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Clarif1-fil1S t'h~ Nat14ra1 Stat~ A Principal Guidance Manual for Mahamudra
by Dal<po Tashi N amgyal
Foreword by KHENCHEN THRANGU RINPOCHE
Translatedfrom the Tibetan by ERIK PEMA KuNSANG
Edited by MICHAEL TwEED
RANGJUNG YES HE • Boudhanath, Hong Kong & Esby
•
2001
RA.NGJUNG YEsHE PuBLICATIONS FLAT 5A, GREENVIEW GARDEN, 125 RoBINSON RoAD, HoNG KoNG
AnDRESS LETTERS TO: RANGJUNG YESHE PuBLICATIONS KA-NYING SHEDRUB LING MoNASTERY P.O. Box 12oo, KATHMANDu, NEPAL
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© 2001 ERIK PEMA KuNSANG
FIRST EDITION 2001 ALL RIGHTS RESERVED. No PART OF THIS BOOK MAY BE REPRODUCED WITHOUT WRITTEN PERMISSION FROM THE PUBLISHER PRINTED IN THE UNITED STATES OF AMERICA ON RECYCLED ACID-FREE PAPER
PuBLICATION DATA: ISBN 962-7341-45-2 (PBK.) AuTHOR: DAKPO TASHI NAMGYAL (DVAGS PO BKRA SHIS RNAM RGYAL), (1512-1587). FoREWORD BY KHENCHEN THRANGU RINPOCHE (B. 1933). TRANSLATED FROM THE TIBETAN BY ERIK PEMA KuNsANG (ERIK HEIN ScHMIDT). EDITED BY MICHAEL TwEED. FIRST ED. TITLE: CLARIFYING THE NATURAL STATE; A PRINCIPAL GUIDANCE MANUAL FOR MAHAMUDRA TIBETAN TITLE: PHYAG RGYA CHEN PO'I KHRID YIG CHEN MO GNYUG MA'I DE NYID GSAL BA. I. VAJRAYANNMAHAMUDRA- TRADITION OF PITH
INSTRUCTIONS. 2. BuDDHISM- TIBET.
I. TITLE.
Introduction 9
Opening Verses 13 PART ONE
PRELIMINARY STEPS OF GUIDANCE General Preliminaries 15 Specific Preliminaries 15 PART TWO
THE MAIN PART OF THE MEDITATION STAGES Steps of Guidance 17 Guidance Through Shamatha IJ Shamatha with Attributes 17 Supported Shamatha 17 Unsupported Shamatha 19 Shamatha with Breathing Practice 19 Shamatha without Breathing Practice
21
Shamatha without Attributes 23 Tightening 23 Loosening 24
Guiding by Means of Vipashyana 26 Establishing the Identity Perceptions 27
a/ Mind and the Various
clarifying the natural state
Establishing the Identity of Mind- the Basis 27 Establishing the Identity of Thoughts and Perceptions - the Expression 29
Clearing Up Uncertainties About Basis and Expression 31 Resolving That Thoughts Are Mind 32 Resolving That Perceptions Are Mind 34 Investigating the Calm and the Moving mind 36 Resolving That All Experience Is Nonarising 37
Steps of Pointing-Out Instruction 40 The Actual Pointing Out of the Innate 40 Pointing Out Innate Mind-Essence 40 Pointing Out Innate Thinking 43 Pointing Out Innate Perception 45
Eradicating Faults and Identifying the Meditation Practice 47 Describing Mistakes and Faulty Meditation Explaining Flawless Meditation Practice 50
47
PART THREE
SUBSEQUENT WAYS TO CONTINUE THE TRAINING General Reasons for Meditation Training 53 Special Training without Separating Meditation and Postmeditation 55 Cutting through Hindrances, Sidetracks and Straying 59 Sidetracks 6I Enhancing by Transcending into N onarising 64 The Time for Transcending 64
clarifying the natural state
Investigating Thoughts and Perceptions 65 Investigating the Meditation and the Meditating Mind 66 The Actual Transcending into N onarising Openness 67 Mingling Meditation and Postmeditation, Day and Night 69 Developing Strength by Utilizing the Conducts
70
The Time for Utilizing and the Conducts 70 Utilizing Thoughts 72 Utilizing Emotions 73 Utilizing Gods and Demons 73 Utilizing Suffering 74 Utilizing Sickness 74 Utilizing the Process of Dying 75 How Realization Arises and the Enhancement Practices 76 The Various Ways Realization Arises 77 One-Pointedness and Its Enhancement 78 Simplicity and Its Enhancement 84 One Taste and Its Enhancement 89 Nonmeditation and Its Enhancement 95 PART FOUR
THE WAY TO TRAVERSE THE PATHS AND BHUMIS THROUGH MEDITATION TRAINING
IOI
Concluding Verses 103 Colophon 104
Translator's Colophon ro5 Endnotes ro6
THE VERY VENERABLE
THRANGU RINPOCHE
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THRANGU TASHI CHOEUNG, P.O.IIOX 1287,110UDDHA, KATHMANDU, NEPAL. PHONE: 4700ZI
These days many people follow the Dharma astutely and not merely out of faith. Knowledgeable in many topics, they exert themselves in applying the sublime teachings. So, it is important that the profound and ultimate instructions of Mahamudra and Dzogchen are made available. These should include the sublime teachings of Mahamudra, the profound instructions that are simple to practice that are the unimpaired essence of realization of the eight great masters and eighty mahasiddhas from the noble land of India . .fu these instructions have been kept alive, through an unbroken stream of teaching and practice, by the learned and accomplished masters of Tibet, I find it of vital importance to have some of them translated into foreign languages. In particular, the words of Dakpo Tashi Namgyal are unique in that they are adorned with plenty of pithy advice out of his personal experience. Therefore, practitioners are greatly benefited by his instructions on how to remove hindrances and progress further. His methods for practicing Mahamudra, found in such books as Moonbeams and Clarifying the Natural State, are preeminent. Of these, this book is indispensable as it focuses exclusively on practice. Moreover, it is vital for the translator of such works to be not only skilled in language, but also possess some
9
degree of meditation experience. The lotsawa Erik Perna Kunsang was the attendant of and translated for T ulku Urgyen Rinpoche for many years and is experienced in meditation, I am therefore sincerely grateful that he has completed this English translation.
