This guidebook by the Third Khamtrul, Drodul Ngawang Kunga Tenzin, clearly andextensively presents such topics as ground, path, and fruition; instructions on the four yogas ofmahamudra; and detailed descriptions of a yogins meditative experiences. I express myappreciation to Gerardo Abboud for having tirelessly translated it into English. It is my hopethat it may be of great benefit to those Westerners who wish to study and practicemahamudra.

H.E. Dorzong Rinpoche

Because it is one of the most detailed and comprehensive arrays of mahamudra teachings inexistence, many years ago I encouraged Gerardo Abboud to prepare an English translation ofthe Third Khamtrul Rinpoches instructional treatise on coemergent wisdom. Im trulydelighted to see that his efforts have now resulted in this exceptional work. All those devotedto the path that leads to recognizing the minds profound nature will surely cherish The RoyalSeal of Mahamudra. Ideally, when these precious instructions are studied and put intopractice based on empowerment and the practical guidance of a mahamudra lineage holder,they will bring complete awakening to all that is perfect and noble. At the very least, all thoseinterested in these teachings should seek an authentic lineage holder and request a readingtransmission of the text. In this way, the blessings will enter ones heart.

H.E. Chkyi Nyima Rinpoche

The distinguishing feature of this commentary on mahamudra is the way it accurately coversthe different experiences of practitioners. Peoples minds are varied, so their experiences candiffer as well. The author describes what antidotes to apply, what adjustments to make, howto determine if an experience is valid or not, and how to avoid straying to a wrong path. Thetranslator, Gerardo Abboud, has studied and practiced under his main teachers H.E. AphoRinpoche, H.E. the Eighth Khamtrul Rinpoche, Ven. Gegen Khyentse, and H.E. SengdraRinpoche, as well as other lamas of the Drukpa Kagyu lineage. As such, he not only islearned about mahamudra but also has the experience of practice, both of which are specialconditions for an adequate translation. It is my dearest hope that this text may be of greatbenefit and lead countless beings to the realization of buddhahood.

Drubwang Tsoknyi Rinpoche

ABOUT THE BOOKThis guidebook for cultivating the meditative practices of stability and insightthe firstmajor work from the Drukpa Kagyu lineage to become available in Englishstands outamong works of its kind as one of the clearest and most comprehensive presentations ofcoemergence, or mahamudra. In it, the eighteenth-century Tibetan master Ngawang KungaTenzin, the Third Khamtrul Rinpoche, details a step-by-step program of spiritual exercisesthat bring the meditator directly to clear realization of the fully perfect, ever-present, nondualnature of mind.

Beginning with the close relationship between phenomena and mind and the immensebenefits of meditating on the nature of mind, the Third Khamtrul Rinpoche offers carefulinstructions on the four yogas of mahamudra together with advice on how to recognizegenuine progress and how to remove obstacles that arise during meditation. Characteristic ofthe Drukpa Kagyu approach is that, even from the earliest stages of training, the authorexplains how all experience, thoughts, and perceptions may be used as the path toenlightenment from the perspective of insight into the nature of mind.

THE THIRD KAMTRUL RINPOCHE (16801729), a great Tibetan visionary, meditationmaster, civic leader, and polymath, was widely recognized for his teachings and writings onMahamudra systems of meditation.

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THE ROYAL SEAL OF MAHAMUDRA

Volume One: A Guidebook for the Realization of Coemergence

The Third Khamtrul Rinpoche, Ngawang Kunga Tenzin

Translated by Gerardo Abboud

SNOW LIONBOSTON & LONDON

2014

Snow LionAn imprint of Shambhala Publications, Inc.Horticultural Hall300 Massachusetts AvenueBoston, Massachusetts 02115www.shambhala.com

2014 by Gerardo Abboud

Cover art: Thangka painting of Ngawang Kunga Tenzin used courtesy of Drugu Choegyal Rinpoche.Cover design by Gopa & Ted2, Inc.

All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by anyinformation storage and retrieval system, without permission in writing from the publisher.

LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA

ag-dba-kun-dga-bstan-dzin, Khams-sprul III, 16801728, author.[Phyag rgya chen po lhan cig skyes sbyor gyi dgnos gii khrid yig zab don rgya mtshoi lam tshang bla na med pa. English]The royal seal of mahamudra: a guidebook for the realization of coemergence / The Third Khamtrul Rinpoche, Ngawang Kunga Tenzin; translated by GerardoAbboud.pages cmIncludes index.eISBN 978-0-8348-0012-0ISBN 978-1-55939-437-6 (hardback)1. Mahmudr (Tantric rite)Early works to 1800. 2. MeditationBrug-pa (Sect)Early works to 1800. I. Abboud, Gerardo, translator. II. Title.BQ8921.M35N3313 2014294.34435dc232014013424

CONTENTS

Foreword by His Holiness the Dalai Lama Foreword by the Ninth Khamtrul Rinpoche, Shedrup Nyima Translators Preface THE SUPREME COMPLETE PATH OF THE OCEAN OF PROFOUND MEANING Prologue 1. Why Meditation Is Indispensable 2. The Key Points of Physical Posture 3. The Key Points of Voice 4. Settling the Mind 5. Eliminating the Faults of the Mind 6. Using the Mind as the Path 7. The Yoga of One-Pointedness 8. Eliminating the Faults of Shamatha 9. Refining Shamatha 10. Sustaining Shamatha 11. The Yoga of Simplicity 12. How to Practice Vipashyana 13. The Fruition of Vipashyana 14. The Yoga of One Taste 15. The Yoga of Nonmeditation Appendix: Outline of the Text Notes Works Cited by the Author Index

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FOREWORD

MAHAMUDRA IS a set of teachings and practices that represent the essence of Highest Yoga Tantra,highest of the four classes of Buddhist tantra. It is generally associated with the Chakrasamvaracycle of tantras and is known for being a unique tradition for the practice of clear light, the nondualwisdom of bliss and emptiness. The Kagyu, Sakya, and Gelug traditions of Tibet each transmitlineages of mahamudra presented in their own distinctive manner of explanation and with theirown individual style of meditation. The tradition was brought to Tibet primarily by MarpaLotsawa, who received it from his Indian masters Naropa and Maitripa.

I welcome this English translation of the Royal Seal of Mahamudra, a work of practicalinstructions in the profound practice of mahamudra by the late seventeenthearly eighteenth centuryDrukpa scholar Ngawang Kunga Tenzin. He was the Third Khamtrul Rinpoche and founder of themonastery popularly known as Khampagar. The book adds to the growing body of authenticBuddhist tantric literature available in English. I congratulate Gerardo Abboud for the evidentdedication he has brought to the work of translation and offer prayers that readers who are movedto engage in the spiritual practices outlined in this book will meet with success.

Tenzin Gyatso, the Fourteenth Dalai Lama

April 5, 2014

FOREWORDBY THE NINTH KHAMTRUL RINPOCHE,

SHEDRUP NYIMA

This exceptional text containing a complete and vast series of instructionsOn mahamudra, the heart of the profound true meaning,Was composed by Kunga Tenzin, an emanation of Guru Rinpoche.The devoted and learned translator GerardoWith no regard to hardships, for a long timeTook on himself this good deed with a pure motivation,Through the power of which he translated this book into EnglishA medicine for the Dharma and sentient beings.I dedicate this merit toward great enlightenment.May it be the cause for establishing all beings in everlasting happiness.

by the Tulku bearing the name Dokhampa

TRANSLATORS PREFACE

ONE OF THE meanings of the term mahamudra is great seal, the analogy being that just as thesubjects of a kingdom do not go beyond the command-seal of the king, all phenomena of samsaraand nirvana without exception are not beyond mahamudra, or suchness.

For a practitioner of mahamudra, or any of the contemplative traditions of Tibetan Buddhism,instruction guidebooks are a source of advice on how to enhance inspiration and tune our practiceso that mistakes can be avoided. Such manuals have been written by truly realized beings whoexpress their immense experience of practice and realization in the written word. Whether in anisolated retreat hermitage or at home, practitioners often do not have ready access to a teacher thevery moment that advice is needed; however, a manualthough in no way equal to the directinstruction from a qualified teacherremains always at hand to help clarify doubts and suggesttechniques for removing obstacles.

This guidebook for the main body of the practice of mahamudra is one of the most complete anddetailed commentaries on the four yogas: one-pointedness, simplicity, one taste, andnonmeditation. I started reading it many years ago while in India, and decided to translate it in1983, while I was in retreat at Ven. Sengdra Rinpoches retreat center in Nepal, near the borderwith Tibet. Although the first draft was completed there, I was only able to resume work on it in2010.

The Tibetan text has two main sections, the first covering the introduction and main body of thepractice, and the second including an introduction to mind essence from various approaches aswell as detailed instructions for removing obstacles, enhancing the experience, distinguishingbetween experiences and realization, and elaborating on other aspects that complete themahamudra path. This present book is a translation of the first section and stands on its own as anoverview of the Drukpa Kagyu approach to mahamudra. A translation of the second part is inprogress.

In the Drukpa Kagyu lineage this manual is highly regarded as perhaps the most comprehensivecommentary on mahamudra practice. Whether referring to the physical posture required formeditation or the various points to be examined in the process of vipashyana, it covers a greatnumber of possible mistakes and misconceptions that might arise and, in each case, offers specificand practical advice on what remedies to apply. It is therefore used primarily by the yogis andyoginis in all Drukpa Kagyu retreat centers.

