Third: The Essence of the Meaning of the Completion Stage, the Meditation on Mahamudra
Jigten Gonpo said,
In the vast space of mind itself
If the gathering of the clouds of thoughts do not disperse, The planets and stars of the two knowledges will not shine. Therefore endeavor in this mind of non-thought.
In the space of the intrinsic nature, the dharmakaya, the gathering of the clouds of temporary, co-emergent stains or thoughts are there. The self-nature of mind is
primordially unborn. Endeavoring undistractedly and without fixation in sustaining this very meaning of non-thought acquaints you with the concepts and self-purifies them. Then the qualities such as the two knowledges that are primordially, naturally present become manifest. If the gathering of clouds disperse, the planets and stars will shine. This saying has two parts: staged instructions and pointing out instructions.
As for the first part, the teachings are given by means of the paramita of meditative concentration and the paramita of wisdom, or shamatha and vipassana.
Shamatha
As for the first, in general, because of the proliferation of mental conceptual thoughts, the meaning of abiding in unstained peace is called calm-abiding, or shamatha. This practice is done with characteristics and without characteristics, and that again with support and without support.
As for the first part, fix the mind without moving the eyes on the object of meditation, which shouldn’t be extremely white, in front. It seems that previous masters said that it becomes a fault, because if it is white and shining, the eyes will devour it or thoughts will be wild and scattered. Through the single crucial point of mind, vision, and winds, if the eyes do not move, the mind abides. Rest for as long as possible with fixed gaze within the state of clarity and emptiness, without being distracted toward anything else. If concepts suddenly arise from the mind not abiding, cut them immediately upon their arising, and settle, focusing nakedly on the object of meditation. [If ]the mind is absorbed in the object, bring it back and [if] the the object absorbes the mind put it back. When discursive thoughts such as if the object of meditation and the mind are the same or different, and so forth occur, rest in the unstained natural state. It is no contradiction if you focus on whatever other objects of meditation are suitable, such as the statue of a Buddha and so forth. Also you can visualize the complete generation stage of the yidam deity. As for that, when you conceptually think of the color, the implements, and this and that, or you conceptually think of the clarity or lack of clarity in the generation stage, mentally fix your focus on just the unstained body of the deity. Focus on whatever you like, as long as you settle un-distractedly. If the mind excellently grasps the generation stage, it will finally attain stability. There is a very great need for the two stages to become a unity. This is the final realization of the path of liberation.
without the breath. As for the first, meditate by focusing the mind on exhalation,
inhalation and abiding. When you conceptually think, “this is the exhalation” or “this is the inhalation”, rest for as long as possible on simply the meditation object of the breath itself. In brief, when you conceptualize out of mental confusion, abide in the unstained natural state of your own nature. This is the definition of the paramita of meditative concentration. This is what Kyobpa Rinpoche called the vajra-like samadhi and it is what conquers the concepts of grasping to characteristics.
As for the meditation without [concentrating on] the breath, however the mind stays in the natural state without fixing upon anything, rest there. If it is empty, rest upon emptiness. If it is clarity, rest upon clarity without contrivance. As soon as concepts arise, immediately cut them in the manner described before.
In the meditation without characteristics, there is concentration and relaxation. As for the first, for example, Acharya Pema said,
During the completion stage,
Sharpen your attention in awareness. Uplift your sense faculties.
Clear up your mind
Hit the target regarding what to do with your vision and the essential points of the physical posture. At that time expel the stale breath. Sharpen your attention in awareness. Think that you will not enter into any concepts of the three times whatsoever. Within clarity emptiness, totally cut all movements and rest.
As for relaxation, if you feel irritated with the former, or if your mind becomes agitated with its imaginings, rest in the natural state by relaxing body and mind. Within that, if afflictive emotions and so forth or coarse conceptions arise, cut them immediately. If subtle movements stir, rest naturally and relaxed without suppressing them.
For both, it is a pith instruction to interrupt thoughts of clarity and bliss, and to do many short sessions. If you concentrate for a long time, you could fall under the sway of agitation. If you relax for a long time, you could fall under the sway of drowsiness and sleep. However, be in accordance with your individual constitution and intelligence. If you have a predominance of earth element for example, and if due to drowsiness, awareness is unclear and sluggish, the main thing to do is to concentrate. If your consciousness is like a monkey, and you are predominantly in the group of wild discursive thoughts, the main thing to do is to relax. If you do not know the essential point of equalizing dullness and agitation by alternating your awareness, there is a danger that your meditation will become faulted.
Vipassana
Now for the second, the teaching by means of vipassana. In the language of general Dharma, it is called the meditation on the selflessness of phenomena and the meditation on the selflessness of the individual. At the time when you practice this profound teaching, the two aspects are called, reach decisive insight into the different kinds of appearances in settled mind, and clearing up doubts regarding its basis and expression.
that] phenomenon are selfless and individuals are selfless. There are two parts to ascertaining that concepts are the expression of that [selfless nature].
The first is, when you are calmly abiding, look nakedly at the essence of just that. Is this abiding the body or the mind? If it is the mind, decide whether there is any entity. What kind of physical shape or color does it have? Does it have a square, crescent, or round shape? Does it have a white, red, or black color? Does it abide outside, inside, or in between the body? When the sense faculties of the eyes and so forth see forms, or hear sounds, does the mind alone go toward each sense faculty turn by turn, or is it generally pervading? In the same way, does it abide in the five vital organs like the heart and so forth, the six hollow organs like the intestines and so forth, or the upper and lower parts? If you feel that it pervades the entire body, in what way does it pervade? If it abides in the manner of being inseparably mixed, then what happens to the mind when the body
becomes a corpse? Like this, scrutinize well where the mind comes from, where it stays and where it goes.
As for the second, look nakedly at the thoughts themselves that closely examine the mind. You have examined in detail what physical shape it has, what color, first where it comes from, when it originates, where it abides now, at the end where it goes, and so forth. It is important to examine until certainty is naturally settled within.