Signed by the bearer o/ the name Thrangu Tulku, on February 4th 2001.
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Respectful homage to glorious Vajradhara. Out of the unconstructed nature, the emptiness of dharmadhatu, Appear the magical sceneries of the worlds and beings, profound and brilliant. To their indivisible identity of empty bliss, spontaneously present from the beginning, To the all-pervasive original mind, I respectfully bow down. The true realization of mind, the all-pervasive identity of the definitive secret, Is difficult to realize through other long-lasting paths; Yet, you reveal it effortlessly, like pointing to it with your finger To the illustrious Gampopa and the masters of the Practice Lineage, I bow down.
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His practice tradition known as Mahamudra, Celebrated like the sun and the moon, has illuminated this Land of Snow. Even so, here I shall set intellectual arguments aside and clarify it once more, Adorned with the pith instructions of personal experience. ~
This manual for guidance in the Mahamudra of the definitive meaning is meant for worthy people who are utterly weary of all of samsara' s miseries, who possess the intense renunciation of wishing to quickly attain enlightenment, and who have trust and confidence in the realized masters and the path of blessings. To establish them straightforwardly in the meaning of the natural state, there are four parts: Preliminary steps o/ guidance T1ze main part o/ the meditation stages Subsequent ways to continue the training 11ze way to traverse the paths and bhumis through meditation training
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Prdimittar\j Step6 of Glfibattcc This has two steps: General preliminaries Speci/ic preliminaries
& explained elsewhere, practitioners should thoroughly train in the gradual stages of the path for the three types of individuaP This includes the reflections on the difficult-to-acquire freedoms and riches, impermanence and so forth. In this way, it is essential to develop a firm attitude of renunciation. If students do not do so keenly, but instead regard these topics as trivial, they will, after hearing the four mindchangings a few times, leave them behind as mere information. Having done so, they will not exert themselves in practice and become caught up in the eight worldly concerns.
Second, practitioners should be brought to maturation either by receiving the ripening empowerment within the Anuttara mandalas of the Secret Mantra or through the symbolic empowerment of blessings.
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Following that, as explained elsewhere, to ward off laziness reflect on impermanence; to dispel obstacles take refuge and form the bodhisattva resolve; to gather the accumulations offer mandalas; to purify obscurations do the meditation and recitation of V ajrasattva; and to receive blessings train in guru yoga. Receive guidance in all of these points one after another and exert yourself in each of them for a suitable number of days, such as five or seven. At the end of each of these practices, gain some experience by relaxing your mind and remaining free and easy for as long as you can.
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The Maittl'art of t'he Mebitatiott Stases This has two parts:
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Shamatha without attributes
Sl1amatl1a witl1 Attributes This has two parts: Supported shamatha Unsupported shamatha
Supportcb Sl1amatl1a In your four sessions continue the preliminary practices, not as extensively as before, but without ever missing a day. At the time of guru yoga, make particularly deep-felt supplications that samadhi may take birth.
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Once you have embraced a thought with this presence of mind, you need not keep any other aim, so you get a sense of feeling very free. During this type of release and relaxation, you appreciate the vital point of remaining in a free and easy state of mind. You have gained progress once this has become simple to sustain. However, if you get distracted while lost in the undercurrent of thought or carried away mindlessly without noticing what you are thinking of, then your presence of mind is too weak.
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your calm feels restless, unsettled or fidgety, your sense of looseness is inadequate or you are too intensely mindful. Clear up these shortcomings and continue the training. If the attention feels
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mindful presence. If agitated, slightly lessen its strength to deepen the relaxed quality. By continuing in this way, your attention will remain utterly lucid. Shamatha has taken birth when perceptions of sights, sounds and so forth are experienced as vivid and serene, lucid and unbound. So, even if one of the various meditation-moods do occur, do not get caught up in it. Instead, train for a while in the state that is both lucid and thoughtfree. Unless you get a firm footing in this, your meditation training will become sporadic. Gain a steadfast foothold.
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At the beginning, you gain a slight degree of thoughtfree calm amidst the turbulence of the many gross and subtle thoughts. This is the first stage of shamatha, similar to a mountain stream rolling through a gorge. Next, the thinking, for the most part, vanishes; so that your shamatha state remains serenely blissful. However, whenever a strong movement of thought occurs you are unable to keep it down. From time to time you get involved in being scattered and agitated. This is the intermediate stage of shamatha, similar to the placid flow of a river. Then, both coarse and subtle thoughts no longer arise. As long as you compose yourself in this thoughtfree state, you can remain serenely blissful. Even if a remnant of a subtle thought arises, it is unable to function as an actual thought; rather, it naturally dissolves into a state of nonthought. This is the ultimate stage of shamatha, like the mother ocean meeting its river child. Even though this type of shamatha does not suffice as the real substance of Mahamudra training, it is extremely important to have it as the basis for the training. Since it is mental stability that creates boundless virtuous karma, you should accomplish a flawless and steady state of shamatha.