The unique feature of this presentation is how, right from the beginning, the author givesinstructions on the main aspect of vajrayana practice: how to use thoughts and emotions,experiences of happiness and sadness, and so on, as the path. This is a characteristic of the DrukpaKagyu system that has as its special teaching the conduct of equal taste, which deals with how toutilize all experiences, thoughts, and perceptions as the path to enlightenment. Although manymahamudra texts deal with instructions on shamatha and vipashyana, we rarely find such clearadvice on how to carry out these practices suffused with insight into the nature of mind.

As with any translation from the Tibetan, in this text too one encounters the basic difficulty ofrendering in a structured Western language a text that was originally written in a language that hasfewer elements to freeze a concept. We should consider that texts like this one have been writtenby realized persons for whom the conventional level of reality is at all times perceived to beindivisible from the absolute level. Probably due to this there is often a certain ambiguity in thewriting that leaves entire passages open to interpretation, and it frequently happens that a givenquotation from a scripture is explained by scholars or lamas in different ways. Sometimes a whole

line of explanation begins addressing instructions on conceptual mind, ending without warningwith directions that apply to natural, nonconceptual mind. Although in Western languages we findand appreciate such ambiguity in poetry, we expect greater clarity and precision in prose and textsof a more technical nature. Another difficulty resides in a single term being used in variouscontexts with different meanings, and it is up to the translator to choose the right meaningaccording to context.

This translation has been divided into chapters for the sake of modern readers, and the titlesassigned do not belong to the original text. Despite my careful efforts to render the translation asaccurately as possible, errors and imprecise concepts may have unfortunately remained. These areexclusively due to my limited capacity and I rely on the readers kind understanding and sympathyto forgive any such mistakes that I might have made.

THE DRUKPA KAGYU LINEAGE OF TIBETAN BUDDHISM The Drukpa Kagyu lineage shares the same origin as most of the other Kagyu lineages: fromBuddha Vajradhara to Gampopa, through Tilopa, Naropa, Marpa, and Milarepa. In the King ofSamadhi Sutra, Buddha asked who among his disciples would spread that teaching, andBodhisattva Chandraprabhakumara, Youthful Moonlight, took upon himself that commitment. Onthe basis of his aspiration and Buddhas prediction, Youthful Moonlight was reborn in Tibet as thephysician Sonam Rinchen, known as Gampopa.

One of Gampopas main disciples was Phagmo Drupa (11101170), a very learned practitionerwho had trained in the Sakya tradition before he met Gampopa. During his first meeting withGampopa he offered his understanding and realization, upon which Gampopa, who was holding amorsel of tsampa in his hand, said that although he appreciated that realization, he still preferredthe tsampa. Giving the morsel to Phagmo Drupa, he told him to go to a nearby forest and meditate.Shocked by the masters response, Phagmo Drupa did what he was told, and an overwhelmingdevotion to Gampopa arose in him, dissolving obscurations and leading him to the true realizationof the nature of mind. From Phagmo Drupa no fewer than eight Kagyu schools arose.

One of his eight main disciples was Lingchen Repa. When approaching Phagmo Drupasresidence for the first time, Lingchen Repa started to perceive all the surrounding forest, birds, andanimals as emanations of the master. He later went to a cave to start a long-term retreat, but afteronly three days he came back to his guru, who asked him what had happened in the retreat. At thishe replied:

Lord, you told me to meditate on the innate essence,And meditate is what I did.It so happened that both meditation and meditator simply vanished,And no postmeditation was there to maintain.

Seeing that he had attained instant full realization, Phagmo Drupa praised him, declaring, On thatside of the Ganges is Saraha; on this side is Lingchen Repa.

Lingchen Repas foremost disciple was Tsangpa Gyare Yeshe Dorje (11611211), the founderof the Drukpa Kagyu lineage. From Lingchen Repa he received the full transmission of mahamudraand the six yogas of Naropa, mastering them to the point of becoming immune to extreme cold. Infact, he wore only a white cotton robe even in high snowy mountains. After attaining completerealization he went to Lodrak in Central Tibet. There he revealed a treasure of teachings called thesix cycles of equal taste, which had been brought from India by Rechungpa but concealed in a rockfor later discovery by a destined disciple.

Later, after meditating under a tree for three months without moving, Tsangpa Gyare had avision in which seven buddhas appeared to him and revealed a teaching called the Seven SuperiorInterdependencies. Following his gurus instructions, he founded the Shedrup Chokor LingMonastery in Tsang. Then he went to Central Tibet to establish another large monastery. When heand his followers reached Namgyi Phu, nine dragons (pronounced druk in Tibetan)said tohave been manifestations of nine Indian mahasiddhasreared up from the earth and soared into thesky, roaring with the sound of thunder, while flowers miraculously rained down. Because of thisthe lineage became known as the Drukpa Kagyu, which translates as Dragon Kagyu. The monasterythus founded was named Namdruk and remained the principal seat of the Drukpa Kagyu for a longtime.

The Drukpa Kagyu order became famous for the purity, simplicity, and asceticism of itsadherents and the profundity of its teachings. Tsangpa Gyare passed away in 1211 at the age offifty-one, and was later known as the First Drukchen, the head of the lineage. After his cremation,his heart, eyes, and tongue remained intact. His skull bore the images of Avalokiteshvara,Manjushri, and Vajrapani, and twenty-one images of Avalokiteshvara appeared engraved intwenty-one of his vertebrae, some of which are still kept in Bhutan and in other sacred places. Hepredicted that he would be succeeded by nine masters with the name Senge (Lion), three of whomwould be emanations of the Three Protectors (Avalokiteshvara, Manjushri, and Vajrapani), afterwhich he would return to guide the lineage once again, as the Second Drukchen. Today the head ofthe lineage is the Twelfth Gyalwang Drukpa.

Three main branches followed, each deriving its name from its location: Gyalwa Gotsangpaspread the tradition in Western Tibet, and his branch was called Upper Drukpa. Choje Lorepabranched out to form the Lower Drukpa. And Onre Dharma Senge was the head of the CentralDrukpa. In this way the lineage spread far and wide to China, Mongolia, Nepal, Afghanistan,Ladakh, Lahoul, India, and Bhutan. In Tibet itself, the great number of followers and influence ofits practice led to the popular saying, Half the population are Drukpas, half of the Drukpas aremendicants, and half of these mendicants are siddhas.

This lineage closely followed the example of Milarepa in terms of renunciation, simplicity,dedication to practice, and devotion to the guru. The main teachings are subsumed into what isknown as the five oral instructions with the command seal: the view is mahamudra, the meditationis the six doctrines of Naropa, the conduct is the six cycles of equal taste, the fruition is the sevensuperior interdependencies, and the dearest of them all is the profound path of guru yoga.

THE KHAMTRUL RINPOCHES1 Among the most prominent masters of the Drukpa Kagyu school, the Khamtrul Rinpoches areconsidered the principal architects of the lineage in the Kham region of Eastern Tibet. Throughtheir attainments and due to their work for the enlightenment of all beings, the successiveincarnations were great masters, examples of perfect knowledge of the teachings and practices aswell as the ideal of the bodhisattva. Their invaluable creative work in the preservation and spreadof the Dharma greatly benefited the peace and harmony among Tibetans.

NGAWANG KUNGA TENZIN, THE THIRD KHAMTRUL RINPOCHE The author of the work translated here, Kunga Tenzin, the Third Khamtrul Rinpoche, was born inthe Iron Monkey year (1680) at Gongar Kyid, southwest of Lhasa. Prior to his birth manymiraculous auspicious songs were heard. It is said that when his mother came to see the third

Choegon Rinpoche, Choekyi Wangchuk, the protector Chagpa Melen appeared, took the baby fromher lap and placed it on Choegon Rinpoches lap while saying, This is Karma Tenphels [theFirst Khamtrul Rinpoches] reincarnation and you should recognize him as such! So, when he wasonly three months old, he was recognized as the Third Khamtrul Rinpoche.

He was ordained by Choegon Rinpoche and given the name Ngawang Kunga Tenzin (Lord ofSpeech, All Loving, Holder of the Doctrine). At the age of two, he had a vision of GuruPadmasambhava. When he was four he realized the nature of mind. As he himself wrote, When Iwas three months old I was recognized by my root guru Khyabdak Choekyi Wangchuk, and at theage of four I realized the nature of mind, a realization that never changed even after many years ofpractice.

He completed his preliminary practices at the age of seven. Following that he receivedteachings from over a hundred great lamas from all schools of Tibetan Buddhism. In addition toChoegon Rinpoche, some of his most important teachers were Gampopa Zangpo Dorje, KhedrupYarphel Wangpo, Minling Trichen Terdak Lingpa, and Lochen Dharma Shri. For many yearsthereafter he most vigorously put into practice the teachings he received from his teachers.Although he practiced both mahamudra and dzogchen equally, he mostly instructed his students onthe mahamudra system.