Clearing up doubts regarding the basis and expression has four parts: deciding conceptual thoughts are mind, deciding appearances are mind, investigating mind abiding and moving, and cutting through whatever arises as unborn. Resolve these:
The first: within the mind serenely abiding, directly watch one concept
proliferate. Does that concept originate from the mind or not? Is it the same as the mind or different? If it does originate from the mind, is it like the sun’s rays originating from the sun? If it is like that, the sun and the sun’s rays appear at the same time. Likewise, even though mind and concepts are two, do they arise accompanying each other? Also, when incense meets with fire, smoke comes. Do you think that likewise if a condition is met with, it arises, if it is not met with, it doesn’t arise? When the incense and the flame extinguish, the smoke also extinguishes. Is it likewise that even though the mind and concepts are two, if you stop one, it seems like the other one extinguishes with it? Also think about a mirror and the reflection that appears in it. Well, like the reflection is dependent on the support, are thoughts also dependent on a support? In one direction, the reflection appears in the mirror, and in another direction it doesn’t appear. Is it likewise that in one direction a concept appears in the mind, and in another direction, it doesn’t appear? Take also the reflection of the moon in water. Whatever vessel you find that contains water, when you find the reflection of the moon therein, does it appear
simultaneously? Likewise, in the mind there are different [conditions] of happiness and suffering and so forth from which many thoughts arise. Do they arise simultaneously or not? Think also of birth, like a child being born from a mother. Let’s say both the mother and child live together. Is it likewise that the mind and thoughts both live together? If the child is born and the mother dies, is it likewise that if thoughts are born the mind dies? If the mother lives and the child dies, is it likewise that mind lives and thoughts die? It is possible that both the mother and child die. Is it likewise that mind and thoughts also die together? If investigating in detail like that, you think that mind and concepts are one, is it that concepts arising are the same as the mind? Or are concepts mixed together with the mind? If they are not one, investigate well what the difference is.
As for the second, stare nakedly at a pillar, or something, in front of you. Does that form come from the mind or not? Is it the same as the mind or different? If it doesn’t come from the mind, when we die, it should also appear to the corpse, but it doesn’t appear. If it does come from the mind, when you go to another place, the pillar should also go with you, but it doesn’t go. Like that, investigate sound, smell, taste, sensation and so forth as before. Again, if the senses-object and the mind are the same, is it that appearances arising are the same as the mind? Or are appearances mixed together with the mind? If they are not the same, are appearances and mind each individually capable of standing alone? Closely examine what the difference is.
As for the third, during shamatha or the like, look nakedly at the abiding essence of mind. Also during the search for mind in vipassana, or the like, look nakedly at the essence of the movements. Is there a difference between the two or not? If there is a difference, what is it? If there is no difference, do the abiding and moving come as two? Even within shamatha, there are a few thoughts such as “this is abiding”, which are subtle movements. Even within the movements, there are a few thoughts such as “it has arisen”, which are subtle aspects of abiding. Investigate each one and come to a good decision.
As for the fourth, disregarding conceptual thoughts and the six sense perceptions, look nakedly at the natural essence of mind itself. Is it clarity? Or is it emptiness? Is clarity predominant? Or is emptiness predominant? Or is it indivisible clarity emptiness? It is important to closely examine in detail. During this, if you just leave it at mere intellectual understanding; if you don’t come to a complete and conclusive decision, later you could be ensnared in the web of doubts. There are a few old, conceited hermits. They repeatedly only seek out pointing out instructions and clearing away of obstacles. But at that time, the answer given is that they have not traversed the path from the upland part of the valley to the lower part.
Pointing Out Instructions
Pointing out instructions has three parts: actual pointing out instructions, explanation of the faults of meditation, experiencing meditation without faults or the daily practice of the way of sustaining.
As for the first, in the previous instruction three examples of co-emergent
thinking were stated. Previously we looked into conceptual thoughts. When investigating mind and thoughts, the question of thoughts and mind being the same or different is still unresolved. If you understand the previous example from the teachings, that sun- rays come from the sun, it is really similar to thoughts coming from the mind. And like the sun and the sun- rays distinctly appear, then it is consequently impossible that mind and thoughts appear together. If you understand incense and smoke, it is similar to when conditions are met with, there is arising. When the incense goes out the smoke goes out, but it is consequently illogical that of mind and thoughts, if one goes out, the other one also goes out. And if you understand a child born from a mother, it is similar to this being born from that. Because the mother and child are different beings, the mother could die and the child could live, or the child could die and the mother could live, but it is impossible that they both die, or both live [as one being]. Another appropriate example here is gold and rust. Like that, mind and concepts arise simultaneously. And like obscurations to the dharmakaya nature of mind, by knowing the face of appearing
thoughts themselves, they are self-purified and understood to be indivisibly liberated. Are thoughts coming from the mind the same? It isn’t that thoughts and mind are mixed together as one. Based on the condition of temperature, water and a block of ice appear as two, but they both come from the essence of water. In a similar way, mind and thoughts also, by means of undergoing a change, only appear different. Their essence has always been inseparable. Whatever various decisions you are able to comprehend regarding the sameness or difference, this is the pointing out instruction of the co-emergence of concepts. Moreover, the Master Maitripa said,
The temporary thoughts are from the unborn.
These thoughts themselves are the basic space of mind’s essence. These two are primordially without difference.
The true teaching is that these two become of one taste.
The second section is pointing out that appearances are co-emergent. Pointing out resolving appearances as mind. Stare nakedly at a pillar in front of you, or a vase or the like. At that time, its attributes are all complete. It appears as really real. If the deluded mind labels, this is a false conception. Then if there is the work of some other
contributing circumstance, this is relational. But if you analyze with your own essence, it is only a name, only a sign, only a label. The essence of mind realizes it is un-established, and this is the absolute. Like this illustration, all appearances such as form, sound, smell, taste, and sensation, are endowed with these three natures. The Victors do not negate mere appearances. Just mere appearances are essentially empty. Appearances and mind are not able to stand on their own. The entirety of appearances and the entirety of what is inside the mind are in essence aspects of clarity emptiness and are inseparable. Are mind and appearances mixed out there? Or are appearances and mind mixed in here as the same or is it not like this? If you understand that you cannot clarify whether appearances and mind arise together or separately, this is the pointing out instruction of the
co-emergence of appearances. Moreover, from the inconceivable Tantra, The nature of mind is the co-emergent dharmakaya.
Appearances are the co-emergent dharmakaya’s radiance.
For that reason, appearances and mind are inseparable co-emergence.
The third section is pointing out that the nature of mind is co-emergent. Settle into mind’s essence. Investigate the mind’s basic abiding and moving. Resolving that
whatever arises is unborn is the pointing out instruction. Faultless shamatha in the three times of the beginning, middle, and end yields later to not being stirred by the waves of the ocean. This almost pacifies all proliferation of thoughts. But non-thought is not the summit. The unimpeded six sense perceptions are clarity. Knowing how to not follow after them is the resolution of the essence of indivisible clarity emptiness. No matter how many waves roll on the ocean, they are only able to move the surface, not the depths. Likewise the movements within abiding, and the abiding within the movements are only the limpid aspect of the nature of mind. The essence of indivisible clarity emptiness is self-liberated. This is the pointing out instruction of the co-emergence of the nature of mind. Moreover, Glorious Shavari said,
The various rivers like the Ganga and so forth Are of one taste in the salty ocean.
Likewise, know the analyzing mind and all the various mind-states, to be of one taste in the dharmadhatu.
The second section is the explanation of the faults of meditation. The extensive explanation is expounded in the Vajra Songs of the Unrealized Absolute Truth (rtogs med don dam rdo rje’i glu). I have adapted it and here it is of middling length. From the Vajra Song itself, the work of the Master Himself,
Regarding the meditation which enters the meaning, There are ways to go astray and different kinds of faults. The main thing is to seize the abiding aspect of the mind.