Gui"h15 b11 M~al1s ofVipasl111at1a This has two parts: Establishing the identity mind and the various perceptions Clearing up uncertainties about basis and expression
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£stablis'hh15 t'h~ lb~tttit\i of Mittb attb t'h~ Variows P~rc~ptiotts
This has two points:
Establishing the identity o/ mind - the basis Establishing the identity thoughts and perceptions -the expression
o/
£stablis'hitt5 t'h~ lb~tttit\i of Mittb - t'h~ Basis For the first point, assume the same body posture as before. In addition, gaze straight ahead without blinking or shifting. Keep your attention vividly present in the thoughtfree and lucid state of shamatha. During this state, look directly into this attentive mind to see what shape, color, etc. it has. In which location does it remain and what supports it? What kind of definable identity and appearance does it have? Gradually examine and investigate these points. In other words, does it have a shape that is round, square or the like? Does ,it have a shape like the earth, rocks, mountains, scrubs, trees or the like? Does it have a shape that looks like a human being, an animal or what? Does it have a color such as white or black, etc.? Examine each instance until you reach a definite conclusion. In the same way, examine whether the mind lives in external things of the world or beings, or in your body of karmic ripening. If it does live in this body, does it remain in a particular location or part of the body, from the crown of the head to the soles of your feet, or does it remain in a pervasive way? If it remains in a pervasive way,
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does it dwell in a way that has an inside and an outside, or does it remain in a way that is diffuse? If diffuse, examine how your mind moves and so forth when becoming occupied by outer objects and things. Likewise, is your mind an entity that can be identified as empty or as aware ? 4 Regarding the empty quality, does that mean being empty like nothingness or empty like space? Is the lucidly aware quality radiant like the light of the sun and moon, or like the flame of a butter lamp? Examine what this lucidity is like. Investigate this until it is settled with complete and conclusive certainty. If you hold on to hearsay and theory and neglect investigating, you will not feel it is conclusively decided. So examine this to the very depth. If an incorrect understanding is held, counter-arguments should be applied and the investigation continued. '§>-
It is easy to resolve that (this conscious mind) does not consist of any shape, color, location, support or material substance. However, if you take it to be a definable entity that is aware and empty and you remain quietly in that state, you are still unresolved, since that is the meditative mood of stillness. Therefore, make mandala offerings, supplicate with deep devotion and investigate each instance of how it is aware, how it is empty and what its real mode is. Through this you may find that mind is not comprised of a concrete or material substance and therefore has no shape or color, no dwelling place or support. You may also
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understand that it is an aware emptiness that defies any description of being such-and-such - it is inexpressible and yet it can be experienced. When that is the case, the lama should try to present confusing statements. If the meditator's understanding is merely theory or hearsay .it will be inconsistent and will not withstand scrutiny. If it is personal experience, it will converge on one point even when he is unable to articulate with traditional words. When this happens, the meditator has reached personal experience. Even so, there are eloquent and articulate meditators who lack personal experience. There are also experienced and tongue-tied meditators who are unable to explain. The lama should therefore let them thoroughly investigate and resolve this fully through real experience. While in the previous state of lucid and thoughtfree shamatha, as before, look directly into your conscious mind. It is a wakefulness for which no words suffice. It is not a definable entity, 5 but at the same time, it is a selfknowing aware emptiness that is clear, lucid and awake. Sustain this without distraction.
£stablisl1i»5 tl1c lbc»tit\i ofTho~sl1ts a»b Pcrccptio»s - tl1c £xprcssio» Assume the same posture as mentioned above. Now, allow a strong and coarse thought state, such as anger, to occur within the empty and aware state of unidentifiable mind. When it has vividly arisen look into it directly and investigate, just as before, its exact color and shape, its
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hwestisati»s tl1e Calm a»~ tl1e Movi»s mi»~ Maintain the same physical posture as mentioned before. Let your mind be serenely calm in the state of aware emptiness. Now, investigate by looking directly into it. While in this state of serene calm allow a thought to vividly stir. Investigate it too by looking directly into it. Next, investigate the two instances of calm and thought movement to see if there is any difference in their arrival, remaining and departure or in their definable identity. If there is a difference between remaining calmly and an abrupt movement of thought, examine to see if their difference consists in being better or worse, empty or not empty, having or not having an identity, and between being or not being identifiable. If there is no difference, investigate to see if their lack of disparity consists in being identical or in being similar while different. If identical, investigate how they are identical at the beginning, middle and end. If similar, examine how they are similar. Investigate in this way to gain some experience. In case an incorrect understanding is held, it should be stopped with a counter-argument, a hint should be given and the investigation resumed. Turning away from the belief that these two calm and abrupt thought movement -
serene
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different substances, you must experience that they are the same mind, the mind that is identical in being rootless and intangible, and in being an aware emptiness that is self-l<nowing and naturally pure.