Meanwhile his popularity spread widely and he attracted many disciples. At the age of thirty-two, he instructed his disciples to spread the message of the Buddhadharma, and then, in the WaterDragon year (1712), he retired to Rocky Mountain Vultures Cave (Dzagyal Gowo Khyung Phuk)in Chamdo, for a meditation retreat. On the tenth day of the Monkey month, as Kunga Tenzinmeditated facing east, he saw a bank of perfect white clouds amassing before him. Amidst a brightcolorful rainbow Padmasambhava appeared and greeted him with radiant warmth, saying, Chiefof my devoted sons, listen to me without distraction. Then Padmasambhava predicted in verse allthe sorrows that would befall the Tibetan people in the years to come. He then advised KungaTenzin that it was time to leave retreat and help other sentient beings, saying, You, who sleep inthe Vultures Cave, it is time to fly within sight of open country. By fly within sight of opencountry he meant that Kunga Tenzin should propagate the Dharma for the benefit of othersimpartially.

Padmasambhava advised Kunga Tenzin to perform the dance festival according to that vision,together with the sadhana of Padmasambhava for the benefit of all beings. In accordance with theseinstructions, Kunga Tenzin composed the Great Tsechu Lama Dance festival based on the teachingsfrom the original tantric text on dance, as well as the additional dances that he witnessed in hisvisions. Then he left his retreat, traveled all over Kham, and successfully organized over seventygreat rites of accomplishment (drubchen) of Guru Padmasambhava, performing the dances on allthe occasions and dedicating the merit for the welfare of all beings, removing evil influence, andestablishing peace.

Between the Water Tiger and Water Mouse years (17221732), he made 100,000 statues ofGuru Padmasambhava, carved 100,000 vajra guru mantras in rock, built 100,000 stupas, andprinted 100,000 copies of prayers to Guru Padmasambhava and 100,000 copies of GuruPadmasambhavas life story.

His fame and honor flourished extensively and he attracted wide appreciation for his invaluablework devoted to the welfare of all beings in general but especially to the Tibetan people. Amonghis distinguished admirers was the Mongolian king Gushri Khan of the Jungar dynasty, who paidgenerous tribute to Kunga Tenzin for his outstanding contribution to the preservation and spread ofthe Dharma. His Holiness the Sixth Dalai Lama, the spiritual and temporal head of Tibet, paidsimilar tribute to Kunga Tenzin and presented him with a scroll testifying to his great work inreforming and unifying the different spiritual communities in Tibet. In the latter part of his life the

king of Lhathok in Kham prayed that Kunga Tenzin would build his permanent monastic seat withinthe kings realm. Pal Phuntsok Choekhor Ling (Glorious and Prosperous Dharma Sanctuary) wasthus founded at Karmoe Rikhuk, about three kilometers from the present site of the monastery.

Kunga Tenzin was a master of painting, sculpture, astrology, physics, and medicine. In everyfield of the arts and sciences, his work represented a unique and outstanding achievement. It iscommonly believed that such skill in just one of these arts would take a lifetime to develop. Thecollection of his works consists of seventeen huge volumes covering a range of subjects frommahamudra to various ritual initiations, including comprehensive teachings on basic practice andliterature.

During his lifetime, he had over a thousand disciples and countless followers, among whom wasthe renowned Amkhar Dechen Dorje, who departed to the land of the dakinis in his own earthlybody along with his entire family. The couple could often be heard arguing, but one fine morningtheir neighbors heard celestial music and wondered what was happening. When they went toAmkhars house they saw mist and rainbows in the sky above the house. Amkhar himself waswalking along on the clouds with his family and his dog trailing behind. This spellbindingappearance was witnessed by many of their fellow countrymen.

Dhimar Geshe Tenzin Phuntsok was another disciple considered to be the greatest master ofmedicine in the latter period of history, as well as being a great philosopher of all ten sciences.Another prominent student was Situ Pandit Choekyi Jungney, who received teachings on the GreatTantric Treasure of the Kagyu (Kagyu Ngag Dzod Chenpo) and other teachings from Kunga Tenzin,and was a great commentator of philosophy and literature. Among other students from differenttraditions were Surmang Rolpei Dorje, Surmang Chetsang, Sungrab Gyamtso and Zagyud ChoeTashi, one of Tibets greatest artists.

At the age of forty-nine, in the upper region of Zachu, Kunga Tenzin passed away. His lastwords were these:

I will rest in the nature of mind, within the inner mandala of Padmasambhava. Although I willenjoy the peace of nirvana, I cannot abandon suffering beings; so, even if each sentient beingtakes millions of years to be freed, I will emanate in many incarnations for them and for theDharma. I have no wish to care only for my own tradition or just for those who respect meand are attached to meI wish to be helpful to all beings without discrimination.

ACKNOWLEDGMENTS Regarding the many clarifications that this text required my gratitude goes especially to DrukpaChoegon Rinpoche and Drubwang Tsoknyi Rinpoche, who so carefully clarified the most difficultpoints, taking time from their busy schedules. I am also indebted to Khenpo Jigme and KhenpoLobsang Tenzin from Vajra Vidya Retreat Center in Crestone and Khenpo Losal Zangpo fromTashi Jong, all of whom elucidated many parts of the text. I also wish to thank Drubwang DorzongRinpoche for his wonderful explanation of the key terms coemergence and mahamudra, andDrugu Choegyal Rinpoche for his generous help in clarifying terms and for offering the image ofhis beautiful thangka depicting Ngawang Kunga Tenzin for the cover. H.E. Chkyi NyimaRinpoche has been a source of inspiration all along, as every time we met he urged me to completethis work. I also want to express my appreciation to my editor Michael Tweed, for his keen eye todetect inconsistencies in the meaning of certain passages, a task that goes beyond the merecorrection of style, for which of course he must also be commended. A special thanks goes toAnila Trinley Palmo, who graciously found a kind patron, and Roger Ash Wheeler for his support.

Susan Kyser of Shambhala Publications has advised me on many important points and suggestedvaluable changes, for which I also feel grateful. Last, but not least, I wish to thank my wife JuanaLoizaga for her constant patience and encouragement, providing me with the space and timeneeded for my translation travels and activities. May this work reach the hearts of all practitioners and lead them to find their mahamudra essenceof compassion and wisdom through which they may liberate countless beings.

Gerardo AbboudBuenos Aires

December 2013

THE SUPREME COMPLETE PATH OF THE OCEAN OF PROFOUND MEANING

A Guidebook to the Main Practice for Connecting with Coemergence, the Mahamudra

PROLOGUE

I prostrate to the precious Kagyu.Samantabhadra, the primordial dharmakaya buddha,Vajradhara, the sambhogakaya possessing the five certainties,Lord of the Munis, supreme nirmanakaya who displayed the twelve deeds,Glorious Lotus Born, the svabhavikakaya,2All the lineage precious masters, in oneness with the Buddha,And my root guru of unequalled kindness,Who embodies the Three Jewels, the Three Roots, and all the refugesTo you I bow.Grant your blessings for the liberation of all beings, whose number is as limitless as space. ALL THE SCHOLARS and yogis in India and Tibet have given myriads of explanations on the textsdealing with the meaning of perfect wisdom, the prajaparamita. Nevertheless, in this Land ofSnows, many scholars and yogis, of my own and other traditions, properly teach the most destineddisciples what is renowned as the three great pith instructions.3 I will briefly refer to the guidanceinstructions on the main practice of one of these three teachings, connecting with coemergence, themahamudra,4 considering it to be the complete unsurpassable path, an ocean of profound meanings.

Those fortunate persons who are determined to accomplish in a single lifetime the fruit ofenlightenment on the basis of self-knowing awareness (rang rig)5the ground of being (gzhi)should engage in and correctly practice this profound and supreme true meaning, the innermostessence of all paths.

If I were to write this in the proper customary way of explanation, emphasizing poetry andterminology, I fear it would most likely become a bit difficult to grasp. Therefore I shall write thisin a way that is easy to understand.

The text consists of three sections: (1) the introduction, (2) the main practice, and (3) theconclusion.

1: WHY MEDITATION IS INDISPENSABLE

I. IntroductionA. General Explanation

1. Revealing all phenomena as being ones own mind2. The faults and drawbacks of not meditating on the nature of mind3. The benefits of such meditation

INTRODUCTION The introduction has two parts: (1) a general explanation and (2) an explanation of specificpractices.

GENERAL EXPLANATION The general explanation has three parts: (1) revealing all phenomena as being ones own mind, (2)the faults and drawbacks of not meditating on the nature of mind, and (3) the benefits of suchmeditation.

REVEALING ALL PHENOMENA AS BEING ONES OWN MIND Generally, all phenomena grouped as the world and sentient beings, or as samsara and nirvana, areones own mind. As said in the Ten Spiritual Grounds Sutra:

Kye! Sons of the Victorious Ones!These three worlds are merely mind.

In the Vajra Dome it is said:

Outside the jewel of mindThere are no sentient beings and no buddhas.

In the Samputa Tantra it is said:

All inner and outer entitiesHave been designated by the mind.Apart from the mind itselfThey do not exist elsewhere.

Also Lord Shawaripa6 said:

All phenomena are ones own mind.Apart from the mind there is not even an atom of any other phenomenon.

If this is so, how is it that external graspable objects, such as forms and sounds, appear as

concrete things? The mind, not being aware of its own natural state, since beginningless time hasbeen perceiving oneself and other as a duality. A thing seems to be produced through external andinternal dependent originations. The external dependent origination includes the cause (the seed)up to the corresponding outcome (the stalk and final fruit), and the conditional factors (the fiveelements and the change of the seasons), as a result of which something seems to originate. Theinternal dependent origination includes all the links from ignorance up to old age and death. Likethe wheels of a cart, outer and inner revolve as two entities without interruption. Fixated onduality, conceptual thought builds up habitual patterns through which, in the deluded state,phenomena appear as external. In the Lankavatara Sutra it is said:

Stirred by habitual patterns,The mind perceives phenomena as real.They are not real; they are mind itself.It is wrong to see them as truly external.

