Thrangu Rinpoche - The Spiritual Song of Lodro Thaye-Zhyisil Chokyi Chatsal (2008) PDF

HIS EMINENCE
THE FOURTH jAMGON KONGTRUL RiNPOCHE,

LODRO CHOKYI NYlMA
DJe SplRJCUAL SoN~
o~ LooRo DlA~e
HIS EMINENCE
THE THIRD ]AMGON KONGTRUL RJ NPOCHE,
KARMA LODRO CHOKYI SENGE
Lhe SplRl'CUAL SoN~
o~ LooRo LhAUe
by
]AMGON KoNGTRUL, THE GREAT
Commentary by
KHABJE KHENCHEN THRANGU R.INPOCHE
Originally Translated by
SARAH HARDING
Retranslated by
CORNELIA WEISHAAR-GUNTER
Zhyisil Chokyi Ghatsal Charitable Trust

Publicatiom
Ack1wwledgme1tt
We would like to thank the many persons who helped make

this book possible. First and foremost, Khabje Khenchen
Thrangu Rinpoche for giving these profound teachings and
Clark Johnson for his tireless work in collecting, preserving
and making the teachings of Rinpoche avaiable.
Also we would like to thank Lodro Zangpo who first
transcribed, edited, and published this text in the Profound
Path ofPurity. Secondly, we would like to thank Sarah Harding
who not only translated the original teaching, but then went
back over a large part of the text correcting and editing it.
Finally, we would like to thank Cornelia Weishaar-Gunter for
her tremendous work in helping us with the translation.
Cover photo. Thangka of Jamgon Kongtrul Lodro Thaye from a

collection of the Jamgon Kongtrul Lab rang, currently displayed at the
Rigpe Dorje Institute at Pullahari Monastery.
Photo of the fourth Jamgon Kongtrul Rinpoche courtesy of Sangye.

May this supreme, peerless teaching,
The precious treasure ofthe Victorious Ones,
Spread and extend throughout the world
Like the sun shining in the sky.
Copyright © 2008
Khenchen Thrangu Rinpoche &
Zhyisil Chokyi Ghatsal Charitable Trust
All rights reserved. No part of this book, either text or art, may be
reproduced in any form, electronic or otherwise, without written
permission from the Namo Buddha Publications or Thrangu Rinpoche.
Published by Namo Buddha Publications

1390 Kalmia Avenue, Boulder, CO. USA
Tel.: (303) 449-6608
E-mail: [email protected]
Web site: www.NamoBuddhaPub.com
and
Zhyisil Chokyi Ghatsal Publications
P.O. Box 6259, Wellesley St, Auckland, NZ
Tel.: (649) 268 0786
Email: [email protected]
Web site. www.greatliberation.org
National Library of New Zealand Cataloguing-in-Publication Data
Thrangu, Rinpoche, 1933-

The spiritual song of Lodro Thaye I by Jamgon Kongtrul, The
Great; commentary by Khabje Khenchen Thrangu Rinpoche;
originally translated by Sarah Harding ; retranslated by Cornelia
Weishaar-Giimher.
Includes bibliographical references and index.
ISBN 978-1-877294-40-2
I. Kon-sprul Blo-gros-mtha'-yas, :j:d 1813-1899. Song of
LodroThaye. 2. Mahamudra (Tantric rite) 3. Meditation-
Buddhism. I. Weishaar-Giinter, Cornelia. II. Harding, Sarah,
1951- III. Tide.
294.3443-dc 22
Note
Tibetan words are given as they are pronounced, not spelled in Tibetan. Their
actual spelling can be found in the Glossary ofTibetan words.
We use the convention of using B.C.E. (Before Common Era) for "B. C."
and C.E. (Common Era) for "A D."
Table of Contents
Foreword by Venerable Choje Lama Shedrup 11

Preface by Clark johnson 13
THE SoNG OF LoDRO THAYE 17
INTRODUCTION 29
CHAPTER 1 The Importance of the Lineage Lamas 29
(verses 1 to 40)
CHAPTER 2 The View in Mahamudra 45