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This being so, whichever of the two happens, there is no need to accept or reject, repress or encourage. Rather, you should become confident that this aware emptiness is naturally free -
in the very stillness when calm and in the
very arising when thoughts oc~ur. R~solvi115 That All £xp~riettc~
ls Nottarisitts
While in the state of empty and aware mind, as before, the various types of thoughts and perceptions are the unconfined expressions of this very mind itself. Now, question this, "What is the natural state of this very mind?" Look directly and thoroughly investigate what caused it to arrive, how it remains and how it finally departs. In case an incorrect understanding is held, it should be terminated with a counter-argument, a hint should be given and once more the investigation should be continued. At the beginning, this mind was not produced from any causes or conditions, and did not arise from any basis, not in any way whatsoeverj rather it is rootless since the beginning. Presently, it does not remain as any shape or form at all, but is unidentifiable. In the end, without being stopped by anyone, it is self-dissolving, self-clearing and self-liberated. You must experience the actual mode of this mind: a self-knowing emptiness that from the very first cannot be pinpointed as arising, dwelling or ceasing. And, having done so, you must resolve that this mind, however it may presently appear, cannot be improved by anything good or
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am not about to disprove others. I
will,
however, explain a
little to encourage understanding in those who rely on me. Specifically, when people place exclusive emphasis on mental calm, their calm mind becomes like a lake frozen over with ice, so that all gross and subtle perceptions of the six senses cease. Or, even if not ceasing, they become unclear and hazy. Believing this to be the meditation state, the former incidence is a grave fault, while the latter is the shortcoming known as the inert state. There are also some who regard the meditation state as remaining in a mindless way that doesn't notice what is or what isn't. This is to be lost in oblivion with no idea about what's happening. Some people take meditation to be a vacant state of mind in which the former thought has ceased and the following thought has not yet arisen. These ways are not embraced by vipashyana and so are grave faults. Even when embracing such states with vipashyana, these people feel they have to remain unmoved from this maintaining o/ Mahamudra. Thus, it becomes a meditation famine. Furthermore, some identify the meditation state as merely remaining in a state full of bliss. If so, they have not embraced it with vipashyana. Or, even if it is, they feel they have to block off all perceptual experiences. Even when not blocking, to regard perceptions as opponents is still not correct.
If a state of being utterly empty,
free from keeping any
thought of the three times in mind, is regarded as the
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This being so, as long as your naturally aware mindful presence has not wandered off, it is still the meditation training, whether your state of mind is utterly empty, remains serenely blissful, whether thoughts flow in a rush or manifold perceptions appear vividly. Therefore, you do not need to entertain doubts about these expressions of the natural state. Rather than maintaining a sense of natural ease, there is no point in trying to arrest or block off the flow of thought or perception for the sake of remaining thoughtfree. The reason is this: just like before, when you cleared up uncertainties and during the pointing-out instruction, various entities such as mind-essence, thought, perceptual experience and so forth do not exist. Rather, they are the unconfined expressions of this single mind, just like the ocean itself is what is seen as waves. Therefore, this natural flow of mind does not differ in quality, no matter how it appears. This being so, you should sustain presence of mind in stillness when calm, in thinking when thoughts occur and in perceiving when perceptions take place. Do not deliberately try to think when still or prevent a thought when it occurs. No maHer what your state may be -lucidly clear, totally empty, suffused with bliss or completely restless simply remain undistracted. You do not need to modify or correct anything. In short, everything is meditation training when you have naturally aware presence of mind and nothing is
51
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meditation when you are distracted. Therefore, understand the great importance of maintaining this mindfulness. At some point, when mindfulness and your mind are no longer different entities, everything turns into the nature of mindful presence and it is 'smooth sailing' from then on. 9 You may now wonder, "Well, wouldn't it be enough simply to embrace whatever is experienced with mindfulness from the very first without having to follow gradual steps of guidance?" Yes, it might be enough for a few rare karmically destined people of the instantaneous type. For others, unless they follow the gradual steps of guidance to investigate and clear up uncertainties about perceptions and mind, they will not gain the certainty that accompanies the experience of seeing their essence. One may have other types of mindfulness, but these
will
not suffice
unless it is the naturally aware mindful presence. Consequently, the pivotal point here hinges on the words and meaning of ordinary mind and uncontrived natural mind. All the sutras, tantras and teachings of the siddhas of India and Tibet that express the true view lead to this point as well.
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Part Three
s~bs~q~~Mt WalfS
to CoMtiM~~ tl1~
Trai11i115 This has six points: General reasons /or meditation training Special training without separating meditation and postmeditation Cutting through hindrances, sidetracks and strayings Enhancing by transcending into nonarising Developing strength through utilizing the conducts How realization arises and the enhancement practices
G~11~ral Reaso11s for Mebitatiott TraittittS It is not enough that the meditation practice has taken birth; you must sustain it perfectly. Unless you sustain it after the meditation has arisen, you will either remain an ordinary person or you
will exert yourself in other kinds of
conceptual practices for gathering and purifying. 10 This would be straying from the true meaning, just as if the king would behave like his subjects or if a lion would join a pack of dogs. To deal with this, since revulsion is like the feet or the guardian of your meditation practice, you should contemplate the suffering of samsara. Keeping in your innermost mind that this life is impermanent and without lasting substance, cut worldly ties and resolve to equalize life and practice.
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Since devotion is like the head or the enhancement of your meditation practice, entrust yourself fully and make sincere supplications to your guru and the Kagyii lineage roasters, never parting from seeing them as buddhas in person. Since mindfulness is the watchman or heart of your meditation practice, never forsake it, not only during sessions, but also train in keeping constant company by reminding yourself of the natural state at all times and in all situations. Make compassion the activity of your meditation practice, so that you cultivate loving kindness, compassion and bodhichitta for all sentient beings and bring them under your protection with dedication and aspirations. Until you have reached perfection in your meditation training, keep to secluded places and regard as Mara's obstacles the superficial acts of "benefiting others" by teaching and propagating the Dharma to them. Make modesty and conscience the armor of your meditation practice, so that inwardly you take your own mind as witness, while outwardly you do not create any causes for displeasing your precious teacher or Dharma friends. Exert yourself in meditation practice by staying in strict mountain retreat, sealing off your room, keeping silent and so forth.