In the Samputa Tantra it is said:

All phenomena are the minds delusion.There are no phenomena apart from the mind.They appear as entities to the deluded mind.

For example, the horses, elephants, and so forth conjured by a magician never exist essentially

as such, yet they undeniably appear as horses and elephants. Similarly, as the deluded habitualpatterns become active, things in myriad forms appear as external. In the King of Samadhi Sutra itis said:

Magicians conjuring formsCreate horses, elephants, carts, and other things.None of these things are what they appear to be.Know that all phenomena are like that.

Well, you may think, then how is it that mind essence becomes samsara or nirvana? If ones

mind does not recognize its own nature and self-knowing awareness does not prevail but ratherlapses into delusion, reverie, and fantasy, it leads to wandering in samsara. On the other hand,when ones mind knows its nature and awareness prevails, it is the undeluded, pure absolutereality. Awareness that cognizes itself is buddhahood. Therefore, as said by Orgyen Rinpoche[Padmasambhava], ultimately neither samsara nor nirvana exists at all apart from the mind. Thecreator of both samsara and nirvana is precisely this self-knowing awareness, so samsara andnirvana are rooted in the mind. Since the root of samsara and nirvana is the mind, it follows that itis very important to tame it.

For example, in order to extract butter one must churn its raw material, milk, as no butter will beproduced by churning water. Similarly, when you attain the fruit of buddhahood, as you alreadyhave its cause, all that has happened is that your mind has been cleansed of defilements and by thatyou accomplish the fruition. You should know that just as no butter will be obtained by churningwater, the fruit of inner meaning cannot be achieved by looking for it outside. In The TwoSegments it is said:

Due to delusion, samsara is formed;Without delusion, samsara is purified,And thus samsara turns into nirvana.

Nagarjuna said:

Nirvana is the purity resultingFrom having purifiedThe cause of samsara.

The root of all faults and virtues has been created by the mind, it is produced from a mental

cause, or it arises from the mind. In the Lankavatara Sutra it is said:

A form that appears in a mirrorCan be seen, even though it does not exist.Likewise, not knowing that phenomena are projections of the mind,Conceptual thought and duality arise.Due to thoughts linked to habitual patterns,The myriad things arising from the mindAppear to people as external.They are just mind, the mind of worldly people.There are no external phenomenaIt is the mind that arises as the myriad things.Body, activities, dwelling, and suchI declare that all these are only mind.

In the Avatamsaka Sutra it is said:

The mind is like an artist.The mind created the aggregates.All the world systems in existenceHave been drawn by the mind.

In the Cloud of Precious Jewels Sutra it is said:

The mind leads the world,Yet it does not see itself.Whether virtuous or unvirtuous,All karma is produced by the mind.The mind revolves like a firebrand.The mind sways like waves.The mind burns like a forest fire.The mind moves like a great river.

In the Samputa Tantra it is said:

From beginningless existenceAll things have been designated as external.All things are magical creations of the mind.

The mind embraces everything. And also:

There is nothing outside mind.Forms and other phenomena appearing as distinct thingsAre all manifestations of this mind alone.

We should understand and know the meaning expressed in these quotations.

THE FAULTS AND DRAWBACKS OF NOT MEDITATING ON THE NATURE OF MIND Followers of Buddhas teaching may just study the theory of the sacred Dharma, but no matter howmany teachings they may receive and reflect on, if they do not meditate on actual reality, they willonly accomplish temporary results and ultimate liberation will not be gained. There are manyanalogies that describe this. In the Flower Arrayed Tree Sutra it is said:

The perfect teaching of BuddhaIs not accomplished through mere study.Dharma without meditationIs like people who die of thirstWhile being helplessly carried awayBy a great river.

Dharma without meditationIs like a person who, having suppliedMany beings with food and drink,Starves to death himself.

Not to meditate on the DharmaIs like a doctorWho dies of a stomach ailmentWhile possessing all the medicines.

Not to meditate on the DharmaIs as if one counted huge numbersOf jewels in treasure stores,Without obtaining even one for oneself.

Dharma without meditationIs like being born in the courtOf a royal palace endowed with all pleasures,Without getting any food or drink.

Not to meditate on the DharmaIs like having a blind artistPaint a picture in the middle of a crowded market,Unable to see it himself.

Dharma without meditationIs like a boatman who takes many peopleAcross a big lakeIn which he himself drowns.

Dharma without meditationIs like someone announcing at a crossroadsAll the most wonderful thingsWithout obtaining any for himself.

Besides, if one does not meditate and wanders dominated by the afflictions, one falls to themiserable realms. In the Display of Manjushri Sutra it is said:

Unless the nature of mind is realized, steered by discursive thought the mind circles aroundthe three realms wandering as the six kinds of beings.

In The Way of the Bodhisattva it is said:

The mind of a distracted personDwells between the fangs of the afflictions.

And also:

Those who know not this secret point of mind,The supreme crux of the Dharma,May wish to be happy and overcome sorrow,But wander in pointless futility.

If one does not practice concentration,7 praja8 is not born, and without it enlightenment is not

attained. In the Letter to a Friend it is said:

Without concentration, there is no praja.

Therefore, those who observe moral discipline and undergo study and reflection must alsoengage in meditation. In the Abhidharmakosha it is said:

Those who observe ethics, study, and reflectFully apply themselves to meditation.

There are a great number of quotations similar to these. If we are diverted by the complexities

of words and terminology of the sacred Dharma, the main objective will not be realized. Thereforethe profound oral instructions should be condensed and implemented in the mind.

THE BENEFITS OF SUCH MEDITATION The merit of meditating on actual reality is immeasurable. In the Sutra Revealing Suchness it issaid:

Shariputra, the merit of a person who hears the Dharma for a whole eon would be surpassed

by the merit of someone who practiced the samadhi of suchness for only the duration of afinger snap. Shariputra, therefore you should persistently teach others this samadhi ofsuchness.

In the Great Crown Protuberance Sutra it is said:

The merit of meditating for one day on absolute reality is greater than hearing the Dharma andreflecting on it for many eons. Why is this so? It is because it sends you far away from thepath of birth and death.

In the Vast Realization Sutra it is said:

To carry out a session of meditation onceIs more meaningful than to give away ones lifeTo all the human beings filling the three worlds.

In the Sutra of Entering the Sublime it is said:

The merit of a bodhisattva practitioner of yoga who practiced samadhi for just the duration ofa finger snap is greater than the merit accrued by providing the necessities of life to all thebeings in the three worlds for as long as they live.

In the Great Drum Sutra it is said:

Whoever wishes to attain buddhahood should start by accomplishing one thing. What is thisthing to be accomplished? Meditation on the nature of mind. This singular accomplishmentfinally sets up the support for all Dharma. Through it, the meaning of all the Dharma teachingsis understood.

In the Inconceivable Secret Sutra it is said:

Bodhisattvas who wish to quickly attain the unsurpassable perfect complete enlightenmentshould not devote themselves to words. Those who want to learn the path to enlightenmentshould devote themselves to practice. Why is this so? It is because through wordsenlightenment will not be gained even in an eon; whereas by realizing the truth, liberationoccurs in an instant.

In the White Crown Protuberance Sutra it is said:

If a person meditated for as little as one day on the undefiled praja, he would generateinfinitely more merit than if he wrote down, read, and recited all the sutras for as many eonsas there are dust motes.

In the Lankavatara Sutra it is said:

To be of vast learning means to be knowledgeable of the essential meaning, not of the words. In the King of Samadhi Sutra it is said:

All the sutras I have expounded

In all the worlds in the ten directionsAre different words having the same meaning.You cannot utter all of them.But if you meditate completely on one word,You will also be meditating on all the others.

Furthermore, it has been said that through the practice of samadhi one is no longer attracted to

the sense pleasures; all doubtful points are resolved; supernatural knowledge and samadhi arise;great compassion is born; true reality is seen; one is able to establish disciples on the path toenlightenment; and many other sublime qualities are developed. In the Concise PrajaparamitaSutra it is said:

Through concentration, the vulgar sense pleasures are abandoned. Proper reasoning,supernatural knowledge, and samadhi are firmly accomplished.

In the Kshitigarbha Tenth Cycle Sutra it is said:

Through samadhi, doubts are resolved.Apart from it, nothing else is able to [do that].Because of this, samadhi meditation is superior.Scholars, exert yourselves accordingly.

In the Perfectly Abridged Dharma Sutra it is said:

By resting the mind in composure the perfect state is seen as it is. The bodhisattvas who seethe perfect state as it is engage in the great compassion for all beings.

In the Mahayana Sutralamkara it is said:

Also through concentration all beings are established on the path to enlightenment.

It has also been stated that by cultivating the samadhi of composure, all obscurations of karmaand afflictive emotions are dispelled in an instant. In the Jewel Mound Sutra it is said:

Kashyapa, it is like this. For example, if for a short while a butter lamp were lit in ahousehold or house where nobody had made any fire for one hundred or one thousand years,the darkness would be dispelled and all would become illuminated. Although darkness hadset in for a long time, as the light shone the darkness would vanish at once. Similarly, eventhough karma and afflictive emotions have been dwelling for one hundred or one thousandeons, they are removed by an instant of realization that knows suchness as it is.