The mind in which the six senses have stopped, or which stops them, Is like a lake that has frozen.
This being so, abiding without this
Is the three levels spoken of by the honored panditas. This is the fault of “the attainer of shamatha”.
The unobstructed appearance of the six senses, At once unclear then suddenly immediately vivid, Is the fault of what is called “ flickering meditation”. The dull, blank state that does not feel
The six senses being clear or unclear Is the fault of what is called “neutral”. The concepts that already stopped, Later do not arise again.
On top of that, the meditation is without focused attention, and is a kind of mindless vacancy.
This is the fault of not seizing vipassana. Even if you do seize vipassana,
And you do not waver from mahamudra,
Because you desire that blank, mindless meditation, This is the fault of the famished meditation.
Also the mediation that is merely blissful and stably tranquil, Because it is without the primordial wisdom of vipassana, Concepts and appearances are grasped as enemies.
This is the fault of grasping to two when there is one. We have all of the concepts of the three times.
Not mentally engaging, they are completely empty. Not seizing this estimation of vipassana,
Is the fault of blocking the apparent aspect. Whatever appears, all of whatever arises
If meditated on in the way of holding to their untruth, Ascertaining provisional emptiness,
Is the fault of grasping to insubstantiality.
Without mindfulness toward the appearances of the six senses,
Even though it is called “the meditation which does not affirm or deny”, Is the fault of abiding in equanimity.
In the clarity of the nature of mind, non-thought, If you grasp to that meditation,
Even though that realization is peaceful in its own place, This isn’t the recognition of the clarity of awareness. It is similar to the meaning of the natural state. But because it has the wish to urge non-thought, It is the biased hope for the ultimate truth.
However many cognitive acts and mental states there are, Being wide awake within clarity emptiness
That meditation itself and those close to it, The natural state of magnificent mindfulness, Without the aspect of relaxation that is alertly easy, Is the suffering of extreme concentration.
In this manner though, the natural state is difficult to realize.
Taking a mouthful of the totality of the emptiness of samsara and nirvana, While not seizing the refuge of the protecting three jewels,
Not giving rise to compassion toward the six classes of cast-down beings, Having wanton behavior regarding cause and effect,
Is the emptiness of demons.
If the mind abides or moves, or whatever it does,
Faults and qualities, removing of obstacles, enhancement practices and so forth, The need to suppress is the essence of what is to be abandoned.
Keep hold of just that!
Being unfamiliar with the teachings,
The name mahamudra is just a bunch of labels. Realize the ultimate truth of the entity of mind. As soon as concepts of afflictive emotions arise, The coarse five poisons of unbridled concepts If medicine has turned to poison, it cannot heal.
Destroy the root of all faults. Here is [the method].
Here also there are the classifications of the four ways of going astray, and the three ways you can go wrong and so forth. The four ways of going astray are:
fundamentally going astray, going astray on the antidote, going astray on the path, and going astray through generalizing. Each of these four also has two categories of primordially going astray, and presently going astray.
First, fundamentally going astray, from form until omniscience, the nature of these objects of knowledge is primordially un-established. Clinging to only the empty aspect of that resolution is primordially going astray. Presently going astray is when you don’t think that all phenomena are un-established during meditation.
As for going astray on the antidote, the understanding that all of the sections of the dharmas of sutra and tantra and so forth are only antidotes, and the afflictive emotions are only to be abandoned is primordially going astray. The meditation on mahamudra as an antidote to afflictive emotions and concepts is presently going astray.
As for going astray on the path, having the view that the ground is negative, the path is what is to be abandoned, and the fruition is noble realization is fundamentally going astray. Wishing for the attainment of some other dharmakaya at a later time
through going on the path of the meditation of mahamudra now, is presently going astray. As for going astray through generalizing, generalizing that before there were all phenomena, primordially there weren’t is fundamentally going astray. Generalizing purifying momentary entities into emptiness through the three purities of mantra, is presently going astray.
From the three ways you can go wrong, as for going wrong through bliss, if the six senses arise as bliss, or if the experience of bliss arises like blood or milk dripping down, and these aren’t taken onto the path, you will fall under their sway or cling to them. Clinging to the bliss of pacifying suffering and the crucial points of what is to be meditated on, all the way up to those experiences of bliss just mentioned are contained herein.
As for going wrong through clarity, when you are able to see hidden objects in your own body, in the place you stay, or in the three-thousand fold universe and so forth, or you are able to know another person’s mind-stream, or hear secret speech, or have clairvoyance regardless of time, and you are fascinated and amazed, this is clinging to the experience of clarity.
As for going wrong through non-thought, the experience of emptiness through blocking the concepts of the six senses or through having them stop, or clinging to the stillness of non-thought, results in being born successively in the desire realm, the form realm, and the formless realm, and is not going on the path of liberation. Moreover, having decided that the result of virtue and negativity is un-established because of the meaning of emptiness, and thereby ignoring karma cause and effect is going wrong through evil thinking.
Like that, that which is to be abandoned, and the recognition of that, and
meditating on emptiness as an antidote to that are all the root of going astray and going wrong. Moreover, saying all phenomena exist relatively and do not exist ultimately, or relatively do not exist and ultimately do exist, or exist both relatively and ultimately, or the view that neither exist, are all said to be going wrong in extremism.
Having explained the faults of meditation, now comes the experience of meditation without faults, or the daily practice of the way of sustaining. There are two parts: identifying the fresh ordinary mind, and the actual way of sustaining the practice.
As for the first, at the beginning it is important to identify the meaning of ordinary mind. As for that meaning, during the time of mahamudra itself, Acharya Togtsepa said,
The weary guests of the nature of mind Must rest in freedom from elaborations. This fresh, genuine, natural flow
Is mahamudra beyond conceptual mind.
The guests of the nature of mind are weary from the elaborations of subject object duality. As for the way they rest in freedom from elaborations, it is in freshness,
genuineness, and the natural flow. The meaning of freshness is when the past has stopped, the future is not yet born, and the present cognizance is like new. Even though the name freshness is applied first, the primordial knowing itself is genuine. The knowing of the future is it not. The essence of mind of the three times is actually inseparable, and thus is the natural flow. Because that meaning itself is not the domain of thought, mahamudra is beyond the conceptual mind.
If we are to break apart the views propounded by the four philosophical schools, the Vaibhashikas assert that apprehendable objects are minute particles, and the
apprehending mind is instantaneous. The Sautrantikas assert that appearances are mind and subject and object are two. The Chittamatrins assert that subject and object are non-dual, being actually self-awareness. The Madhyamikas assert that all phenomena are free from elaborations. Lord Maitreya said,
The intellect conceives that there is nothing other than what comes from mind. But realize that that mind itself also does not exist.
