estate of Bodhifield. Throughout our two-year stay there, both Dr. and Mrs. Shen extended to us every possible courtesy and assistance. I personally and all of us in the Dharma are indeed deeply indebted to Dr. Shen, especially since his sponsorship represents only one of his many invaluable projects for the advancement of Buddhism. I here also express my deep respect and appreciation to the Venerable Dezhung Rinpoche, a great eclectic Lama and a teacher of the Sakyapa Order, for his advice and explanations of the difficult passages found in this text.

My sincere appreciation and thanks are due to my family for their encouragement and support: to my wife, Gisela Minke, for having enthusiastically and tirelessly typed and checked the English; to my son Samphe Dorje for his invaluable help in editing the first part of the translation; and to my younger son, Nawang Tenzin, for providing me with much practical help.

I wish to acknowledge with deep appreciation the advice and assistance given by a number of individuals: first and foremost my dear friends Mary Ann and Lawrence Tucker, who have consistently encouraged and supported me; my friend Ani Tsering Chodon (Martha Hamilton) for checking and typing the bilingual bibliography of the titles quoted in Mahamudra; the Venerable Chogyam Trungpa, Rinpoche, Dr. Herbert V. Guenther, and Dr. Garma C. C. Chang for reading my list of Buddhist technical terms in English and Tibetan; and also my friends Gene Smith, Hannah Robinson, Dr. Gloria Count-van Manen, and Elizabeth Dale for having read parts of the translation and for having encouraged me.

My sincere appreciation and thanks also go to the staff of the Institute for Advanced Studies of World Religions at Stonybrook, Long Island, for making available to me many Tibetan texts and for allowing me to use the facilities of the institute.

I want to express special thanks to those institutions and individuals who have provided me with some of the funds required for the finalization. The major part of this expense and much voluntary assistance came from my own family. I am very grateful to Buddhayana Foundation in Massachusetts, to the Marsden Foundation in New York, and to Mr. Michael Wunmbrand for providing me with part of the funding.

Last but not least, I am very grateful indeed to my publisher, Mr. Samuel Bercholz, of Shambhala, who took a personal interest in this publication.

The xylographed text of Mahamudra used in this translation was printed on handmade Tibetan paper from carved woodblocks that had been preserved at Sri Neuteng of Gyal, in Dingri, western Tibet, until the “cultural revolution.” The folio numbers of this text appear in the left—hand margins of this English translation.

Since this text is an original Tibetan composition and contains numerous terms of distinct Tibetan character, I have included a limited list of Sanskrit equivalents. The Tibetan script (which was adapted from an ancient Indian script) employs many silent letters. The recent practice of literally transcribing Tibetan words seems only to confuse foreign readers. I myself was surprised and amused when I first read my name in English as “bLobzang Phuntshogs.” In this text I have deliberately adhered to the more practical phonetic rendering, which facilitates smooth reading.

Despite my dedicated efforts, there could still be errors and inaccuracies in this translation. If so, I sincerely apologize for these shortcomings. ‘I must confess that in both the translation and in my introduction I have addressed myself mainly to practicing Buddhists and only partly to the general readership. It is my sincere wish that this great text may serve practicing Buddhists as an illuminating guide while conveying the Buddha’s message of universal enlightenment, thus fulfilling the noble goal of the sponsor and of all others directly involved with this effort.

May this translation also be regarded as one of the worthy memorials in honor of over one million Tibetan Buddhists killed in Tibet during the last three decades.

Translator’s Introduction

Mahamudra: The Moonlight — Quintessence of Mind and Meditation represents the advanced doctrine and practice as understood and realized by the Kagyupa Order of Tibetan Buddhism.

The original Tibetan title of this sixteenth-century text is Ngedon chakgya chenpoi gomrim selvarjepai lekshey dawaiozer, which reads literally as “The Perfect Description of Moonlight that Illuminates the Stages of Ultimate Mahamudra [The Great Seal]." The term “Great Seal" (Mahamudra) contains many different meanings. Here it stands for the ultimate nature of mind and reality. Lust as a royal seal wields unchallengeable authority, so the all-encompassing voidness of the ultimate reality prevails upon the cosmic phenomena. It also stands for the path of self-realization, which integrates authentic view, contemplation, and action into one perfect insight.