In the Sutra Revealing the Non-origination of Dharmas it is said:

Manjushri, if one fully knows the Dharma of no-self this will purify all karmic obscurations. In particular, Yeshe Tsogyal asked Padmasambhava, What is the measure of the merit andqualities of a yogi who meditates without modifying? The Master replied, The merit of oneinstant of meditation cannot be measured. As Shri Singha said:

The immense merit of giving away

Ones body to all beings,As numerous as grains of sand in the Ganges,Is not even close to that from a fraction of a second of meditation.

Saving the lives of beings,As numerous as grains of sand in the Ganges,Does not compare to a one-hundred-thousandth part of one-pointed meditation.

To fill the billion-world systemWith precious stupas would generate merit;Yet not even this would be close to a fraction of meditation.

The virtuous root of giving to all beingsMany mounds of jewelsDoes not come close to that of a fraction of samadhi.The merit of meditation is beyond measure.

Yeshe Tsogyal also asked the Master, Supposing there is a yogi who practices such meditation

but in whom realization has not dawned. If he died while meditating, how would he be reborn?The Master answered, He who was genuinely meditating with renunciation will be reborn as ahuman, and in that life will gain a state from which he will not fall back into samsara. If ameditative experience had arisen and he died while simply not wavering from it, he will be rebornhaving the nature of a god, and through that birth he will awaken to buddhahood. He who hasattained extremely stable and unwavering experience and realization seizes samadhi in the bardoof existence and becomes a buddha.

We should develop a sense of joy. Compared to most beings in the three realms dwelling indark samsaric regions, those who have been even merely touched by the light rays of the sacredDharma are extremely scarce. Taking ourselves as an example, till now we have been reborn insamsara in innumerable forms; yet we have lived all these lives deceived by ruinous wrongdoings,engaging exclusively in futile worldly negative actions. Forget about entering the gate of the sacredDharmaindeed, it has been hard to even hear the sound of the term sacred Dharma!

Nevertheless, at this time we are free from the torments of the miserable realms, and we havenot taken birth in a primitive land lacking opportunities for connecting with the Dharma. In general,such a meeting with the sacred Dharma is of greatest fortune. Nowadays, most people praise thepowerful and wealthy in the world, saying that they are admirable, but our case is different. Theirfortune is something extremely base and futile. Their wealth is dreamlike wealth, and their poweris dreamlike power. While dreaming, one may be the overlord of all the kings in the world, but infact it is not at all like thatin an instant the dream will vanish without a trace. Likewise, asillustrated by this example, the good fortune of this life cannot remain forever; since it isimpermanent by nature, it is meaningless.

The Dharma is our protector in this life, the refuge that will guide us into our next life, and thewealth that will always benefit us in our lives to come. For us to have found the sacred Dharma ismore fortunate than if we had attained the state of the emperor of the world, which would be but atemporary benefit for this life alone. Comparing ourselves with all the six kinds of beings insamsara, wretched and without opportunities to discover the Dharma, our destiny is exceptionallybetter. Above all, we have met with such a profound true meaning, the sap of the sacred Dharma,hearing which suffices, and meditating on which liberates. This is a greater fortune than the highestfortune! It is an extremely good destiny!

Let us compare ourselves to all the beings in the three realms of samsara, who are doomedwithout Dharma. Even if we cannot practice this path of true meaning, to simply have heard thesound of these teachings, entered the path, and somehow be half-treading the path of the Buddha isvery significant. This path of profound true meaning is the ultimate vehicle, the common pathtraversed by all buddhas, and the foremost secret shortcut to perfect enlightenment. Therefore,among all the paths to enlightenment this is the all-sufficient path that rapidly ripens perfectenlightenment within you.

Moreover, to rest your mind in composure practicing this samadhi is the heart and root of all theteachings and has immense benefits. To rest evenly in the presence of self-knowing awareness forone session, or even for the duration of a finger snap, has boundless, immeasurable merit. It ismore beneficial than making offerings to the buddhas of the three times for many eons. It has moremerit than making gifts to all beings in the three worlds for many eons. It is more productive thanreciting prayers for several years. It has more strength than doing such practices as visualizationfor a long time. Therefore, it is very fortunate for us to now have this opportunity to meditate.

Let us reflect on the following analogy: if a poor person found a great treasure he would bepleasantly surprised, and thereafter he would be relieved from the suffering of poverty. Likewise,after being distressed in the past by many kinds of sufferings in samsara, we have now met withthis profound sacred Dharma that can eliminate samsaras miseries. From now on, samsara willhave an end; this brings up immeasurable joy and unparalleled happiness!

At present, it seems we neither understand the Dharma nor know the preliminary or mainpractices. We dont know how to look at the mind. Even if we manage to look, we dont recognizeit. We put the mind to rest but it doesnt stay still; it keeps swirling about. We try to have clarity,but there is none; instead there is dark dullness. We try to be aware but we arent and fail to noticewhere the mind has gone. As a result we neither understand the Dharma nor know how to apply it;meditation doesnt occur and the mind is not recognized. It is possible that you may feel somewhatsad, depressed, frustrated, or disheartened, and think, What is best for me now? But there is noneed to feel that way. Until now, since you havent had the habit of meditating, you are not veryaccustomed to it; so how do you expect that, from the outset, you would easily be able to or that itmay happen just like that? Although results may not come right away there is no need to becomefrustrated. The best is if your mind can remain composed. But even if that is not the case, to sithaving a feeling that the mind is in composure would not be in vain or meaningless. To have thisvery feeling toward the true meaning is better than any other physical or verbal virtuous action.Since the benefit and merit of meditating in samadhi for one session, or even for just a moment, arebeyond measure, ones three doors become tamed from their depths.

Right now meditation may not have dawned in you, and you may not know how to sustain thenature of mind; yet merely to gaze at the mind is still very significant. Other Dharma practices areconditioned virtuous actions focused outwardly. In this case, you are focusing inwardly towardyour mind, the creator of samsara and nirvana. Just to have the intention to do this is verymeaningful; it is a deep key point with great purpose. It is said that the merit of taking even just oneor two steps with the intention of going to practice concentration or samadhi is boundless. To lookat the mind has the capacity to instantly cleanse all wrongdoings, obscurations, and propensities.Through this observation you receive the blessings of all the buddhas, your being is benefited, youcomplete all the accumulations by completing one, you make all the paths converge into one, andyou fully attain all the results. Therefore, even to just look at this mind and know the importance ofdoing so is better and more useful than any other practice. You may not know anything else, yet tothink I must look at the mind is also very meaningful.

Think that for us to have met with such a profound Dharma and to have the opportunity tomeditate is an unequaled and incomparable great fortune. Reflecting like this, generate a joyful

heartfelt determination. At this moment, even before starting to look at the mind, feel glad anduplifted. Later, you may go through such things as not knowing how to look at the mind or notfinding anything to look at, but you should comfort yourself rather than becoming depressed. Youmay not seem to trust yourself to rest the mind in composure; yet, considering it to be a greatobjective, do not become lax or lose the desire to sustain the practice. Thinking that it is sufficientto cultivate the determination to sustain the nature of mind, feel confident. Joyful and with theinclination to sustain precisely this absolute mind, do not become impatient.

2: THE KEY POINTS OF PHYSICAL POSTURE

B. Explanation of specific practices1. The key points of physical posture

a. The binding techniques called the seven points of Vairochanai. Legs crossed in the vajra postureii. Hands forming the gesture of composureiii. Spine erect like a column of gold coinsiv. Shoulders spread like the wings of a vulturev. Throat curved like a hookvi. Tongue directed upward to the upper palate and teeth and lips slightly openvii. Eyes looking ahead without moving

b. Definition of the namec. Its importanced. The faultse. The virtues of the right posture

EXPLANATION OF SPECIFIC PRACTICES In relation to the practice of samadhi there are three sections: (1) key points of the physicalposture, (2) key points of voice [chapter 3], and (3) key points of mind [chapters 4 through 6].

THE KEY POINTS OF PHYSICAL POSTURE In the Instructions for the Practice Session it is said:

Seven key points of the physical posture lay the outer basis for meditation:Legs crossed like woven threads,Hands locked below the navel forming the gesture of composure,Spine erect like a column of gold coins,Shoulders spread like a vultures wings,Throat curved like a hook and tongue rolled up,Teeth and lips slightly open, and a self-sustained gaze.

The posture will be discussed under five points: (1) the key points of the physical posture, thebinding techniques called the seven points of Vairochana; (2) the definition of the name; (3) theimportance of the purpose; (4) the faults; and (5) the qualities.

THE BINDING TECHNIQUES CALLED THE SEVEN POINTS OF VAIROCHANA These are (1) legs crossed in the vajra posture; (2) hands forming the gesture of composure; (3)spine erect like a column of gold coins; (4) shoulders spread like the wings of a vulture; (5) throat

curved like a hook; (6) tongue directed upward to the upper palate, and teeth and lips slightlyopen. In addition to these six is (7) the gaze in which the eyes should look ahead without moving.With the inclusion of this last one, the key points of the physical posture come to be called theseven points of Vairochana.