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Special Tr ab1il15 witl1out Separatil15 Mebitatiol1 al1b Postmebitatiol1 From when you have taken hold o/ the meditation until the greater One-Pointedness, it is taught that you only have an ordinary type of meditation state and postmeditation, not the authentic kind. Nevertheless, everything is meditation training if your naturally aware presence of mind does not wander while practicing. So, although you may be free from accepting and rejecting, until you succeed in intermingling the meditation and postmeditation of realization, you should make the meditation state the main part of your session and sustain your essence one-pointedly. 11 During the breaks, focus on the postmeditation and make use of thoughts and perceptions. Understand this to be the intent of most of the Practice Lineages. This is also how it appears for most people, even though they may have given birth to the meditation; so this is how it should be taught. 12 o
As for sustaining the essence, it is taught that you should remain in these three manners: fresh, artless and unbound. To be fresh, the key point of body is to relax deeply from within. The key point of speech is not to force your breathing. The key point of mind is to remain unconcerned and without taking anything as support. To be artless, leave your mind as it naturally is, leave it without being a definable entity and remain undistracted.
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To be unbound, remain free from accepting and rejecting, remain effortless and leave the six sense impressions in naturalness. In this way, nine essential points are listed. Phrased differently, you should possess these three key points: Remain fresh in unconcerned naturalness. Remain artless and uncontrived without judging. Remain unbound and uninvolved in striving. '§>o
Here are five analogies for this: Elevate your experience and remain wide-open like the sky. Expand your mindfulness and remain pervasive like the earth. Steady your attention and remain unshakable like a mountain. Brighten your awareness and remain shining like a flame. Clear your thoughtfree wakefulness and remain lucid like a crystal.
Additionally, remain composed like in these three examples: Unobscured like a cloudless sky, remain in a lucid and intangable openness. Unmoving like the ocean free of waves, remain in
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complete ease, undistracted by thought. Unchanging and brilliant like a flame undisturbed by the wind, remain utterly clear and bright. Here is how it is taught: First, suspend all effort to deeply relax body and mind. Next, let be in uncontrived freshness without indecision. Finally, maintain the practice after resolving that all perceptions are nonarising and naturally freed. To 'deeply relax the body' means simply to release the effort of excessively tightening or tensing the body, but not to cast away all the key points of physical posture. Naturalness, therefore, is the most important key point of body. To 'let be uncontrived and unbound' means simply to refrain from ambitious and goal-oriented judging, while not becoming apathetic or obscured by a hazy meditationmood. Therefore, maintain the naked state of a lucid presence of mind. To 'resolve that perce'ptions are nonarising' means simply that every perception dissolves -
in the sense of being
free from an identity that arises, remains or ceases -
the
very moment it is embraced by your naturally aware presence of mind. It does not mean to label it with the concept 'nonarising self-liberation'. Therefore, train in not pinpointing anything. 13
If dullness
and agitation make it unwieldy to keep your
mind composed, adjust them with their respective key
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During these three stages of Simplicity, forsake the three types of clinging, keep to extremely secluded mountain areas and exert yourself in keeping silence and staying in sealed-up retreat. Apart from torma offering and supplications to your guru, it is essential that, for some time, you set aside all types of practice with conceptual attributes while focusing on mindful presence and undistracted training. Sometimes create conditioned virtue by making offerings and giving alms, training in devotion to your guru, pure appreciation of your Dharma friends, compassion for sentient beings and reflecting on the connection between cause and effect. Discuss the profound meaning of realization with your guru and Dharma friends, read the vajra songs of the siddha lineage, sing them as songs and so forth. For the most part, the important point is to keep undistracted from a continuous mindful presence. Often people do not like too much conceptual focus. Sometimes it happens that the blissful feeling is diminished and you want to move on, want to eat or feel unhappy and so forth. You should then make use of a
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suitable practice connected to the path of means, such as the blazing and dripping, the supreme tummo, physical exercise or the like. If you have no progress at the level of greater Simplicity, even after practicing for years, you should forsake the three types of clinging, request empowerment, apologize for samaya breaches and so forth and pray to deepen your realization. Imagine the suffering of hell while visualizing yourself as your yidam. Resolve that it is mind, and compose yourself in simplicity. Similarly, bring to mind the pleasure of the gods, the states of samsara, and the nature of nirvana, and compose yourself in simplicity. Sometimes, go to the top of a mountain and relax into the state of simplicity. Sometimes, go to a place where many people gather and relax into simplicity. Retain the winds for a session, look at appearances with wide-open eyes and relax into simplicity. It is said that by continuing in this way you will have progress. At some point after this, you will experience the pure and uncontaminated yoga of realizing all the phenomena of samsara and nirvana to be of One Taste, the Mahamudra of being free from accepting and rejecting them as with or without the conceptual constructs of arising and ceasing, empty or not empty and so forth.
One Taste also has three stages. The lesser One Taste is when you have realized that all thoughts and perceptions
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are of one taste in being the Mahamudra of mind essence. However, you still retain a bind: the conviction of savoring and clinging to that. The medium One Taste is when this tarnish has dissolved: the conviction of savoring and clinging to multiplicity as being one taste. You have actualized the resplendent indivisibJity of perceptions and mind in which the perceived is not held as being outside and mind is not held as being inside. The greater One Taste is when you realize multiplicity as being of one taste and you experience one taste as being multiplicity. Thus, everything subsides into the original state of equality. ~
Here are the distinctions as to whether or not perfection in One Taste has been reached: You have seen the essence of One Taste if, free from accepting or rejecting, confirming or denying anything perceived, you have recognized the original state of equality as an objectless natural awareness. You have not seen the essence if you stJl cling to the conviction that savors this equality in terms of something to be mingled and a mingling with it. You have perfected the strength of One Taste if whatever you encounter is experienced as the expression of this original state of equality. You have not perfected its strength if one taste isn't experienced as multiplicity because of retaining the bind of a remedy.