This extraordinary treatise provides not only a wealth of knowledge but also methods for realizing enlightenment. In writing this work the great Tibetan teacher Tashi Namgyal (1511-1587) made known many of the ancient secret oral teachings and published them as xylographic prints. Among other well-known treatises by the author are The Resplendent Jewel: An Elucidation of the Buddhist Tantra and The Sunlight: An Elucidation of Hevajra-tantra. In the course of his extensive studies and training, Tashi Namgyal studied with some Sakyapa teachers and even acted as the abbot of Nalanda Sakyapa Monastery, north of Lhasa. During his later years he functioned as Gampopa’s regent and as chief abbot of the monastery of Daklha Gampo, in South Tibet.

The Mahamudra is neither a students’ manual nor a self-explanatory book. Like other great Buddhist treatises it is studied under the guidance of a chosen teacher. The need for a tutor becomes apparent when one considers the magnitude of this very esoteric work, the profundity of the subject, its complex structure, its conceptual subtlety, and its technical intricacy. Among the problems untutored students would encounter are a certain (deliberate) vagueness, enigmatic quotations, allusions, and even some apparent contradictions.

This great Tibetan classic, which is widely recognized as an outstanding original work, reveals profound wisdom. The text draws systematically on the vital knowledge and the practical methods of the Buddhist sciences that form the major part of the monastic syllabus. From the sacred law (vinaya) comes the tenet of self-control, the conquest and transformation of the mind. From the essential aspects of logic (pramana) come the methods of determining the nature of reality. From the psychological branch of the sublime doctrine (abhidharma) come the methods of identifying and eliminating the root of self—delusion. From the tenets of the Buddha’s transcendental wisdom (prajnaparamita) come the ways of achieving insight into the universal voidness (sarvadharma-sunyata) as the ultimate state. From the Mahayana system of self-realization comes the essential practice known as (the twin principles of) transcendental wisdom and infinite compassion. From this ideal emanate the psychological methods for reorienting self-centeredness to a definite concern and compassion for others. From the Buddhist tantric doctrine come the methods of transforming inner delusion and its manifestations into aspects of transcendental wisdom. The distinct Mahamudra meditation will then reveal the ways of achieving instantaneous insight into the innate perfection of every perception or thought.

The entire text is divided into two parts. The first part contains the principles and practices of tranquility and insight meditation according to the Hinayana (Little Vehicle) and Mahayana (Great Vehicle) systems. The second part contains the advanced meditational system according to Mahayana followed by the higher system of Mahamudra (the Great Seal).

The intricate structure of this text is divided into many segments, which may appear confusing to those outside the Tibetan tradition, but it does not obscure the textual sequence - or the thematic coherence. The divisions are designed to help teachers explain the text systematically and to enable the students to comprehend the complex doctrine and practice.

The elucidation is written in classical Tibetan prose and is illustrated by innumerable quotations, all drawn from the Buddha’s sutras and tantras, from the exegetical treatises (sastras) of the ancient Buddhist masters, and their mystical poems (dohas).

Before the actual text begins, there is the traditional homage by the author, Tashi Namgyal, to the lineage of the Mahamudra transmission: to his personal guru (unnamed), to the Indestructible Mind (vajramanas), and to the Buddha in his ultimate state (dharmakaya) and in his earthly manifestation (nirmana- kaya). The principal masters duly venerated here are Saraha, Nagarjuna, Marpa, Milarepa, and Gampopa (all of the Kagyupa order). The author especially honors Gampopa as the second Buddha and the e3xpounder of this unique Mahamudra system.