LEGS CROSSED IN THE VAJRA POSTURE In the vajra posture, the legs are crossed with the right over the left. Those who cannot cross thelegs in this way at all may sit in the bodhisattva posture.9

HANDS FORMING THE GESTURE OF COMPOSURE Form the gesture of composure below the navel. Generally, the gesture of composure is describedas the right hand over the left, with the tip of the thumbs touching each other. However, Lord Milaadvised, Although there have been occasions when it has been explained that it is all right toplace the hands in different ways, such as the left hand over the right, this is not the case here; thereason being that in general at the root of each ring finger there is a negative channel,10 the entrancefor Mara. Therefore, in order to block these entrances, press firmly with the thumbs at the root ofthe ring fingers and place the hands on the thighs. Do not bend the joints at the elbows, but tightenthe muscles and stretch the arms so that the elbows move inward. Particularly, tighten the perineumand draw the lower energy (og rlung) upward a little bit, slightly inflating the stomach. This hasnot been taught as part of the seven points, but it is a key point of an oral instruction.

SPINE ERECT LIKE A COLUMN OF GOLD COINS The body should not be bent or crooked. Straighten it up and remain upright and erect.

SHOULDERS SPREAD LIKE THE WINGS OF A VULTURE Pull both shoulders back and open the chest.

THROAT CURVED LIKE A HOOK Neither overly bend the throat nor lift up the chin. Pull up the nape and let the throat slightly bendto its natural bent position so that the Adams apple is pressed.

TONGUE DIRECTED UPWARD TO THE UPPER PALATE AND TEETH AND LIPS SLIGHTLY OPEN Curl the tongue up to the upper palate. Particularly, the teeth should not come together, and the lipsshould be neither closed nor wide open. Teeth and lips should have a slight space in between.

EYES LOOKING AHEAD WITHOUT MOVING Regarding the eyes gaze, it is said:

In general, attention is dominated by the senses, particularly by the eyes. Therefore, withoutclosing or moving them, look straight ahead at a distance of about a yokes length. These areknown as the seven points of Vairochana.

The eyes should not wander to the right, left, or in front. They should neither be closed nor wideopen, nor in any other such position. The gaze should be brought down to the tip of the nose or,similarly, your eyes should look to the ground at a distance of a yokes lengthequivalent to anarm spanwithout moving them. These are the seven points of Vairochana. As is said in theEnlightenment of Vairochana Tantra:

Straighten the body and adopt the vajra posture.Rest the mind one-pointedly in mahamudra.

In the teachings of the six yogas of Naropa it is said:

Body in the vajra posture,Spine like a string of jewels,Chest always open,Adams apple tucked,Tongue pointing toward the upper palate,Hands, one on top of the other, below the navel, in the gesture of composure.Eyes and awareness immobile;Vigorously tame energy and mind mingled.

In the Vajra Garland it is said:

The practitioner sits on a comfortable seat,Directs his eyes to the tip of the noseAnd focuses his gaze as far as the nose is seen.His shoulders are level, his tongue touches the palate,And his teeth and lips are left at ease.He loosely breathes in and out.Without the slightest effort,He remains in the vajra posture,Including the gesture.11

It has also been taught that three faults should be avoided.12 In the same tantra we find:

This body of the four elements should sitComfortably, loosely, and lightly.

It would seem that comfort, looseness, and lightness are at odds with the rigidity of the points ofthe physical posture. But in fact, if the posture is rightly maintained, even though at the beginningyou may not be at ease, eventually you will become accustomed to it. When this happens, and thebodys channels and energies reach their natural condition, comfort, looseness, and lightness willcertainly be experienced. Naropa said:

The right physical posture is crucial to meditation.

A great many more references related to this point could be cited.

DEFINITION OF THE NAME These key points of the physical posture are called the seven points of Vairochana for thefollowing reasons. Since these essential points in regard to the body coincide with the posture ofVairochana Ocean of Great Snows, 13 some masters of the past have indeed defined them with thedesignation of that name. There are other definitions, the reasons for which have been extensivelygiven by Lord Sangye Dorje in his Self-Given Answers on Mahamudra and other works, but thereis no need to discuss them here.

In fact, generally speaking the name no doubt has also been used for the reasons explainedabove mainly because the form aggregate in its pure state is Buddha Vairochana. What has beendone here is to connect the purity of both the basis of purification and its result. That is to say,Vairochana is the form aggregate, the basis of purification, in its pure state; what is purified isignorance; what purifies is to practice the yoga of vajra body; and the result of purification is the[realization of] mirrorlike wisdom,14 or becoming the head of the body family of the perfectlyenlightened body, having the nature of the dharmadhatu.

The reason these stand as the basis is as follows. First, the form aggregate (the basis ofpurification) is the foundation of all the other aggregates. Second, ignorance (that which ispurified) is the root of all the afflictive emotions. Third, the Vairochana vajra body yoga (thepurifier) is the basis of all other yogas. Fourth, the mirrorlike wisdom (the result of purification) isthe support of the other wisdoms. As it is said:

Immobile mirrorlike wisdomIs the support of three wisdoms:Equanimity, discerning,And action-accomplishing.

It has also been stated that the body family (the result of purification) is the support of all

families. This is why when taking vows, the refuge vows are considered to be the vows ofVairochana or, in visualization practices of the development stage, the heavenly palace is said tobe of the nature of Vairochana. Similarly, since here the seven key points of the physical postureare the foundation and root of all practices, they are called the points of Vairochana. Theattainment of perfect buddhahood is equivalent to the realization of the four mandalascorresponding to the dissolution of the four pulses.15

Fifth, ultimately what is needed is true enlightenment. In order to finally realize these fourmandalas, we need to start by making them pliable through ripening, liberating, and other suchpractices. But without having made one mandala pliable, we cannot make the succeeding onepliable. Therefore, we must begin by making the channel mandala of the body pliable, and for thatwe must first make the support, the coarse body, pliable. In order not to disturb the natural state ofchannels and bindus,16 and the natural motion of the energies, the key points of the physical posturemust be properly executed. Thus it is indispensable that the right physical posture precede thecompletion stage practices; hence it has been given the name the points of Vairochana.

In this way, we have examined why the seven key points of the physical posture are called theseven points of Vairochana. We could elaborate further, in which case there would be a lot moreto say. But briefly, this much is enough: they are called seven points because they correspond tothe points of Vairochana Ocean of Great Snows, or the seven points of Vairochana because they

purify the body and turn it into Vairochana.These have been nothing more than mere hints of teachings with a trifle of explanation of their

meanings.

ITS IMPORTANCE The great significance of observing the right physical posture is indicated by the followingreferences. In the Hevajra Tantra it is said:

The great wisdom abides in the body.It is completely free of all conceptsAnd embraces all things.Although abiding in the body, it is not born from it.

Also, in his Mahamudra Guidebook, Lord Karmapa Wangchug Dorje said:

When the body, as support, is bound by the yantra yoga postures, in the mind supported by itall kinds of thoughts will stop by themselves. For example, if the door of a house is locked,the people supported by the house will have no way out.

He referred to this in many other places as well; for example:

Once the mind dissolves in the nonconceptual, the insight of innate wisdom is realized. Inorder to bring about this insight, the mind must be still, and to make this happen you shouldexert yourself in the physical yogic postures.

Lord Karmapa Dusum Khyenpa said:

To look at that mountain yonder, look from this mountain here.If you want emptiness, establish the condition of phenomena.If you want stillness of mind, exert yourself in the physical yogic postures.

There are also references in many other oral instructions:

Straight body straightens the channels.Straight channels straighten the energies.Straight energies straighten the bindus.Once the channels are straightened, the mind is under control.

In another source it is said:

Straight body straightens the channels.Straight channels straighten the energies.By inducing the channels and energies to capture the essential points, the mind is controlled.

In fact, energy is the horse upon which thoughts ride. Therefore, if we beginners meditate with

crooked or bent bodies, it will be difficult for the mind to stay still, but when the body is straight,stillness of mind is easy.

This point has been approached in different ways. In his songs of realization (doha) and other

works, the Great Brahmin, Lord Saraha, stated his understanding that it is through the mind that theenergies are controlled. By letting the mind rest without alterations, the energies naturally stop intheir original places, and thoughts subside as well. Lord Naropa believed that it is through theenergies that the mind is controlled. He said this because starting by straightening the body andholding the energy, the mind stays still right there. In general, the Kagyus of the past have declaredthat by establishing the right conditions in the body, realization will dawn in the mind. All themeanings are included in this declaration.

THE FAULTS Generally when the right posture is not followed and the body is prostrate or crooked, the channelsbecome twisted, resulting in the energies becoming twisted as well. Thus the mind is not at easeand doesnt stay still. In short, when the posture is not upright and straight but tilts to the right, atfirst there may seem to be some clarity, but later many objectifying thoughts increase. If youwonder why objectifying concepts increase, it is because the right channel, known as rasana, isthe nature of objectification; and it is on that side that the energy has become twisted. On accountof this, since energy and mind coincide, objectifying concepts increase. In this case, should therebe harm from a harmful spirit, it would be from a male one.

If the body posture tilts to the left, at first it may feel comfortable, but later subjective conceptswill increase. The reason for subjective concepts to increase is that the energy has entered the leftchannel, known as lalana, which is the nature of subjectification. Here it would be a female spiritwho would cause harm.