(verses 41-62)
GROUND MAHAMUDRA
CHAPTER 3 Ground Mahamudra 51
(verses 63-121)
PATH MAHAMUDRA
CHAPTER 4 Path Mahamudra 75
(verses 122-153)
CHAPTER 5 Obstacles in the Practice of Mahamudra 89

(verses 154-186)
10 THE SPIRITUAL SONG OF LODRO THAYE
CHAPTER 6 Progress Through the Various Stages 99

(verses 187-233)
FRUITION MAHAMUDRA
CHAPTER 7 Fruition Mahamudra 113

(verses 234-273)
APPENDIX
The Six Realms ofSamsara 127

The Five Paths 128
The Bodhisattva Levels 129
Transforming Consciousness into Wisdom 130
Notes 131
Glossary ofTerms 141
Glossary ofTibetan Terms 163
Bibliography 167
Index 169
Forer.vord
VEN. CHOJE LAMA SHEDRUP
T HE I<AGYU LINEAGE IS COMMONLY known as the practice lineage,

as it is practice above all else that is emphasized. However,
practice can only proceed correctly if one has a correct understanding
of the view. The path and view of the Kagyu lineage is Mahamudra,
which is the very essence and pith of all the teachings of Lord Buddha.
What Mahamudra view refers to is the inseparability of all phe-
nomena and emptiness; the radiant display of mind. Realization of
Mahamudra will bring about the ultimate benefit for oneself-
freedom from samsara and ultimate happiness-and the develop-
ment of all the qualities of one's potential, which is the ultimate
benefit for others.
Therefore what is most prized is the direct teachings that point
out this view and the instructions that explain the path or means to
realize it. Such instructions often come in the form of spiritual songs
or dohas spontaneously composed by great siddhas who have realized
Mahamudra, such as this doha from Jamgon Kongtrul Lodro Thaye.
Generally, in order to fully understand dohas an explanation or
detailed commentary is required. A correct transmission and explana-
tion can only come about from a being who has practiced and fully
realized the meaning of such teachings. Such a being is Khabje
Khenchen Thrangu Rinpoche, a holder of the Kagyu lineage, who
through his great compassion and wisdom has blessed us with this
detailed line by line commentary.
Although teachings on Mahamudra are often very pithy they are

exactly what has been recommended and taught as most appropriate
for people in these modern and often busy times, because they can be
practiced by anyone in any circumstances.
Therefore I pray that whoever reads these teachings is able to take
them to heart and realize Mahamudra. May this merit be a cause for
the long life and teachings of the great masters to flourish and remain
for many eons benefiting limitless sentient beings.
Choje Lama Shedrup

Palpung Thubten Chokyi Ghatsal
28 March 2008
Preface
CLARK jOHNSON, PH. D.
T WO THOUSAND FIVE HUNDRED YEARS ago the Buddha began