The text begins with a description of the two distinct insights and approaches originating from the Buddha’s teachings of the sutras and tantras, that is, the common path of gradual self-realization and the uncommon path of instantaneous self-realization. The stages of the Mahamudra meditation embody these two paths systematically and coherently. The fundamental and advanced sutric meditations on tranquility and insight represent the gradual path, while the actual Mahamudra tradition represents the instantaneous path. The sutric meditations on the gradual path form the foundation, while the Mahamudra meditation represents the nonmystical, direct approach. However, Mahamudra meditation does not employ tantric methods per se. even though the Buddhist tantra is looked upon as the rapid path of self-realization, it is generally considered to be an essential element of the gradual path.

The Foundation of Buddhist Studies

I am here incorporating a description of the fundamental religious training required of trainees before they starts the Mahamudra meditation, in order to provide a complete panorama of Tibetan Buddhist practice. Such training generally consists of the study of both the fundamental and advanced sutras and tantras. This can be achieved by taking either a comprehensive or a selective course in such traditional subjects as the moral cannon (vinaya), logic (pramana), the central philosophy (madhyamaka), the science of mind and materiality (abhidharma), and transcendental wisdom (prajnaparamita). Some of the Tibetan orders, such as the Kagyupa, prefer to specify these courses in terms of thirteen main treatises. These texts are studied and tested daily in the form of debates. Individual students alternately take the role of challenger. Each defender is questioned by a number of challengers, one-by-one. Instructors, scholars, and abbots witness the debates, especially during the major and minor public examinations. Among the topics chosen by individuals outside their formal courses inations. Among the topics chosen by individuals outside their formal courses could be Sanskritic semantics, linguistics and philology, the Tibetan poetics and prose composition, astrology astronomy, holistic medicine, arts, architecture, and crafts.

One who cannot devote years to such comprehensive studies might take a condensed course. This could be done by studying either the broad outlines of certain texts or abridged versions of them. for every Buddhist order there is a popular and practical text that explains, in simpler language, the general teachings and which is studied by every meditator, student, and scholar. For the Kagyupa practitioners there is Gampopa’s renowned text The Jewel Ornament of Liberation.

The selective course consists of texts on sutric and tantric doctrines. Here individuals may choose some of the concise doctrinal treatises and meditational guides. Buddhist studies represent a complete process of human and intellectual development as illustrated by the following maxim: “Self-control, wisdom, and compassion are achieved only through listening, examining, and meditating? The test of the training should be an immediate spiritual maturity resulting from the taming of the worldly mind through the elimination of some basic malaise like selfishness, greed, or hatred; a deepening insight into the true reality; and a growing concern for the well-being of others.

In the Buddhist tradition, scholarship is only a means to an end. Buddhism combines rationality and faith, knowledge and inner awakening, as a way to spiritual attainment. Knowledge is acquired through years of Buddhist textual studies and debates, and awakening through consistent meditational practices.

A trainee will begin by seeking the oral transmission of a chosen text from a teacher. This is regarded as a significant event, as the teacher bestows on him the energy—stream of the sacred words, along with the blessings of the lineage, both of which he himself received from his teachers. This empowers the student. For tutorial studies. He will then receive the oral elucidation of the text, which may take weeks or months. There are various forms of explaining the texts: a simple literal explanation (tsigtri), a full explanation (dontri), and an experiential elucidation (nyamtri or martri) based on the teacher’s personal experience. The most important of all is the elucidation on each successive stage, which requires the student to meditate for a period of time and then to relate his experience to the teacher. This leads to regular discussions with the teacher in respect to the practice, its problems, and its progress. All the various orders of Tibetan Buddhism practice these oral transmissions.

This text presupposes that the trainee already has a good understanding of the gradual path to enlightenment as the essential religious foundation.

The Contemplative Foundation

The following will show how the student completes the entire contemplative course according to the tradition of the gradual path. The whole course is divided into three practices for “three types of spiritual aspirants”: primary, average, and advanced. In the course of these practices the student develops a right view, right contemplation, and right actions. These practical principles represent wisdom, tranquility, and discipline. He learns how to harmonize his contemplative experience with his active life- How, for instance, to inspire and invigorate his daily life with contemplative insight and tranquility.