Further, if the body leans forward too much, the energy will envelop the upper body, which willthen feel heavy, and you will become angry. This is a sign that the energy has entered into the vitalheart. Here the harmful spirit would be a gyalpo. It is said that in the heart is the channel of thespirit king Gyalgong, and this is why bending forward would be harmful. If this obstacle is notremoved, madness will follow.

If the posture leans backward too much, the energy will not stay inside but slip between the skinand flesh, causing boils or other skin diseases. If this obstacle is not removed it will result indropsy or leprosy. When the spine bends semen is released and cold diseases in the lower bodywill develop.

If the throat is too curved, at first the voice becomes clear but eventually many symptoms occur,such as pocks appearing on the tongue, loss of appetite, and the voice stammering or becominghoarse. If the crown of the head is covered, drowsiness increases and the head will feel heavy.The energy will slip into a vein coiled like a snake at the top of the brain, and one will hallucinatethat there are snakes in ones head. If this obstacle is not removed, it will finally turn into a diseasesuch as leprosy. Thus, in the Samputa Tantra it is said:

If the key points of the physical posture are not known,None of the sadhana practicesIn the eighty-four thousand Dharma teachingsWill bear results.

In short, unless the posture is correct, problems of many kinds will develop; so, in order to

prevent them, it is imperative to assume the correct posture.

THE VIRTUES OF THE RIGHT POSTURE

Generally speaking, a body observing the key points of the posture is known as isolated body,17body resting naturally, body brought to its natural condition, or pure body . It has greatqualities, not only from a general perspective but also specifically when considering the benefitsof each of the key points of the posture called the five factors of concentration. Crossing the legsin vajra posture controls the downward-clearing energy, subdues the affliction of envy, andprevents obstacles. The gesture of composure formed by the hands controls the accompanying-fireenergy and subdues the affliction of aggression. The broad open chest controls the life-sustainingenergy. The curved throat and the tongue pointing to the upper palate controls the upward-movingenergy and subdues the affliction of passion. Straightening the spine controls the pervasive energyand subdues delusion.

The following are the reasons why the points of the posture control each energy. Thedownward-clearing energy resides in the genital area, so it is controlled by keeping the legs invajra posture. The accompanying-fire energy resides in the navel together with the fire, so it iscontrolled by holding the hands below the navel in the gesture of composure. The life-sustainingenergy resides in the heart, so it is controlled by keeping the chest open. The upward-movingenergy resides in the throat, so it is controlled by curving the throat. The pervasive energy residesin all the vertebrae, so it is controlled by keeping the spine erect. In short, one of the virtues ofthese five key points of the body posture is that they control and stabilize their respective five mainenergies.

As to the gaze, it controls the secondary mobile energies. Controlling the mobile energy thatresides in the eyes subdues pride and clears consciousness. Furthermore, the main factor causingthe mind consciousness to become involved with outer objects is the eyes. So if the energy in theeyes is controlled, the other secondary energiesthe completely mobile energy residing in theears, the perfectly mobile energy residing in the nose, the extremely mobile energy residing in thetongue, and the definitely mobile energy residing in the skin, pores, and so forthwill follow suit.In brief, the five main energies are controlled and stabilized by binding the physical posture, whilethe five secondary energies are controlled and stabilized by the gaze.

In this way, by binding the ten energies, the life force is stabilized and the voice is isolated. Bybinding these vehicles, the bodhichitta bindu18 is not ejected. Since this binduwhich is thesupport of the mindis stable, the mind also does not move and therefore it is isolated.

In short, by sticking to the key points of the posture, the channels straighten up and the body isisolated. With straight channels, automatically the energies are bound and thus the voice isisolated. As channels and energies adjust to their natural condition, the bindus are stabilized.Because of this, the mind supported by the bindus becomes free of discursive thought, andtherefore it is isolated. All three isolations are thus complete.

As to the ultimate virtue of the posture, it has been said, Vajra posture is the perfect buddha.By securing the posture, the body adjusts to its natural condition, and the same happens with thechannels and energies. The channels are the pathways along which the energies circulate, so whenthey adjust to their natural condition, the energies follow suit by which the bindus adjustaccordingly. The reason for this is that the energies are the vehicle of the bindus. So when thevehicle stops, the rider must also stop. Similarly, once the bindu is stabilized, the mind adjusts toits natural state, because bindu and mind are related in terms of support and supportedrespectively. Therefore, when the support, the bindu, is bound, what is supported by it, the mind,becomes bound by itself.

The meaning of the terms adjust to its natural condition and binding is as follows. Byadjusting to their natural condition, crooked channels are straightened, wayward energies move intheir natural way, the bindus are limpid, and the mind reaches its basic state. Binding means that

the mind-energies are controlled in their original locations, and ultimately that they are capturedwithin the central channel. By the mind first being in its natural place and ultimately being capturedwithin the central channel, all channels become the central channel, all energies become wisdomenergy, and all bindus become pure lucidity (gsal ba)the mind essence free from obscurations.In this way channels, energies, and bindus, as well as the mind, become completely purified; andthus the fruition, the sublime state of unchanging great bliss, is attained. This itself is the ultimatefruition. This is similar to the story found in the Vinaya about a monkey who saw apratyekabuddha19 and imitated his posture in front of five hundred rishis.20 Adopting the sameposture, they all attained pratyekabuddhahood.

As to the immediate benefits of the posture, there are countless good qualities that arise, such aschannels and energies not being distorted but instead reaching their natural condition.

3: THE KEY POINTS OF VOICE

2. The key points of voice

THE KEY POINTS OF VOICE In the Instructions for the Practice Session it is said:

By being silent, the voice remains naturally isolated. In the All-Creating Monarch Tantra of dzogchen it is said:

With the voice, no need for repetitions and recitations of the heart mantra.With the hands, no need to form gestures.With the mind, no need for the actions of radiating and reabsorbing.21Remaining in the natural state, stillness effortlessly occurs.By resting naturally, there is nothing to contrive.Since to rest on what is without searching for itImplies no action, this is the supreme path.

If you know how to clear the stale breath, by doing so the energy settles naturally. If you dont,

sit in silence. In regard to the former, in order to clear the stale breath, sit in the posture of theseven points of Vairochana. Expel the stale breath from both nostrils by exhaling three times withdifferent intensity. The first exhalation should be soft, the second stronger, and the third quitestrong, ending in a hiss. While the breath leaves your nostrils, imagine that, like smoke from afurnace driven helplessly by the wind, you expel your wrongdoings and obscurations of all lives inbeginningless samsara, present downfalls, sickness, harmful spirits, and obstacles, as well as allimpure energies, such as the karmic energies circulating in the impure channels, poisonousenergies, and energies of the afflictions. Imagine that the three stale breaths from the nostrils gatherall these, then expel and purify them without resistance. Clearing the stale breath has manypurposes. Among others, the immediate purpose is to have good health and to clarify awareness;and in the long run it prevents obstacles, ultimately purifying negativities and obscurations.Therefore, those who know how should expel the stale breath three times as was explained andimagine accordingly. For those who do not know how to practice this there is no great conflict.

In regard to the latter, the main practice is to sit in silence. Stop all talkingnot onlymeaningless worldly talk like gossip and chatter, which are out of the question, but even therecitation of prayers and mantrasand sit quietly, breathing naturally. Although we may seem tobe meditating, the worst of us do not remain silent at the beginning, middle, or end of ourmeditation. At first we somehow stop talking, but later we dont know how to look at the mind, andfrom then on we keep on making a lot of idle comments such as Is it there? Thats what it is. Itsnot happening. Hence, as we dont understand how to practice during formal sessions, theapplication of the session becomes chaotic; and as we have been careless with our speech, it is agreat fault.

On the other hand, there are others who have previously been reciting mantras. Duringmeditation, they also do not sit silentlythey either say prayers or recite mantras such as OM MANIPADME HUM . This is also not the way. If one has attained superior stability in ones practice frombefore, then reciting prayers or mantras in this context will do no harm. If the recitation of prayersor mantras is merged with the undistracted mindfulness of ones mind in samadhi, that indeedwould be acceptable; but for beginners and those who have no stability in mindful knowing22 of thenatural face of the mind, at first what matters most is to sustain ones mind essence. Withoutknowing how to be aware of mind essence without distraction, no matter what physical or verbalvirtuous practices you perform, you will only achieve temporary results, not the ultimate sublimefruition. All spiritual practice done with a wandering mind is like a tree with rotten rootsasimple superficial and hollow appearance of merit. This is similar to what was explained beforeabout the bad consequences of not meditating.

Therefore, not to emphasize undistracted mind and instead to be concerned primarily withspiritual practice of body and voice is like putting aside a wish-fulfilling gem and giving morevalue to ordinary jewels, or like roaming around a long path instead of using a shortcut. Likewise,since the mind is the root of the Dharma, not to meditate on it and instead to merely practice theDharma superficially is similar to shooting an arrow without any aim rather than at the target, orlike kicking out the cattle owner while bringing in a worthless evil person. To carry out futilepractice while ones mind, the creator of all, is distracted, or not to cleanse the mind, which is theroot of negativities and obscurations, and instead to focus outside, is like placing the ransom toappease an evil spirit at the western door while leaving the spirit at the eastern door. Not tofamiliarize oneself with ones mind, the buddha essence, and instead to hold physical and verbalspiritual practices as most important is like walking northward and turning ones back to the south,the actual destination.