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Your thoughts have become meditation if all dualistic clinging, including mind and the perceived, etc. has dissolved. Hence -
free from the sense of being bound or
released in the six types of impressions -
it is all right to
let whatever appears appear. They have not become meditation
if you
need to liberate the impressions with a
reminder to recognize. The qualities have arisen if, after mingling mind and perceptions, you have attained miraculous powers, such as being able to conjure and multiply. The qualities have not arisen if the signs fail to appear due to the inducing circumstances of the path being feeble. 19 You have planted the seed of the form-bodies if allembracing compassion occurs effortlessly and the treasuremine of benefiting others has opened. You have not planted this if the power of means, such as compassion, is weak and if you do not accomplish the benefit of others. You will have attained mastery over the relative state if you have become skilled in causation. This means you can separate samsara and nirvana by experiencing the immediacy of awareness because of clearly realizing the dependent connection between causes and effects. You have not attained this mastery if you do not experience one taste as being the causation of multiplicity.
At all times during the lesser One Taste, you have realized the essence of the original state, but you still retain
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a slight sense that it is something to be savored and held on to. During the ensuing certainty, you find difficulty in continuing your spiritual practices while encountering perceptions disturbed by intense objects and circumstances, and you, to a minor degree, experience a solid fixation on duality. During the dream state, there is some slight confusion and clinging. Sometimes you have the experience that all three your body, perceptions and mind- are indivisible. However, it is possible that your regard for causation, your devotion and your compassion may dwindle. At the time of medium One Taste, the clinging to the subject and object of realization, the experiencer and the experienced, dissolve. The fixation on the duality of mind and perceptions is cut at its root. During the ensuing certainty and the dream state your confusion is even less than before, and you have no noticeable clinging to solid reality. At the time of greater One Taste, your realization of nonduality becomes constant throughout day and night, and it is free from clinging to the manifold unobstructed expressions of the original state of equality as being real. The experience of nonthought, as simply an aware quality that perceives yet does not judge, occurs with a slight savoring. During the ensuing certainty, you perceive with a subtle duality and appreciate appearances as being like a magical
92
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illusion, an aware emptiness in which there is nothing to be held. Dreams free from clinging occur as unobstructed and ephemeral. It is also taught that at times there are no dreams at all. '§>-
During these three stages of One Taste, for the most part, keep to secluded places. From time to time, participate in group gatherings and you will progress. Even though you think that it makes no difference whether or not you meditate, it is essential to keep to seclusion and train in the true mindful presence. Even though you have attained the realization of greater One Taste, if you fail to have some degree of clairvoyance and receive signs from the dakinis, you must be tainted by damaged samayas. Therefore, make, for instance, a thousand tsa-tsas or the like, and offer a flower to each of them. Make the request, "May my defilement utterly subside!" Perform the dharani-ritual for purifying defilement, as well as any other suitable virtuous practice. If you get involved in pleasure or displeasure when signs occur, you are influenced by Mara. Consider that being benefited or harmed, assisted or hurt by Mara, and so forth, are all your own mind and that this mind is limitless and centerless, like space.
Once the realization of One Taste has dawned within you, there is no fear of thought, no preference toward
93
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qualities and you cannot be swayed by faults. On the other hand, Mara has taken possession of your mind if you become profoundly competitive and have plenty of disturbing emotions, obsessive thoughts and preferences. Recognize that and exert yourself in virtuous practices. In any case, understand the meaning of the saying, "Recognize everything that counteracts your meditation training to be Mara." It is also possible to belittle the importance of methods by thinking, "There is no need for compassion and devotion since sentient beings are my own mind and the guru is also my own mind." Instead, strengthen your compassion and devotion. Be extremely careful to adopt virtue and avoid evil. Arrange all kinds of positive types of causation, avert all kinds of negative ones, and accept the armor of cause and effect. When there is benefit or harm happening to others, there is the danger of being caught by the Godly Son Mara, so cast away superficial deeds to benefit others. It is also essential to remain unattached to followers, possessions and fame. By continuing the practice in this way, the tarnish of meditation-moods and savoring all subside, and the realization of the path and the natural state intermingle. Thus the realization of N onmeditation dawns beyond composure and postmeditation being embraced or not by mindfulness.