 

CONTENTS

 

	Dedication	xix
	Foreword by His Holiness the Dalai Lama	xxi
	Preface to the First Edition	xxii
	Acknowledgements to the Second Edition	xxv
	Translator’s Introduction	xxvii
	The Foundation of Buddhist Studies	xix
	The Contemplative Foundation	xxx
	Tranquility and Insight: The Basic Stage of Mahamudra Meditation	xxxiii
	Meditation on Tranquility	xxxiv
	The role of mindfulness	xxxv
	Timely vigilance	xxxvi
	The nine stages of tranquility	xxxvi
	Meditation on Insight (into the True Reality)	xxxviii
	Mahamudra, the Quintessence of Reality	xliv
	The Four Yogas of Mahamudra	xlvii
	MAHAMUDRA Introduction by Dakpo Tashi Namgyal
	Homage	3
	The Resolution to Compose this Work	5
	The Reasons Why the Meditation on the True Nature of Mind Is Essential	6
1	All Realities Are But Mental Phenomena	6
2	The Deficiencies Arising from Not Meditating on the True Nature of Mind	9
3	The Benefits Arising from Meditation	11
	BOOK ONE A Concise Elucidation of the Common System of Tranquil Equipoise	13
	The Outline of Tranquil Equipoise in General and the Removal of Doubts	15
	The Ordinary Meditation of Tranquility and Insight	17
1	The Cause of Tranquility and Insight	17
2	The Elimination of Hindrances to Tranquility and Insight	18
1	The Recognition of Hindrances	19
2	Instructions in the Remedies Necessary to Remove-the Hindrances	21
(1).	The general elucidation of remedies for hindrances	21
(2).	The specific means for removing dullness and sensual incitement	23
1	Refraining from the causes of dullness and sensual incitement	23
2	The elimination of dullness and sensual incitement	24
3	Identification of the True Nature of Tranquility and insight	26
4	Distinctions of Tranquility and Insight	29
5	Examination of the Stages of Tranquility and Insight	31
6	Meditation on Joint Tranquility and Insight	33
(1)	The Reason One Needs Both Tranquility and Insight	33
(2)	The Method of Combining These Two	34
7	The Result of Tranquility and Insight	37
	CHAPTER TWO The Stages of Tranquility and Insight: Part One, Tranquility	39
1.	The Preparation for Achieving Tranquility	39
2.	The Elucidation of Its Mental Images	40
(1).	Elucidation of General Concentration	40
(1)	Comprehensive visualization	40
(2)	Analytical meditation	40
(3)	Skillful investigation	41
(4)	Meditation on the elimination of mental defilements	41
2.	Different Meditations to Meet Differing Needs	42
3.	Visualization at the Initial Stages of Practice [Tranquility]	43
4	Maintaining a Visualized Image through Mindfulness and Vigilance	44
3	The Methods of Realizing Tranquility	45
(1)	The Eight Points of Mental Processes for Stability	46
(2)	The Nine Stages of Settling the Mind	47
(3)	The Six Powerful Methods for Achieving These Stages	48
(4)	The Four Mental Applications for These Principles	49
	CHAPTER THREE The Stages of Tranquility and Insight: Part two, Insight	51
1	General Meditation on Insight	51
2	Developing the Perfect View of Insight	53
(1)	Establishing the Perfect View [of Selflessness]	53
(2)	The General Meditation on Selflessness	54
(1)	The reason for meditating on selflessness	54
(2)	Ways of meditating on the two kinds of selflessness	56
(1)	The negation of the self of personality	56
(2)	The negation of the self of phenomenal reality	58
(3)	Emergence of perfect view through meditating on selflessness	61
(3)	The Specific Methods of Meditating on the Perfect View of Ultimate Reality	64
1	Identification of the perfect view of reality	64
2	Meditation upon tranquil absorption	66
3	Achieving a postabsorptive perception	68
	CHAPTER FOUR The Stages of Tranquility and Insight: Part Three, Clearing Doubts Regarding the Methods for Maintaining The View of Reality and Meditative Absorption	70
1	Distinction Between Analytical Meditation and Concentrative Meditation [Fixed Attentiveness]	70
2	Application of Analysis and Concentration to Tranquility and Insight	72
3	Analysis and Concentration on the View of Reality	75
4	Elimination of Doubts About the Essential View of Reality	77