The intellect conceives non-duality.
Beyond the intellect is the abiding dharmadhatu.
Outer and inner, the universe and beings, samsara and nirvana, all phenomena are your own mind. The mind’s essence is empty. The dual appearance of mind and
appearances is not observed. It is free from the elaborations of doubts about its existence or non-existence. According to the Mantrayana, during the four empowerments, it is said,
This primordial wisdom is subtler and subtler
It is like the center of vajra space (it is saying it is analogous to space)
This is the bestowal of dust-free, perfect peace. (it is talking about perfection) You too are beyond like that.
Through the elaborations of primordial wisdom, it isn’t realized. From that standpoint the essence gets subtler and subtler. On account of its indestructibility, if you realize it, you defeat samsara. If you don’t realize it, you defeat nirvana. For that reason, the essence of both samsara and nirvana are vajra in nature. Space is actually beyond any color or shape. It is said to be analogous to space and like the center of space. In space
the center and edges are actually indistinguishable, so it is like the center. Through realizing the essence of the afflictive emotions themselves, they are purified without abandoning any stains. For that reason it is dust-free, or immaculate. Having gone beyond samsara and encountered great nirvana, is perfect peace. Another way that could be read is “bestowing liberation”. If you attain liberation or actually bestow it, this is the liberating bestowal of peace. This comes from the work of your own awareness, not from the demonstration of others. About that, Tilopa said, “Know the expression of your own awareness.” This is similar to “you too are beyond like that”. To sum up, it is not fitting to express through speech the unstained realization of the natural flow of the mind and the intrinsic nature of the three times. It must be experienced.
The stillness of non-conceptuality, or the naked, fully aware knowing that does not follow after thoughts is ordinary mind. Moreover, it is said,
From the mind-stream of completely non-dwelling suchness Is the supreme fruition of the nature of ordinary mind.
Resting in the uncontrived is the attainment of the fruition of the three kayas. Relaxing in naturalness is the perfection of primordial wisdom.
Nagarjuna said,
Don’t conceptualize anywhere at all in the mind. Don’t modify, rest in the effortless nature. Uncontrived, unborn, natural.
Glorious Shawaripa said,
In ordinary mind, the genuine natural mode, The contrived focus, unstained though it is, Is unnecessary in the naturally pure mind.
Not holding, not casting away, rest in naturalness. Tilopa said,
Don’t think, don’t reflect, don’t mentally engage, Don’t meditate, don’t do anything, rest naturally. Naropa said,
To see it, look at your own mind. Mind’s nature is not established at all. Inexpressible, and beyond object,
The very essence of space, free from elaborations. Metripa said,
Do not contrive body or speech and do not meditate. Lord Marpa said,
There is no meditation, and there is no distraction There is no mindfulness and there is also no expression. There is no illustration at all.
Through the Lama’s kindness, realize that. Milarepa said,
At the time of meditating on mahamudra,
Do not endeavor in acts of virtue with body or speech.
There is a danger that non-conceptual primordial wisdom will disappear. Rest in the state of uncontrived genuineness.
Lord Gampopa said,
Don’t modify, rest in effortlessness.
Don’t look here and there, rest in naturalness. Don’t mentally engage, rest without reference point. Lord Phagmodrupa said,
If you analyze, it is not an established entity. It is beyond the realm of shape and color. If you intellectualize, it turns to poison.
Therefore rest in the uncontrived, leave it in its own place. Lord Jigten Gonpo said,
Self-awareness, uncontrived ordinary mind,
The present natural flow just as it is, is what is called mahamudra. Sustain just this itself through mindfulness.
Lord Yang Gonpa said,
In brief, no one ever made ordinary mind. Just like that, this hope knowing its own face is what is called giving rise to the meditation of mahamudra.
Now for the second section which is the actual way of sustaining. There are the ways of sustaining general meditation, the particular way for beginners, the way for those with a little bit of familiarization, the way of sustaining for those with great
familiarization, the way of bringing onto the path, and the way of giving rise to realization.
As for the first, never be satisfied with your meditation. You need to sustain, or nurture it well. Renunciation is the foot of meditation or the master. Therefore think of the suffering in samsara, of the impermanence of life, keep in mind the meaninglessness, casting aside the entanglements of this world, and accomplishing the purpose of life. Because devotion is the head of meditation or like an enhancement practice, have the perception that the Lama and the Kagyu lineage lamas really are Buddhas. Supplicate them from the bottom of your heart with the wish to never be separated.
Because mindfulness is the guard of meditation or the main part, when it isn’t your session, when you are not in the mind of renunciation, and in all situations, train in not being separated from mindfulness of the natural state.
The enlightened activity of meditation is to have compassion, therefore meditate on loving-kindness, compassion and bodhicitta for all sentient beings and dedicate and aspire to bring them under your protection. Until your own meditation is not perfected, teaching others because it seems like a way to increase their benefit is being held by the obstacles of demons. Stay in an isolated place.
The armor of meditation are shame and embarrassment, therefore take your own inner mind as witness. Later on, with deep trust and without displeasing the Lama, the Three Jewels, and your Vajra brothers and sisters, go on mountain retreat, and by means of sealing off your room with mud and keeping silence, endeavor in meditation.
Moreover, relying without distraction on mindfulness without interruption like was said before, is a consummate, profound crucial point.
Jigten Gonpo said,
The main path of the Buddhas of the three times Is mindfulness without interruption.
If you do not know uninterrupted awareness, body and speech will be used uselessly Master Phagmodrupa said,
Abandon the desire for clairvoyance and magical powers etc. Watch the mind.
If you are never separated from watching the mind,
The ten powers of Tathagathas, the eighteen distinctive attributes, and the four fearlessnesses and so forth,
The qualities of Buddhas without exception Are certain to come in the first bardo.
As for the second section, the way of sustaining for beginner meditators, Master Godtshangpa said,
Nakedly watch your own mind. By watching, you don’t see any entity.
Within that state without anything, rest easily. Rest without fixation in clarity without thoughts.
Sustaining is as he said. By nakedly watching your own mind, you don’t see any nature of mind at all. You experience no entity. Rest easily in that knowing natural flow, or your own nature. Without falling under the sway of neutrality, with mindful-awareness, utterly clear, vividly awake, with no separate thoughts, meditate without reference point in unborn clarity. Without any clinging or fixating whatsoever on affirmation or denial, or empty or not empty, rest within the state of clarity emptiness without fixation.
As for those with a little bit of familiarization, stare nakedly at the face of whatever arises, at whatever appears. Towards that end, you don’t need to enter into effort.
As for those with great familiarization, in order to be free from the fixation of meditator and meditation, there shouldn’t be even a dust mote of meditation involving effort.
To sum up, Jowo Je Atisha said,
Whatever is said in the 84000 collections of the Dharma, it comes down to maintaining the dharmata.