delivering a remarkable set of teachings. He taught that
instead of relying on a god, one can attain true, permanent happiness
by simply examining and working with one's own mind. This message
is as true today as it was then; we are engulfed by materialism in our
modern world, yet we are not any more happy or secure. The root of
this unhappiness is that our mind keeps looking outside ourselves
and grasping at external things trying to achieve some measure of
happiness. This, however, is futile because to achieve any measure of
mental stability or happiness, we must look inward. The Buddha
taught looking inward is done through meditation.
The fundamental meditation that is common to all schools of
Buddhism is Shamatha and Vipashyana meditation. Thrangu
Rinpoche has given extensive teachings on this form of meditation
in his The Practice ofTranquility and Insight.
There is another major kind of meditation which is fairly specific
to the Vajrayana school of Buddhism and this is Mahamudra
meditation. The Vajrayana branch of Buddhism was preserved in
Northern India and was brought to Tibet in the eighth through
twelfth centuries C. E. by a series of remarkable Tibetan translators.
Instead of spending eons accumulating virtue and lifetimes studying
the sutras, this meditation of Mahamudra involves examining the
mind itself in what is called "looking directly at the mind." While this
is a deceptively simple idea, it is an extremely complex and advanced
form of meditation which requires years of working on developing an
extraordinary clear and stable mind. This stability and clarity is
developed through extensive Shamatha and Vipashyana practice. So
we must realize that Mahamudra meditation and Shamatha and
Vipashyana practice are inter-linked and complement each other.
We may ask who has practiced this Mahamudra meditation? The
answer is that it was most extensively practiced by a large number of
ordinary and extraordinary people in India in the second through
twelfth century. Some of these individuals' stories have been recorded
under the title of The Eighty-four Mahasiddhas which may be found
in Keith Dowman's Masters ofMahamudra. These mahasiddhas were
cobblers, weavers, arrow makers and even pimps and kings who
carried on their ordinary daily activities while they simultaneously
practiced Mahamudra meditation and achieved complete
enlightenment in one lifetime. What is so relevant to our age is that
in the West most Buddhist practitioners lead very busy and
demanding lives and do not have long periods to devote to Shamatha
and Vipashyana meditation, but they can practice Mahamudra
meditation while they are making a living and raising a family.
Mahamudra meditation has been practiced in Tibet since the
twelfth century and particularly by the Kagyu lineage of Tibetan
Buddhism and has allowed thousands of individual meditators to
reach enlightenment. This meditation oflooking at the mind as-it-is
has also been practiced by Nyingma practitioners in the form of
Dzogchen meditation with equal results. Those wanting to know
more about Mahamudra meditation can consultThrangu Rinpoche's
book, Essentials ofMahamudra.
A major difference between the traditional sutra and the
Mahamudra approach is that the understanding of, for example,
PREFACE 15
emptiness in the Mahayana is achieved by studying and contemplating

and debating a series of texts on the Prajnaparamita which were
written in India by great scholars. The texts on Mahamudra, on the
other hand, were often written by highly accomplished siddhas who
would explain their realization of years and years of Mahamudra
meditation in brief spiritual songs called dohas. These dohas, often
only a few dozen lines long, are still sung by the lamas today. They
often contain the most profound instructions in metaphors of great
beauty derived from simple meditative experience.
This SongofLodro Thaye is just such a doha and covers the entire
path of Mahamudra in less than 300 lines of verse. This spiritual
song was first translated into English in the Rain ofWisdom. However,
the spiritual song is condensed in meaning so one needs someone
accomplished in Mahamudra meditation to explain the meaning of
this great work. Such a person is Thrangu Rinpoche who not only was
asked to establish the curriculum of the Kagyu lineage after the Tibetans
were forced into exile in 1959, but also taught the four major regents
of the lineage including Jamgon Kongtrul's reincarnation.
This particular book came about when Thrangu Rinpoche was
asked to give teachings on Mahamudra at Gampo Abbey in Nova
Scotia. Gampo Abbey is one of a few Buddhist monasteries in North
America and Thrangu Rinpoche is its abbot. In October of 1989
Thrangu Rinpoche gave this line-by-line commentary and it was
first published in the Profound Path ofPeace. Sarah Harding translated
this teaching that Rinpoche gave and when it was decided to publish
this book, she not only retranslated the original spiritual song based
on the teaching given by Thrangu Rinpoche, but also went through
the tapes of the teaching and retranslated and checked every word of
the teaching.
famgon Kongtrul Lodro Thaye
The Song of Lodro Thaye
by ]AMGON KONGTRUL THE GREAT
1. Vajradhara, the illustrious one,

2. Said to possess eight enlightened qualities
3. Appears to me, an ordinary person,
4. As a man called Padma, the protector, full of blessings.
5. I supplicate you: never for a moment leave
6. The eight-petaled lotus-dome of my heart.
7. Though I am not graced with simultaneous liberation and
realization,
8. I am blessed with just recognizing my own true nature.
9. Obsession with the eight worldly concerns has decreased.
10. By mixing my mind with the guru's
11. I have seen clearly that famous "luminous dharmakaya. "
12. Non-thought was found amidst discursive thought
13. Wisdom dawned within non-conceptualization.
14. Delighted to become a lineage heir ofthe Dakpo Buddhas,
15. I am moved to lift my voice in appreciation.
16. From the dakini's secret treasure in Uddiyana in the Wt>st,
17. The great siddha Tilo
18. Opened the treasure chest of the three gems.
19. At the monastery ofSplendid Ravishing Flowers in the North
20. The learned great pandita Naropa
21. Engendered the sign ofattainment ofinseparable prana-mind.
22. In the valley ofherbs, Drowolung, in the South,