1	Review of Other Buddhist Schools	77
2	Establishing the Meditational System of Our School	84
	BOOK TWO An Extensive Elucidation of Mahamudra, The Uncommon Meditation	89
	PART ONE: PRELIMINARY EXPOSITION	90
	CHAPTER ONE The Reasons for Engendering Trust	91
1	The Inherent Significance of the Teachings: Definition of Chakgya Chenpo [Mahamudra]	91
2	The Substance and Distinction of Mahamudra’s Inherent Significance	94
3	The Benefits Derived from the Knowledge of Mahamudra and the Harm Ensuing from Ignorance of It	95
2.	The Origin of Mahamudra According to the Sutras	96
3.	The Origin of Mahamudra According to the Tantras, Especially the Unsurpassed Link [Anuttara-tantra]	98
1.	Exposition of the System of Three and Four Mudras	98
2.	Exposition of the Extraordinary Mahamudra	101
3.	Clearing Away the Confusion of Other Schools	104
4.	How Mahamudra Embodies the Deep Meaning of All the Sutras and Tantras	109
1	Identifying the Essence of the Path	109
2	Condensing the Deep Meaning of the Sutras and Tantras	112
5	The Great Qualities of the Mahamudra Practitioners	116
1	The Lineage of the Realized Ones in India	116
2	The Lineage of the Meditative System in Tibet	118
	CHAPTER TWO Preparatory Practices	121
	Preparatory Practices	121
1	Preparation	121
1	The Systematic Path of General Teachings	121
2	he Description of the Preparatory Exercises for this Meditative Path	123
2	The Relevant Preparatory Practices: The Elucidation of the Uncommon Preparations	125
1	Contemplation on Impermanence and the Like for Overcoming Laziness	125
2	Taking Refuge in the Three Jewels and Engendering an Enlightened Attitude for Clearing Impediments in the Practice	126
3	Making an Offering of the Cosmos [Mandala] for Enhancing Personal Virtue	129
4	Meditation and Mantra Recitation for Purging Inner Defilements	131
5	Contemplative Harmonization with the Perfect State of the Guru for Drawing in Spiritual Blessings	133
3	The Practice Preceding the Meditational Stages	138
1	The Requirement to Understand the Definitive Precepts	139
2	How to Maintain Sessions for Meditation	141
	PART TWO: THE MAIN MEDITATION OF MAHAMUDRA
1	A [Brief] Differentiation of Mahamudra Meditation	144
2	Stages of the Actual Meditation	146
	CHAPTER THREE
	Guiding Meditators on the Path: Tranquility	147
1	The Means of Mastering Tranquility	147
2	Physical Conduct and Posture	148
3	The Method of Concentrating on an Object	150
4	Meditation for Attaining Settled Tranquility with and without a Mental Image of an Object	151
1	Meditation for Attaining Settled Tranquility with a Mental Image of an Object	151
1	The actual meditation	151
2	Identification with a tranquil state of mind	154
2	Meditation for Attaining Settled Tranquility without a Mental Image of an Object	155
1	Using the breathing and not using the breathing	155
1	Using the breathing	155
1	Focusing the mind on counting each breath rhythm	155
2	Focusing the mind on the breath’s inward retention	157
2	Not using the breathing	159
2	Achieving formless tranquility without a mental image	160
1	The methods for achieving flawless tranquility	160
1	The importance of knowing the vital point of balance between exertion and relaxation	160
2	The meditation with mental exertion	161
3	The relaxed meditation	162
2	Recognizing its absorptive state	165
5	How to Maintain the Tranquil State	165
6	The Stages of Realizing the Settled Mind	170
7	The Purpose of Realizing Tranquility	174
	CHAPTER FOUR Guiding Meditators on the Path: Insight	177
1	The Reason Why Meditation on Insight Is Necessary	177
2	The Preparatory Practice for Insight	717
3	The Systems of Meditation on Insight	180
4	The Relevant Meditation on Insight	181
1	Determining the Intrinsic Nature of Diverse Mental Perceptions	181
1	The reason why one achieves insight into the mind	181
2	The determination of the mind’s true nature as being the basis for everything	185
1	Which of the scriptures deal with this subject?	185
2	The actual stages of this meditation	186