The essential meaning of all that is expressed in the sublime Dharma is only this uncontrived ordinary mind itself.
The Great Jetsun [Milarepa] said,
From continuously sustaining the ordinary mind, it follows that you forget unawareness and delusion.
As for the way of sustaining the practice, it is said that there is no other thing greater than having no fixation to whatever arises. See this as all of the crucial points rolled into one. Moreover, since fixating on self and other is the root of samsara, there is no need to mention grasping at the negative three poisons. Even if you grasp to the noble view, meditation, and action, it becomes an obstacle. All wrongdoings and faults come from the fixation lurking in the mind. To remain without fixating on whatever arises and whatever appears, the experience of meditating with characteristics and without
characteristics, appearances and the appearances based on the ordinary habitual propensities and so forth, is the supreme path. Peerless Dagpo said,
No fixation at all to whatever arises. There is no higher place to get to than this supreme path. And,
If you are without heart desires, everything is equal. If you realize that, it is continuous meditation.
Saraha said,
Whatever you have clinging to, abandon it! These quotations are in accord with enlightened realization.
There are some other hermits who say they sometimes have it and sometimes don’t have it based on the conditions of gatherings of people or isolation, leisure or busyness and so forth. Even though these hermits realize the fundamental nature that completely pervades all of samsara and nirvana, like the ocean and its waves, their realization is not deep. They say that actually if you have a mind, you have mahamudra. If you do not have a mind, you do not have mahamudra. Not relying at all on the conditions of gatherings or isolation, leisure or busyness, good or bad, is this mahamudra or isn’t it? Think about if this goes toward meditation or doesn’t. Not engaging in accepting and rejecting, hope and
fear, and suspicions or doubt, look directly at whatever appears, at whatever arises at all times and sustain without contrivance. As for looking nakedly at whatever arises and relaxing at ease, if you were to ask if there is a difference between these two or not, the answer is there is not. It is said that there is no higher, or more profound method of sustaining meditation than mindfulness. But it is explained that there is mindfulness with effort and without effort. Relaxing without fixating on whatever arises is mindfulness without effort. So this shows that there is a difference between that and mindfulness with effort.
Now for the third section which is bringing onto the path. From mahamudra, the gatherings of conceptual thoughts, afflictive emotions, gods and demons, sickness, suffering, death and so forth are recognized and brought onto the path. Even though there is a lot regarding bringing onto the path, like the famous six kinds of one taste, Jigten Gonpo said,
The arising of the afflictive emotions themselves are concepts. Grasping to an I is also a concept.
Meditation as an antidote to these is also a concept. Don’t accept this pile of three concepts.
It follows that everything comes from the workings of your own mind. The thing to be rejected and its antidote are inseparable when sustaining without fixation toward whatever arises. But it is not sufficient to bring just one thing onto the path. When gods and demons show themselves, the fixated concepts themselves are the obstructor or harm-doer. If you know the crucial point of remaining without fixation to just those, there is no one outer at all who can cause harm. An example is when the rock demoness arose as an enemy to Milarepa. It was the fixated concepts toward the rock demoness
themselves that were the enemy. Beside that, there is no other rock demoness who causes any harm. The enlightened meaning of the cure-all spoken of by high- beings, is that there is no need to look for anything other than bringing onto the path. Like that, if you have the crucial point of the practice, you don’t need to see the arising of coarse afflictive emotions and their corresponding degree of conceptual expressions as a fault. It says in a sutra,
Bodhisattvas know how to make afflictive emotions friends on the path. Just like the filthy manure in the middle of a city
Benefits the fields of the sugar cane farmer,
Just so, the bodhisattvas’ manure of afflictive emotions Acts as an aid to the Victor and the Victor’s Dharma.
The filthy manure in the middle of the village makes the crops or the sugar cane grow. Likewise, having the power of the afflictive emotions together with the power of their antidote, instantly achieves the fruition. For example, Sorrowless Angulimala had the power of anger. But he instantly saw the truth of the Buddhas’ teaching. Similarly, secret mantrins even ask for afflictive emotions on the path. However strong the afflictive emotions are, there is a corresponding cutting by the path. In this context of mahamudra,
it isn’t only the afflictive emotions. Also loving-kindness, compassion, bodhicitta, deity meditation and so forth, good thoughts and bad thoughts, particular or ordinary, are actually just thoughts. For the sake of all of that, abandoning and not abandoning, that which readily arises and that which doesn’t arise, to sustain without contriving, is an authentic crucial point of practice. Kyopa said, it is said to cast away the afflictive emotions and so forth on the five-fold path. Temporarily, until you have mastery, this is right. Finally, it is right that the thing to be abandoned is inseparable with its antidote. What we call a naljor, or yogin, is someone who has attained mastery (jor) in the
meaning of resting the mind (nal). What we call a togden (one endowed with realization), is someone who sees the essence of mind, or realizes it, and thus gets the name togden. What was said previously about taking on the path is in accordance with this: Saraha said,
The lion, elephant, tiger, hyena, and bear,
Wrathful savage beasts, poisonous snakes, a pit of fire and an abyss, The poison that takes down the king, thunder and lightning,
Because all of these are the essential nature, there is no harm.
By defeating the great enemies of conceptual thoughts, all enemies are defeated. By overcoming the poison of a view of self, all poisons are overcome.
For that reason, the highest endeavor is this jewel of mind. Naropa said,
The obstacles caused by sickness and evil spirits Are subsumed in conceptual thoughts.
Even if you’re sick, that concept itself is the sickness. Even if you’re harmed, that concept itself is the harm. Even if you die, that concept itself is the death. Even if you’re born, that concept itself is the birth. Bliss and suffering and so forth,
All conceptual thoughts,
Have no existence whatsoever apart from the mind. If you definitively pacify concepts,
Sickness and evil spirits won’t occur.
Like that, as for meditating on the meaning of the way of abiding, Saraha explains the way all of the Sutric threefold path of hearing, contemplating, and meditating, or the six paramitas, and the Mantric path of the generation stage and the completion stage with elaboration are gathered together. Saraha said,
To read, to memorize and to meditate, all is included in that. It is the heart teaching of the dharama.
From the Vajra Samadi Sutra: Not moving from emptiness.
This is the summation of the six paramitas. From the compendium,
Whatever the learned one studies, wishing to cross to the other shore, he must study the Buddha’s training in the paramita of wisdom. In the Two Segments of the Hevajra Tantra, it states,
The nature without elaboration
Is the pristine abiding place of mantras and deities. Also,
Mantra recitation, austerities, fire pujas,
To be endowed with the mandala, the mandala itself, The summation of all of these is embodied in the mind.
Engaging in composite virtue for many eons produces the great merit it takes to meditate for even an instant on the profound meaning of the way of abiding.