Dont do your practice without understanding its meaning, knowing its key points, and derivingall its benefit. First decide that all Dharma teachings and practices ultimately converge into thetrue meaning of mind and contemplate the necessity of abandoning all other elaborate diversions.Lord Jowo [Atisha] said:

Once your mind stabilizes in single-pointed meditation,Do not emphasize physical and verbal spiritual practice.

Also Lord Milarepa said:

At the time of mahamudra meditation,Dont exert yourself in physical and verbal practiceLest the thought-free wisdom vanish.

In particular, the great Orgyen [Padmasambhava] said:

The root of all phenomena is ones own mind.By resting composed within, the truth will be realized.Physical and verbal spiritual practice is not enough.Therefore, you should one-pointedly look at your mind.

We should understand and trust these quotations. Other practices such as recitation of prayers

and mantras are simply virtuous actions with concepts, whereas the sublime samadhi ofundistracted mindfulness is free of concept and is not subject to attachment, grasping, or feelings ofsuperiority. This samadhi is the root of all Dharma teachings, the crucial point of all practices

without exception, the sap of the various profound instructions, and the shortcut among all paths.Therefore, with trust and conviction, with joy and determination, remain in silence and rest incomposure. In the dzogchen teachings we find:

Rest your voice without sound, like a vina23 with broken strings.

It is even more beneficial to remain silent than to recite prayers. In the Four Seats it is said:

Through immobile energy and voiceThe fruit of concentration will be attained.

For example, when our teacher the Lord of Munis [Shakyamuni Buddha] was practicing

austerities by the river Nairanjana for six years, he remained in samadhi without moving his bodyor uttering sounds with his voice. All he did was rest his mind in composure. He did not count andaccumulate recitation of mantras or prayers. Similarly, practitioners of the traditions in the past,whether from the old or new schools, at the time of resting composed in samadhi, stronglyemphasized the accomplishment of one-pointed meditation through immobile body, voice, andmind. Taking them as role models, ultimately to remain silent is itself the best of all recitations. Assaid in the tantras:

Saying nothing is the supreme recitation. We should understand this point as indicated in the quotation.

4: SETTLING THE MIND

3. The key points of minda. The way of settling the mind

i. Deciding that the mind is the root of the whole of samsara and nirvanaii. Arousing conviction that the main point of meditation is the undistracted mindfulnessof the mindiii. Settling the mind after cutting off conceptual constructs of the three timesiv. Sustaining the identity of the flow of stillness and movementv. Sustaining nonmodifying knowing on the objects of perceptionvi. Constantly fostering the continuity through mindfulness at all times during the fouractivitiesvii. How to structure your meditation session

THE KEY POINTS OF MIND In the Instructions for the Practice Session it is said:

Your primordially pure mind is the creator of samsara and nirvana.Without modifying it, rest composed in the continuity of mind itself.Nondistraction is the path of all the buddhas.There is nothing else to cultivate; build conviction based on mindfulness.Self-knowing awareness is unidentifiable; that is emptiness.Thoughts and the manifestation of phenomena are the radiance of emptiness.This nonduality transcends conceptual mind within the inner space of coemergence.24Recognize your natural state as it is.

The key points of mind will be discussed under the following headings: (1) the way of settling themind, (2) eliminating the faults of the mind [chapter 5], and (3) using the mind as the path [chapter6].

THE WAY OF SETTLING THE MIND The way of settling the mind has seven parts: (1) deciding that the mind is the root of the whole ofsamsara and nirvana; (2) arousing conviction that the main point of meditation is the undistractedmindfulness of the mind;25 (3) resting the mind after cutting off conceptual constructs of the threetimes; (4) sustaining the identity of the flow of stillness and movement; (5) sustainingnonmodifying26 knowing on the objects of perception; (6) constantly fostering the continuity throughmindfulness at all times during the four activities; and (7) how to structure your meditation session.

DECIDING THAT THE MIND IS THE ROOT OF THE WHOLE OF SAMSARA AND NIRVANA

In The Two Segments it is said:

This itself is called samsara.This itself is nirvana.

Whenever we find this itself in this quotation it stands for ones mind. What is meant here is

that ones mind itself is the root of the whole of samsara and nirvana. Also the siddha king Sarahasaid:

Mind essence alone is the seed of everythingFrom which samsaric existence and nirvana emerge.All one wishes for is fully granted by it.I prostrate to the mind, which is like a wish-fulfilling gem.

In the All-Creating Monarch it is said:

The mind is the creator of all samsara and nirvana.Know this king that creates all!

Therefore, in actual fact, when you wander down in samsara, it is this very mind that wanders in

samsara. When you reach up to attain buddhahood, it is your mind itself that attains buddhahood.Samsara and nirvana, sentient beings and buddhas, all arise from just this ground alone, ones ownawareness (rigpa). Then how is samsara formed and how is it that we wander in it? Onesawareness has been from the very beginning essential great purity. Nevertheless, veiled byunending temporary defilements of ignorance, the original face of your awareness has not beenrecognized. Because of not recognizing it, deluded conceptions and afflictive formations arise.Through delusion and afflictions we amass negative karma. As we experience the ripening of thiskarma, we are reborn in samsara and the three miserable realms and wander as the six kinds ofsentient beings, causing us to experience suffering.

In fact, the actual root cause for wandering in samsara is that our present mind has notrecognized its original face, is carried away by distraction and delusion, and has not madeawareness prevail. It is precisely this that makes it difficult to give up familiarity with deludedactions, and thus we roam from samsara to samsara. You should know and be convinced that allthe roots of samsara are simply that now your mind, carried away by distraction and confusion, isdominated by forgetfulness and has no idea about why this happens.

Nirvana, or buddhahood, is also none other than ones own mind. Nothing new occurs. Bykeeping present precisely thisones self-knowing awarenessthrough undistracted mindfulness,the heart of the path, the temporary defilements of delusion are totally cleansed. Then, the groundof being, self-knowing awareness, the truth of great primordial purity, is actualized. Self-knowingawareness recognizes its own original face, this prevails by itself,27 and the undeluded natural statethe truth of the groundis realized. This awareness itself is what is called nirvana orbuddha. This key point of recognizing the true nature is the foundation of the path and the root ofthe fruition, buddhahood, so buddha is none other than ones pure mind. Lopon Rinpoche [GuruPadmasambhava] said:

This mind is the creator of all samsara and nirvana.Samsara and nirvana are nowhere else apart from the mind.

The masters of the past said:

Samsara and nirvana are like the front and back of the hand.

Ones present mind is not only the sole root of individual samsara and nirvana, but also

everything in the outer world and its inhabitantsall the phenomenal and sentient worldsisones own mind.

Here follow a few quotations illustrating this point. In the Ten Spiritual Grounds Sutra it issaid:

O sons of the Conqueror,These three worlds are only mind.

In the Commentary on Bodhichitta it is said:

Through the mind fixating on subject-object,Consciousness projects phenomena.Apart from consciousness,Nothing at all exists outside.

Although outer phenomena ultimately are nothing whatsoever, due to minds delusion, they

appear as existing things. This is similar to, for example, someone sick with jaundice seeing awhite conch shell as yellow: although it is not yellow, due to his sickness he sees it as such.

Another point is how a single thing is seen in many ways. Ultimately there is nothing other thanmind alone; nevertheless, because of delusion and karma, it manifests as all kinds of things. This issimilar to the different perceptions of water by the six kinds of beings. Water is indeed only onething, but if the six kinds of beings were together at a riverbank, when looking at it they would seeit in different ways. A being of a hot hell would see a river as fire, while one from a cold hellwould see it as snow and ice. For the hungry ghosts known as pretas it would be pus and blood.Animals who live underwater would see it as their abode, while those scattered on land would seeit as drink. Humans would also see it as drink, and accordingly they would classify it into drinkingor nondrinking water. The demigods called asuras would perceive it as weaponry. Gods wouldsee it as nectar (amrita). So beings would see what we perceive as water in different waysaccording to their particular karmic perception and thus water becomes manifold. This is what isknown as the karmic perception of ones mind. Ultimately things do not exist outsidethey areonly projections of the mind. The sublime Asanga said:

Because a thing is perceived differentlyBy hungry ghosts, animals, humans, and godsIn accordance with their kind,We believe it does not really exist.

Therefore, all present outer phenomena do not really exist; they are merely the deluded

projections of ones own mind and have never actually existed.You have exchanged one body for another countless times from one birth to the next, but there is

no such exchange for your mind. This mind has existed from timeless samsara without beginning.Since then it has accumulated karma through which it took various good and bad rebirths as the sixkinds of beings. In past lives you have had good and bad rebirths and have sometimes sufferedaccording to whether your karma was virtuous or unvirtuous. In the past it was this mind thatexperienced all happiness and suffering. Also now, the one who is concerned with good or bad

karma, or the one who is spiritual or worldly, is precisely your own mind. Without the mind thebody would indeed be no different from dirt, a stone, or a corpse. But since this mind abidessupported by this body, it acts positively or negatively, with or without virtue, and thus plants theseeds of every single happiness and suffering. As to the future, without a mind we would notproceed to future lives. If because of having amassed negative actions now we must go to hell, it isthis mind that will be reborn in hell and endure the torments of heat and cold. If by having nowpracticed virtue we are reborn in the higher realms, it is also this mind that takes birth as a god orhuman and thus experiences happiness. And when we move