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N onmeditation has three stages as well. The lesser N onmeditation is when all perceptions are experienced as meditation training. You do not have to remain mindful or deliberately compose yourself in the meditation state, and you retain only the slightest clinging to them as being like a magical illusion. Medium Nonmeditation is when you are even free from this clinging to the notion that they are magical illusions, so that throughout day and night you are in an uninterrupted state of nonmeditation. During the ensuing certainty, a subtle continuity of dualistic consciousness is experienced as natural awareness. 20 Greater N onmeditation is when even this subtle dualistic consciousness transforms into original wakefulness,
yes he. Everything is simply an overarching state of original wakefulness. ":§»
Here are the distinctions as to whether or not perfection in N onmeditation has been reached: You have seen the essence of N onmeditation if your realization of nonmeditation is free from an object of remembering or familiarization so that the savoring has dissolved. You have not seen the essence if you retain a sense of something that needs to be remembered or grown accustomed to. You have perfected the strength of N onmeditation if the subtlest dualistic perception has dissolved and you have
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brought all phenomena to the state of exhaustion, so you are always indivisible from original wakefulness. You have not perfected its strength if you experience even the slightest dualistic perception and you have not exhausted the phenomena of knowable objects. Your thoughts have become meditation if every instance of all-ground consciousness, without being rejected, has dissolved into being dharmadhatu wisdom. They have not become meditation if you retain a subtle type of propensity for conceptual clinging and the subtle tarnish of savoring an experience. The qualities have arisen if your body appears as the wisdom rupakaya of the rainbow body and your mind as the luminous dharmakaya. Thus the world is experienced as all-encompassing purity. The qualities have not arisen if you retain even the slightest impure perception regarding body and mind, the world and beings. You have accomplished the activities of the form-bodies if you have reached perfection as the dharmakaya in which basic space and original wakefulness are indivisible, so that your inexhaustible adornment-wheel of Body, Speech and Mind spontaneously and ceaselessly fulfills the needs of sentient beings. You have not accomplished these activities if this has not happened and you still need to depend upon pure realms. You will have purified and attained mastery over the relative state if you have perfected all the qualities of buddhahood. You have not attained this purity and mastery if the three webs obscure the qualities of buddhahood: the body-web of karmic ripening, the per-
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ception-web of habitual tendencies and the mind-web of dualistic consciousness. ~
At the time of lesser N onmeditation, dualistic perception has mostly dissolved. Without having to deliberately meditate or deliberately remind yourself, all perceptions are experienced as the meditation training, so that you are unwavering from the meditation. During the ensuing perceptions, there is a remnant of ignorance called thoughtless nonrecognition, which is the all-ground consciousness remaining as a thoughtless state of indifference. This is also known as the defilement o/
negative tendencies. Although you do not create karma, it is taught that clinging, not yet dissolved into original wakefulness, still occurs like fugitive moments of magical illusion. During dreams you still encounter a slight clinging to them as being real due to not recognizing. At the time of medium N onmeditation, even this most subtle dualistic perception, which is like a magical illusion, dissolves and you become uninterrupted in the state of nonmeditation throughout day and night. During the ensuing perceptions, the extremely subtle trait of thoughtless nonrecognition dawns as a natural awareness. This is called perfection in accordance with the intrinsic nature. It is taught that this trait is the subtlest defilement of negative tendencies and that it is still present at night.
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At the time of greater Nonmeditation, this extremely subtle trait of thoughtless nonrecognition dissolves into original wakefulness so that the mother and chJd luminosities intermingle. Everything is now the all-encompassing expanse of original wakefulness so that -
for the
benefit of yourself - you attain dharmakaya in completeness. Since its natural expression is mastered, free from any partiality, it is taught that the reflections of the formbodies for the benefit of others will spontaneously fulfJl the welfare of beings for as long as samsara lasts. In this regard, the state of nonmeditation that is experienced during this lifetime is either the lesser or medium N onmeditation, transcending meditative composure and postmeditation. This is in the sense of attaining the profound certainty that is free from objects to be abandoned and free from a remedy to be applied, free from an object to be purified and free from the mind that purifies, and is beyond dying or not dying. It is difficult to reach higher than that. Generally speaking, a state of nonmeditation that is the mere absence of meditator, meditation object and the act of meditating also occurs during Simplicity. During One Taste there is also a state of nonmeditation that is merely to experience the freshness of thoughts and perceptions followed by a going beyond meditative composure and postmeditation. These are not the real state of N onmeditation, but rather the meditation-mood of nonmeditation. For the real state of Nonmeditation, it is taught that untJ the subtle trait of thoughtless nonrecognition has
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dawned as a natural awareness, it is essential to use the mindful presence of continuous wakefulness to sustain the flow of the ordinary mind that is neither contrived nor cultivated. Even though you do not create any more karma, no matter where you stay, no matter who you are with and no matter what you do, it is essential that as a meditator you maintain the inspiring exterior of a Dharma practitioner. · Therefore, keep to mountain retreats, raise the banner of practice, forsake incorrect behavior and deal appropriately with the relative principles of what should be adopted or avoided. ~
Here I have described the ways in which the meditative composure and the postmeditation, the ensuing certainty, ensuing perceptions and dream states are experienced in terms of the gradual type of person. It is indeed taken as a given that he or she maintains the training one-pointedly in a secluded place. It does not follow all the various ways precisely, such as for instance those who eagerly hanker after mundane appearances during postmeditation. N evertheless, the identity of the realization may be experienced exactly as it is. The ways in which the levels of experience and realization of these twelve yogas occur are extremely difficult to fully comprehend for the lesser type of practitioner and are not within the domain of their intellectual scrutiny. Still, you should find trust by means of the teachings of Lord
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clarifying the natural state
GomtsiiP 1 and some of the forefathers of the Practice Lineage. As for more details, you should carry through with your practice, gain understanding from the inner master that is your own mind and from the outer master that is the teachings and instructions of the realized siddhas. Thus, bring yourself to the level of exhaustion concepts and
o/
phenomena. There are people like me who, without being perfected through the karmic continuity of former training, are satisfied with a couple of years of practicing the Dharma of comfort. When afterwards they pretend to have reached full realization, they fool both themselves and others with superficial benefit. It seems more important to establish true understanding and be honest.
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Part Four
The Wa\j to Traverse t'he Pat'hs attb B'h~mis t'hro~s'h Mebitatiott TraittittS Generally speaking, there is the path of gradual training explained in the philosophical vehicles, which specifies manifest qualities, and the present meditation practice, the path of training instantaneously in the original state that ascertains your natural essence. These two are ultimately alike while being temporarily dissimilar. Nevertheless, here is the description of the paths and bhumis and the way in which they are traversed. From the initial entering upon the path of blessings up to seeing the essence and perfecting the strength of the meditation of One-Pointedness corresponds to the duration of the level of a beginner and the path of accumulation. Up to and including the three meditation stages of Simplicity corresponds to the duration of the level of devoted conduct and the path of joining. The three meditation stages of One Taste and the lesser and medium N onmeditation corresponds to the duration from the level of the first bhumi and the path of seeing, as well as to the path of cultivation from the second to the tenth bhumi. The greater Nonmeditation corresponds to the level of buddhahood and the path of consummation.