From the Jewel Mound Maitreya Lion’s Roar Sutra,
The thousand fold worlds of the three thousand-fold universe, with all of their realms, with stupas made from the seven precious substances, even replete with Mt. Meru and the four continents; the merit produced by having patience towards the profound Dharma for even the time it takes to snap the fingers is more inconceivable.
In the Sutra of the Meeting of Father and Son, it says, From practicing the five paramitas for ten eons,
You have the great merit it takes to hear “the essential nature”. From having listened to that for ten eons,
One sentient being has the great merit to be taught.
Whatever it took for Shariputra to teach another “the essential nature” after ten eons,
The great merit it takes to meditate on “the essential nature” for even the time it takes to snap the fingers is innumerably greater.
Regarding how realizing the inseparability of the thing to be abandoned and its antidote purifies all sins, obscurations, and habitual propensities, Tilopa said,
For example, even in the gathered darkness of a thousand eons, One single lamp dispels that mass of darkness.
In that way, one instant of the luminosity of your own mind,
Dispels the unawareness, sins and obscurations gathered over eons. From the Precious Garland,
But if doubted,
It becomes torn by existence.
As for all of the bliss and happiness of the world and beyond this world not needing the activity of effort, the Compendium states,
Conditioned bliss and unconditioned bliss, whatever there might be, Understand where all of that comes from.
And,
Whatever bliss and happiness of Buddhas, bodhisattvas, shravakas, pratyekabuddhas, gods, and beings can be found,
It all comes from the supreme paramita of wisdom.
But the arising of attachment and aversion toward the eight worldly concerns of gain and loss and so forth destroys it. From the Bodhicaryavatara,
As for the empty things:
Whatever is attained, and whatever is lost Whatever is revered and whatever is disdained, Whatever bliss or suffering there is,
Whatever sadness, and whatever happiness there is.
Regarding having unbearable compassion for sentient beings who are not realized, Nagarjuna says,
The yogins who have meditated on emptiness, And have altruism in their minds,
Will no doubt experience joy.
The realization of the intrinsic nature makes it so you traverse all the stages of the bhumis and paths without needing to count them up and you quickly actualize the level of
buddhahood. From the King of Samadhi, Whoever grasps this supreme Samadhi, Experiences great joy and stainless light.
This light radiates, totally purifying the manifest difficulties. The mind that doesn’t move for a long time
Will attain the pure tenth bhumi called clouds of Dharma. From the Vajra Panjara Tantra,
The mind that meditates on supreme buddhahood itself Will attain buddhahood in this lifetime.
From the Accomplishment of the Sun and Moon, The yogins of the highest faculties,
Having been taught the ultimate mahamudra, Who enter unmoving Samadhi,
Who meditate on the Samadhi of the outcome of bliss and emptiness For three years and three fortnights,
Will attain supreme siddhi.
Now for the method of giving rise to the four realizations together with the enhancement practices. The four yogas are: one-pointedness, non-elaboration, one taste, and non-meditation. These are also divided into lesser, middling and greater, yielding twelve.
The first is one-pointedness. As long as it is difficult to sustain the meditation on the Samadhi of the experiences of clarity, emptiness, and bliss, this is the lesser one-pointedness. Going through the stages of the meditations on Samadhi so that when you meditate it is stable is the middling one-pointedness. Being completely in a state of clarity and emptiness in meditation and post-meditation and the four activities, day and night, constantly, without interruption is the greater one-pointedness.
The second is non-elaboration. Even though you realize freedom from
elaborations of the origin and cessation of the appearing concepts in the essence of mind, you are never far from the experience of conviction that grasps at emptiness, and hopes and fears come regarding samsara and nirvana. This is the lesser freedom from
elaborations. Even though the near experience of the conviction which grasps to
emptiness is purified, upon arising, hopes and fears come and there are uncertainties that have not been cleared up. This is the middling freedom from elaborations. Having been freed from the grasping to the conviction that grasps to emptiness toward all of
appearance and existence, samsara and nirvana, and therefore being free from hope and fear, and having cleared up uncertainties, is the greater freedom from elaborations.
The third is one taste. Even though you realize all mindfulness and appearances to be the single taste of the intrinsic nature, mahamudra, the conviction that grasps at the experience is still close at hand. This is the lesser one taste. Experiencing the multiple appearances to be a single taste, and having purified the stains of the conviction that grasps, the appearances outside without exception and the inner mind without exception become the brilliance of the inseparability of appearance and mind. This is the middling one taste. The array is realized as a single taste. The arising of the array as one taste is peaceful within the state of genuine equality toward everything. This is the greater one taste.
The fourth is non-meditation. There is no need to hold onto mindfulness. Because of that there is no need for meditation sessions, as all appearances arise as meditation. As long as there is a little fixation to everything being like an illusion, this is the lesser non-meditation. Being free from that fixation to everything being like an illusion, all day and night is constantly within non-meditation. The consciousness of post-meditation
appearances subtly arises as innate clarity. This is the middling non-meditation. When even that subtle consciousness abides as primordial wisdom, and everything is constantly primordial wisdom, this is the greater non-meditation.
There are three ways that individuals will arise regarding these four yogas. One is the instantaneous realizer. One is the person who skips levels or realizes in leaps and bounds. One is the person who progresses gradually. If we were to divide these kinds of individuals according to the degree of their sharpness of mind, it is explained that it is uncertain how – and that there are a variety of ways these yogas arise. Each person must look into whether they see the essence of the four yogas, whether their expression is perfected, whether conceptual thoughts arise as meditation, whether all qualities are born, whether the relative is mastered, and whether the seed has been planted for the rupakaya. Above is the extensive presentation of the stages of the four yogas.
As for the enhancement practices, during the time of attaining each yoga, you should know precisely the other enhancement practices. Relying mainly on an isolated place, and keeping silence, cast away clinging to yourself, clinging to enjoyments, and clinging to Samadhi. Jigten Gonpo said, “Of the two, method and wisdom, if one is enhanced the other progresses.” Bodhicitta, precious discipline, the generation stage and so forth, the virtuous practices with characteristics, are practiced as a unity within the meditation session. The main enhancement practice is only devotion to the lama. Regarding that, Jigten Gonpo said,
The enhancement practice for mahamudra is devotion to the sublime lama. The way of entering the paths and bhumis of the four yogas is spoken of in the Vajra Song of the Ultimate Truth,
Like that, as for the fruition of meditation,
Regard this arrangement of the paths and bhumis. Having entered the path of blessings,
Until the yoga of one-pointedness is perfected, First it is called the path of accumulation.
As for freedom from elaboration, devoted conduct, This is called the path of joining, the essential nature. One taste and lesser and middling non-meditation,
Are the first bhumi, the path of seeing, which is primordial wisdom. The second bhumi until the tenth,
Are given the name the path of meditation. The ultimate truth of great non-meditation, Is the path of perfection, buddhahood itself.