3	How this meditation compares with the original exposition	188
4	How to determine the nature of the mind	192
3	The determination of the mind’s dynamic manifestations and— dualistic appearances	196
1	The showing of all appearances to be the products of mind	196
2	The realization of mind, which will bring about an insight into all appearances	198
3	The actual stage of this meditation	200
2	Clearing Assumptions and Skepticism about the Basic Root [of Samsara and Nirvana]	203
1	The definite sense that thoughts and appearances are of mental origin	203
2	The attainment of certainty about the intrinsic nature of both tranquil and active states of mind	205
3	The sense of certainty that all appearances are only nonarising	208
5	The Characteristics of Emerging Insight	210
6	The Blending of Insight with Other Systems of Insight	212
	CHAPTER FIVE The Stages of Virtuous Practice	216
1	Understanding the System of Absorption at the Start	216
1	Determining the Abiding Nature of Mind	216
1	The Essence of Mind	216
2	The Nature of Mind	218
3	The Characteristics of Mind	221
2	Explaining the Definitive Meaning of Spontaneous Coemergence	223
1	The essence and terminology of spontaneous coemergence
2	The differentiations of coemergence and their identification	225
3	The significance of spontaneous coemergence	227
2	The Actual Identification of Spontaneous Coemergence	228
1	Identifying Coemergence of the Mind	228
2	Identifying Coemergence of Thought	232
3	Identifying Coemergence of Appearance	237
3	The Elimination of Flaws and the Appreciation of the Meaning of Meditation	241
1	The Areas of Erroneous Meditation	241
2	The Flaws of Partial Meditation	247
3	The Recognition of Flawless Meditation	248
1	The mind’s abiding nature is said to be identical with ordinary mind	248
2	The recognition of the distinctive characteristics of ordinary mind	249
3	The undistracted state [of ordinary mind] is shown to be meditation on Mahamudra	252
	CHAPTER SIX Consolidation of Experience in Meditation: How to Maintain Absorption and Postabsorption	255
1	The Reason for Maintaining the Meditation Even After Gaining Insight into the Identity of Virtuous Contemplation	255
1	The Reason for Maintaining the Meditation Even After Having Discovered Its Intrinsic State	255
2	In General, How to Maintain the Meditation with the Support of Mindfulness, Vigilance, and Self—restraint	257
3	In Particular, How the Role of Mindfulness is Vital in Meditation	261
2	How Specifically to Maintain Absorption and Postabsorption	265
1	Identifying the Nature of Absorption and Postabsorption	265
2	The Methods of Maintaining a General Meditative State	267
3	The Method of Maintaining Absorption	268
1	Enumerating the methods for maintaining the mind’s intrinsic nature	268
1	The six methods for maintaining the absorptive state	268
2	The well-known methods of settling the mind	272
3	The other methods of settling the mind	275
2	The condensed elucidation of these methods	277
1	Meditating without intellectual effort	277
2	Maintaining an undistracted awareness of intrinsic reality	278
3	How these two methods contain the vital instructions on meditation	280
4	The Method of Maintaining Postabsorption	283
1	Recognition of mindfulness in postabsorption	283
2	The method of maintaining meditation through postabsorptive mindfulness	284
3	Sublimating discriminating thoughts	286
1	Recognizing the contemplative identity	286
2	Reviving the awareness of intrinsic reality	287
3	Sublimating recreated afflictions	287
4	Perceiving postabsorptive perceptions as being like a magical scene	289
1	The meaning of a magical scene and the rise of illusion	289
2	Perceiving postabsorption as being. Like an illusion	290
5	The Method of Blending Absorption and Postabsorption	294
	CHAPTER SEVEN Consolidation Experience in Meditation: How to Get Rid of Meditative Deviation	297
1	The Elimination of Aberration and Deviation with Regard to Absorptive Equipoise	297
1	The Elimination of the Four Aberrations	297