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Presently, since you simply sustain the way of the natural state and do not practice the path explained in the causal vehicles, the signs of that path will therefore also not appear. However, it is held that all the manifest qualities will appear simultaneously and spontaneously once you have perfected the strength of greater N onmeditation. Nevertheless, if you practice by mingling with the Secret Mantra path of means, it is explained that the successive signs of the Mantra path do appear. There do exist several ways of combining in a detailed way the twelvefold meditation training of the three-timesfour yogas with the paths and bhumis of the philosophical vehicles, but it is complicated to organize them meticulously. Thus, this major guidance text for the blessed Mahamudra path of definitive meaning should customarily be taught through personal experience. For those who have not gained such experience, I have made use of the pithy instructions of the forefathers of the Practice Lineage to explain this in a way that is simple to understand, without convoluting it with scholarly verbiage and structures. Afraid of overloading it with supportive quotations, I have refrained from doing so. You can find such details elsewhere.22 When it comes to bringing this into your personal experience, be kind to yourself by honestly applying a method of meditating that suits your individual capacity. By all means, it is essential to desist from taking what you understand of these words and insensitively spout high
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views. Please avoid becoming a "Dharma expert" with no practical experience!
The vajra speech of sublime accomplished masters Is distorted in the minds of the childish people of the dark age. The few profound guidance texts that clarify some parts Give no final support to how or when experiences arise. Apart from those who possess the strength of learning and former training, Only a few people can assemble the fragments of oral advice. My guidance text to clarify the stages of the path Is therefore the unexcelled offering from this yogi. For the root and lineage masters who uphold the Practice Lineage, May it be a mandala that bestows blessings and realization! For advanced meditators who have brought forth realization, May it be an offering that reminds and inspires trust. For seasoned meditators who nurture the seedlings of experience and realization, May it be a banquet of certainty that cuts through doubt.
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For apprentice meditators, dJigent but clinging to experiences, May it be a bounty that dispels wrong views and faulty meditation. For idle Dharma people who only gather data without experience, May it be the legacy for attaining the natural state's qualities. For all the shortcomings of my ignorance and misunderstanding I apologize forever to all sublime beings. Through this virtue may all beings Swiftly perfect the realization of Mahamudra.
Colophot1 This text is based on requests from several of my meditator disciples to write a decisive and reliable guidance manual on Mahamudra. The one from Gampo with the name Mangala (Tashi) composed it during the waxing part of the fourth lunar month in the Year of the Sheep at the retreat center of the great seat, the glorious Dakla Gampo, with the help of the scribe T ashi Dondrub. May it bring virtuous goodness to all beings. Sarvada mangalam. May it be virtuous!
clarifying the natural state
T.,.attslator·s Colophott It has been a profound privilege and joy to fulfill Khenchen Thrangu Rinpoche' s wish that an English version of this text be made available. With his oral teachings at two Namo Buddha Seminars and his additional clarifications as guidance, this first attempt was made by Erik Perna Kunsang and Michael Tweed at Nagi Gompa hermitage, Aprll2001. It was Rinpoche's wish to include the Tibetan script to facilitate further teaching and understanding. His student Christopher B. Barstow did the typing. Thanks to Khenpo Jigmey and Khenpo Perna Gyaltsen for proofreading the Tibetan, and also to my wife Marcia for checking the manuscript. Special credit is owed to Larry Mermelstein of the N alanda Translation Committee for his extensive review and suggestions. The endnotes, as well as imperfections and faults, are mine. May this bring countless beings in contact with their original nature.
clarifying the natural state
1
The gradual stages of the path for the three types of individuals are embodied in the jewel Ornament Liberation. It is therefore advisable to have studied those teachings prior to this book. 2 Tuck your chin in slightly. 3 Wind (r/ung) here refers to imbalances of energy currents in the body. 4 The Tibetan word for 'aware' here is gsa/ ba. It is often translated as luminous, cognizant, clear, lucid, wakeful, etc. 5 In the following text, this principle of 'not being a definable entity' is also referred to as intangible, indescribable, not pinpointing or unidentifiable. 6 Thrangu Rinpoche mentioned here that it is sometimes necessary that the instructor says the opposite of the truth to see if the student will 'take the bait'. This will expose intellectual understanding. 7 Thrangu Rinpoche mentioned that meditation famine means a weak and unsteady type of practice with no foundation for progress. 8 The word for 'meditating' (sgom skyong ba) can also be translated as maintaining the practice or continuing the training. 9 Phrased differently: "your meditation practice is simple and easy to maintain." 10 Involvement in practices for gathering the accumulation of merit and purifying the obscuration of negative karma rather than training in Mahamudra is also known as losing the view in the conduct. 11 In this context, essence is a synonym for the natural state.
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clarifying the natural state
12
/
Thrangu Rinpoche mentioned that the four yogas in this context are to be practiced with recognition of the nature of mind. 13 Not pinpointing means to remain open, not identifying, labeling or fixating. 14 Literally, "This is not working! Something else is needed!" 15 Revealing the Hidden is entitled Gabpa Ngonjung. 16 The kusufu offering and giving refers to the Cho practice. 17 Imagine being struck by an even more horrible disease. 18 This is why Simplicity literally means absence o/ constructs. 19 Among 'inducing circumstances' are compassion, devotion, perseverance and intelligence. 20 'Dualistic' is inserted in front of consciousness (rnam shes) so as to distinguish it from original wakefulness (ye shes). 21 Lord Gomtsul (rje sgom tshu0 is the nephew of Gampopa, also known as Tsultrim Nyingpo (tshul khrims snying po). 22 Quotations from masters of the Practice Lineage are found in Moonbeams o/ Mahamudra, (Mahamudra), Shambhala Publications, 1986.
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