These definitions of the yanas of the paths and bhumis,
However difficult they were to compile according to scripture and reasoning, Should be seen as real, as they are without confusion in their meaning.
Kyopa Rinpoche said that the mantra path and the four yogas and the bliss experience of the four chakras at your navel, heart, throat, and crown are combined: one-pointedness with the path of joining, freedom from elaboration with the path of seeing, one taste with the path of meditation, and non-meditation with the path of no more learning. It seems as if this is not in accordance with the statement of a few previous Kagyudpas. So how is it then? From the point of view of the essence of the realization, if you join with that, there is indeed no confusion. Here, now, there is no mistake to join according to our knowledge and like it was explained before.
Dedication
Now follows the third part of the general outline, the final instructions. Regarding sealing with the dedication of the threefold purity, Lord Jigten Gonpo said,
If the wish-fulfilling two accumulations
Are not wiped clean through aspiration prayers, The needs and desires will not come to fruition. So endeavor in this concluding dedication.
The cause of dedicating the roots of virtue of merit and wisdom, the two accumulations, is like a wish-fulfilling jewel. Without conceptualizing the three spheres, the dedication and aspiration prayers done so that all sentient beings may unimpededly attain
buddhahood are the jewels that wipe clean. Moreover, dedications create the temporary and ultimate purpose, fruition, and accomplishment of self and other. From this wish-fulfilling jewel comes what is needed and desired.
Within that there are three sections. There is the way of dedicating with characteristics or on the relative level with threefold purity. There is the way of
dedicating without characteristics, on the ultimate level with threefold purity. And there is the teaching on the benefits of dedicating.
As for the first section, of field, thought and object, it is said to be a profound crucial point of instruction that the field is higher. Commonors, pure Brahmins,
monastics (regular people), stainless monastics (who are hardly tainted by violation of ordination), those endowed with wisdom (the actual realization of the way of abiding), and the vajra masters of mantrayana, going from the first to the last in stages, it is explained that the merit gets doubled each time by the thousands. There are six kinds of vajra masters: those who chant, who give (the meaning of the Tantra), the holder (who connects directly with the lineage), who teach pith instructions, who bestow
empowerments, and who perform the action of the mandala (consecrations and fire pujas). The vajra master is the one who teaches pith instructions (if empowerment is not bestowed prior, it is unsuitable to teach pith instructions. This one must be endowed with the three kindnesses). Because it is like this, it is the perfect field. Moreover, just like as was explained before during the time of Guru Yoga, all the three jewels are complete within the lama.
As for the complete purity of object, it isn’t giving inappropriate things (like giving beer and women to someone persevering in the vows). It is giving proper objects needed (like monks clothes; whatever is an appropriate object).
As for the complete purity of thought, it is the wish that all your own actions completely ripen, and to not mix with the desire for profit, fame and honor in this life, nor the mind that engages for your own benefit. Thinking, “may the Buddha’s teachings remain for a long time, and may all sentient beings vast as space have happiness, be free from suffering, and quickly attain complete buddhahood” is the complete purity of thought.
Likewise, having a vast intention, by the present roots of virtue shown, myself and all beings of the six realms of samsara, the Buddhas in nirvana, the bodhisattvas, the shravakas and pratyekabuddhas, and the virtue accumulated in the three times, (In the
Uttaratantra it is said, “for the sake of the unchanging nature, virtue and complete purity), taking ownership of the Buddha nature, the element of natural purity and so forth, completely dedicate.
As for the second section, as was explained during the time of the svabhavikakaya of the lama, the field, thought, and object are realized to be the display of the nature of mind. Completely dedicate without reference point. All of whoever dedicates, for the sake of whatever, and whatever is dedicated, being like an illusion. Moreover, it is important to powerfully visualize and connect with the words. In the space in front of you, sits the root Lama surrounded by all of the divine assembly of yidams, Buddhas, and bodhisattvas. Having given rise to devotion, say,
“Sublime, venerable, precious, glorious root and lineage lamas, divine assembly of yidams, and assemblies of Buddhas, bodhisattvas, viras, virinis, yoginis and gatherings of dakinis, dwelling in the ten directions, please heed me. May the roots of virtue accumulated in the three times by myself and all of samsara and nirvana, not ripen into the eight worldly concerns, nor into a cause for samsara or results in the stage of shravakas and pratyekabuddhas. May the enemies who hate us, obstructors that cause harm, conditions of disruptors, the demons that lead us astray and the chiefs of their mandalas, may all sentient beings vast as space have happiness, be free from suffering, and quickly attain unsurpassed, complete, precious enlightenment. Based on the power of our vast roots of virtue, may I benefit all sentient beings with my body, speech, and mind. May the afflictions of desire, anger, ignorance, pride, and jealousy not arise in my mind-stream. May thoughts of fame, reputation, wealth, honor and concern for this life not arise for even a moment. May my mind-stream be moistened by loving-kindness, compassion and bodhicitta. Through that may I become a spiritual friend with good qualities vast as space. May I attain the supreme siddhi of mahamudra in this very life.”
Or, “By the virtues gathered in the three times by myself and all of samsara and nirvana, and by the innate root of virtue, may I and all sentient beings quickly attain unsurpassed, perfect, complete, precious enlightenment.”
Say whatever dedication, short or long, written by the Master Jigten Gonpo is
appropriate. Moreover, make whatever dedication and aspiration prayers you wish that come from the true words of the accomplished ones.
Now for the third section, the benefits of dedicating. Yourself and all others have wandered in samsara from beginningless time until now. Simply not knowing how to dedicate was the transgression. You endeavord in immeasurable roots of virtue before, however because you didn’t know to dedicate toward perfect enlightenment, it was exhausted, the result thrown out each time by going after the fruits of samsaric happiness. Moreover, if the dedication for virtuous enlightenment was done with pride and so forth as a proclamation to others, regret, resentment, or wrong view, this exhausts by the four causes of exhausting. Regarding being uncertain as to the actual result of holy dedication, it is just like throwing a drop of water in the ocean. Until the ocean dries up, the drop will not dry up. Even the subtlest root of virtue will not exhaust until attaining enlightenment. It will ever increase like the waxing moon. This is said as a brief presentation given in the teaching of the Aksayamanti Sutra. Regarding just how to accomplish these kinds of dedications and aspirations, it says in the Sutra of the Arrangement of Qualities of the
Pure Realm of Manjushri,
The conditions of all phenomena Completely abide in the intention. Whatever aspirations are made, They are accomplished right now.
These teachings in stages of the tradition of the supreme lineage were taught extensively in accordance with the meaning. The summation is to practice the five-fold path all the time. The thing to be done and the one who does it, all of the subtlety is complete in the practice. For example, even taking the enjoyment of one mouthful of food and generating the wish that this enjoyment be for the sake of all sentient beings attaining buddhahood is bodhicitta. Having divine pride as is taught through one instant of complete practice of the generation stage is the yidam deity. Though indeed the ultimate Lama is your own mind, even vividly visualizing the symbolic, relative Lama at your heart center or at your crown is meditation on the Lama. Being relaxed, without fixation to whatever arises is mahamudra. Knowing the threefold purity is dedication. One instant can contain the complete five-fold practice.