1	The identification of the four aberrations	297
2	The methods of guarding against these aberrations	299
2	The Elimination of the Three Deviations	304
1	Particular experiences as a possible ground for aberrations	304
2	How the aberrations turn into deviations	306
3	Methods to prevent deviations from taking place	312
2	The Methods of Removing Obstacles to Meditation	316
1	Removing Obstacles to General Absorption	316
2	Removing other External or Internal Obstacles	316
	CHAPTER EIGHT Consolidation of Experience in Meditation: How to Determine the Mind as Nonarising [Emptiness] and Enhance Meditation	318
1	Determining the Mind to Be Expansive, Open, and Nonarising	318
1	The Epithet, Significance, and Time of Determining the Mind	318
2	Determining the Abiding Nature of the Mind	320
3	Watching the Mind’s Inner Face as the Basis of Determination	322
1	Watching the nature of mind and of appearances	322
2	The nature of meditation and meditator	325
4	Being Aware of the Mind’s Nonarising Openness	327
5	Remaining in the State of Determinate Awareness Throughout the Day and Night	332
2	Perfecting the Efficacy [of Awareness] through the Sublimation of the Path	335
1	The Ideal Time Conducive to the Practices	335
2	The Vital Significance of this Practice in General	340
3	The Six Ways of Sublimating the Practices	342
1	Elevating dualistic thoughts to the path by transforming any agonizing crisis into blessed conditions	343
2	Elevating crude emotions to the path through the spiritual process called “Transforming Poison into Ambrosia”	345
3	Elevating obstacles emanating from the superior and subordinate spiritual forces to the path	347
4	Elevating miseries to the path by transforming them into the spirit of enlightenment [bodhichitta]	349
5	Elevating the afflictions of disease to the path that harmonizes psychophysical elements into the even flavor of the elements	351
6	Elevating one’s dying to the path by unifying one’s primal consciousness and recollected contemplative awareness, the way a mother and her daughter are reunited	353
	CHAPTER NINE The Resultant Dawning of Realization	355
1	Differentiating the Ways of Realization	355
2	How Realization of the Four Stages of Yoga Takes Place	358
1	How the Sutras and Tantras Show the Four Stages of Yoga	359
2	The General Meaning and the Essence of the Four Stages of Yoga	363
3	The General Meaning of the Distinct Nature of Each [of the Pour Yoga Stages]	366
1	The difference in realization among the yoga stages	367
2	The somber realm of inner sensations	368
3	How postabsorption is maintained	369
4	How stains of the mind are purified	370
5	How postabsorption is pacified	371
6	The difference between absorption and postabsorption	371
7	The time of realization for each of the four yoga stages	373
8	Some other characteristics of these four stages	374
3	The Specific Elucidation of Each of the Four Yoga Stages of Mahamudra	378
1	Differentiating Each of the Four Yoga Stages	378
2	Differentiating Separately Each Level of the Four Yoga Stages	380
1	The one-pointed yoga	380
1	The differentiation of the one-pointed yoga	381
2	How inner sensation and experience will dawn	383
3	How this yoga is maintained	385
2	The nondiscriminatory yoga	388
1	The differentiation of the nondiscriminatory yoga	388
2	How inner sensation and experience will dawn	390
3	How this yoga is maintained	391
3	The yoga of one flavor	393
1	The differentiation of the one-flavor yoga	393
2	How inner sensation and experience will dawn	396
3	How this yoga is maintained	397
4	The yoga of nonmeditation	399
1	The differentiation of the yoga of nonmeditation	399
2	How inner sensation and experience will dawn	402
3	How this yoga is maintained	403
5	The summary of their vital significance	405
[3]	How the Various Grounds and Paths [of Enlightenment] are Reached Through the Four Yogas	408
	Dedication by Dukpo Tushi Numgyul	416
	Colophon	419
	Sources Cited in Mahamudra	467
	Suggested Reading	478

 

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