Through seeing the essence of the Dharma, I have written this little portion. And with affection, these concluding remarks regarding the excellent practice of the profound teachings, this counsel on the key points is given. Also, all of us gathered have entered the door of the Dharma. As for the need to take up shaving the head, attuning the body, and the stages of the three vows, it is only so that you and everyone can be liberated from samsara and attain complete freedom. There is no other thing to be aspired for at all. Whether or not you wander in samsara or attain buddhahood depends on the virtue of your three doors and whether you accord with the sublime Dharma. Scrutinize well in all times and circumstances whether your mind-stream is going against the three vows. If your mind has fallen under the sway of afflictive emotions, that is going against the training of the pratimoksha. It is the stain by the downfall of being defeated. The mind that abandons sentient beings contradicts the training of bodhicitta. The root of all Secret Mantra siddhis is holding the samayas from the Vajra Master. If the root and branch downfalls of the yidam and vajra sibling samayas strike you, the fruition of those transgressions will ripen on just you, not on anyone else at all. Think how unbearable it will be when you throw yourself into hell, the place of unbearable suffering. Thinking that it is like having drunk poison inside, with intense regret, confess for one day without interruption. Think that from now on you will not be stained by that transgression, and through an intense commitment, make a vow. If the mind is under the power of afflictive emotions, the root –cause of negative emotions, the best is, through the abiding nature, mahamudra, transcendently resolve the indivisibility of the thing to be abandoned and its antidote. In that way, if you don’t take the view onto the path through meditation, if you give up loving-kindness, compassion, bodhicitta, and the generation stage and so forth, in short, all the practices with characteristics, and finally if your mind-stream is in
contradiction with the Dharma, in the short-term everyone will naturally disparage you. It will obscure the flourishing of the Buddha’s teaching. Whether or not the precept of discipline is destroyed in your mind-stream depends on the afflictive emotions. Whether you shave your hair or wear the Buddhas’s custody, all comes down only on the intention
to the conduct. You have to think of the different reasons and stay stable and do not transgress. Therefore firmly train in embarrassment, shame and carefulness all the time. When training in the altruistic attitude of bodhicitta, or the right conduct of the
mantrayana, the higher meditation might be mistaken in the correct behavior of the lower ones, yet the higher qualities come forth. For example, if you eat in the evening with stable divine pride, with the mantras of the three syllables, in samadhi, it is blessed as nectar. This enjoyment doesn’t become a downfall in the pratimoksha. It becomes the intrinsic samaya of the food of mantrayana. In that way, knowing the crucial point of the higher and lower three vows, endeavor in going away from everything to be abandoned. Harmonize the conduct of your three doors with the sublime Dharma. Meditate on rejoicing and delighting in all of the previous actions and thereafter the gathered virtues increase, one hundred turning into a thousand. Seal with the dedication that the
commitments given and the fruition thereof are so that all sentient beings may attain buddhahood. Thus you certainly accomplish your own and everyone’s benefit.
If you don’t engage in correct behavior, that inappropriateness isn’t anyone else’s, it’s yours alone. For that reason, endeavor diligently in just what was said about wishing for liberation.
The treasurer of the three secrets of the ocean of the three jewels, and the one who acts out of the realization of the dharmakaya, the great bliss of appearance and existence, to the lotus feet of Venerable Dharmakirti, recalling your great kindness, I prostrate once again. Whoever wishes to pass beyond the ocean of existence and peace, to travel to the palace of faultless, perfect buddhahood, in the vessel of practice that contains the hundreds of scriptures of sutra and mantra, whoever wishes to traverse the path without bias, the distant land called the precious place of perfect enlightenment, spoken of by the masterful protector, Drikungpa. For those the later incarnations of supreme
Manushibuddha and Buddha Shakyamunni , Phagmodrupa and Jigten Sumgon highly recommand [what came] from Marpa, Milarepa, and Gampopa of the Kagyu lineage, Mahamudra, renowned like sun and moon, and the distinctive profound, sublime Dharma of the five-fold path, the practice that contains all of the 80 000 divisions of Dharma, just this that has been spoken of here. The teachings of the stages by the previous learned and accomplished masters, though there are so many that are well-composed, those that are extremely extensive, concise and in the middle, they are all in order to transform those with dull senses who are difficult to become realized. All of the crucial points of practice have few words, yet vast meaning, taught without anything missing, extremely clearly. For the benefit of everyone, I, with my little intelligence, must recollect the master who is the head of all the Buddha families, the glorious Lama’s vajra speech and strive to enter that virtue shown. By the power of the virtues accumulated by myself and everyone in the three times, may the perfect, enlightened realization of the venerable Lama, and the essence of the teachings flourish in the ten directions. May the Lama’s life be stable and may the sangha be harmonious. May limitless sentient beings afflicted by hundreds of sufferings attain the happiness of the higher realms and be held by a sublime spiritual friend. May this supreme, profound, all-encompassing path lead to the level of powerful Vajradhara. From today onward and in all my lives, may I never be separated from the feet of the Lama, the Lord of the Family. Without doing anything displeasing for even a moment, may I accomplish everything pleasing. Grasping the jewel of great love, bodhicitta, may the world and beings flourish as gods in the pure trees of paradise. May
sights and sounds arise as beautiful flowers from the Lama. May the fruition of perfect realization ripen.
This text called, “The Practical Instructions on the Five-Fold Path of Mahamudra, the Words of Vajradhara Dharmakirti”, the root of the visualization manual, was written according to the way the actual mandala is in the mind. It was carefully reviewed by the Lord himself. May it mix unstained with your mind. Because it is according to the common preliminaries, the jeweled garland of the five-fold path, according to the vajra verses and the instructions in the presence of Lord Gampopa, if it is a little bit of a
mouthful, [the Kagyu Lamas] would give the word that is good. With the support of those sublime ones on his crown, this was written in the supreme place of accomplishment, the Mig yel cave, by Konchog Trinle Namgyal Rigdzin Palzangpo. May it be virtuous.
By truth of the Kagyu Lamas and Three Jewels, may this teaching on the theory and practice spread and flourish. May all beings be freed from all of their suffering. May they be endowed with all of the bliss and happiness of samsara and nirvana. May unvirtuous thoughts not arise in the mindstreams of myself and others for even a moment. May our engagements be Dharma both day and night. May we quickly accomplish our own and others’ benefit. May all extraordinary sight and sound be mindful awareness. May every single dependent being be held by the sublime hook of the Three Jewel’s compassion. May all swiftly attain the state of the Victors of great bliss.