23. The translator, an emanation ofHevajra,
24. Established the wellspring ofall siddhas.
25. In the Lachi snow mountains ofthe West
26. The excellent being, Laughing Vajra,
27. Attained the state of unity in one lifetime.
28. In the pure land ofDvagla Gampo in the East
29. The honorable doctor, the second Buddha,
30. Actualized the samadhi ofthe tenth bodhisattva level.
31. In the holy places ofthe body, speech, and mind centers,
32. The many siddhas ofthe four great and eight lesser lineages
33. Gained the essential power ofMahamudra
34. And couldn't help but reach Buddhahood.
35. Expert in the attracting power through bodhichitta,
36. They couldn't help but bring benefit to beings.
37. Having perfected the two accumulations, this profound
attainment of wealth,
38. They could not help but experience enjoyment.
39. Developing the knowledge that "understanding one liberates all. "
40. They couldn't help but fulfill their great prophecies.
41. Children ofparents who have accumulated much wealth
42. Are naturally rich due to previous karma.
43. Offspring ofthe white lioness and ofthe great garuda
44. Are naturally fully developed with the power of their species.
45. The followers ofthe lineage ofKagyu siddhas
46. Meditate naturally from the strength of blessings.
47. Boastfully counting the years ofpractice,
48. Proud about dwelling in leisure,
49. Puffed up over the exertions ofsitting,
50. Chauvinist in discriminating selfabove others,
51. Keeping track ofone's ordinary discursive thoughts,
THE SONG OF LODRO THAYE 19
52. Counting them to be the actual realizations on the paths

and stages:
53. Such are the distinctive characteristics offoolish
meditators in this degenerate age.
54. No siddha can be named who would be free ofthem
55. But because ofthe fine oral instructions ofthe exemplary lineage
56. The primordial wisdom ofultimate Mahamudra is seen.
57. Foundation Mahamudra is understanding the nature, the view.
58. Path Mahamudra is experiencing it, the meditation.
59. Fruition Mahamudra is the realization of Buddhahood in
one's mind.
60. I am unworthy, but my guru is excellent.
61. Even though born in the degenerate age, I have good fortune.
62. In spite oflittle perseverance, the instructions are profound.
63. What is foundation Mahamudra?
64. It exists in two ways: the natural state and the state ofconfusion.
65. It cannot be divided into samsara or nirvana,
66. And it is devoid of the extremes ofadding on or taking away.
67. Not created by a cause, not altered by conditions,
68. Confusion does not make it worse.
69. Realization does not improve it.
70. Confusion is not experienced, nor is it liberation.
71. Since its essence cannot be established in any way,
72. Its expression is unimpeded and can appear in any way.
73. Encompassing all ofsamsara and nirvana, it is like space.
74. Confusion or liberation, it is the basis ofall
75. Self-illuminating, knowing, capable of manifestation.
76. With the foundation consciousness
77. Being neutral, it has a cognizing aspect.
78. Empty in essence, its nature is luminous.
79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
80. Unidentifiable as anything, it [resembles} space.

81. It is immaculately clear, crystal jewel.
82. It is self-knowing, self-illuminating, like the brilliance ofa
butter lamp
83. Inexpressible, it is (like} the experience ofa mute.
84. Unveiled, it is splendid transcendent wisdom.
85. Clear light, dharmakaya, sugatagarbha,
86. It is pure from the beginning and spontaneous.
87. Nobody can prove it by the use ofexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
90. This is laid down right at the beginning
91. One should dissipate all doubts.
92. Maintaining meditation sustained by the view
93. Is like a garuda soaring to the sky.
94. Devoid ofany fear or doubt
95. Meditation without the view
96. Resembles a blind person entering a plain
97. There is no way to determine the correct path
98. If we have the view but cannot meditate
99. It is like a wealthy person consumed with avarice:
100. It does not yield results for himselfand others
101. Practicing the union of both is the authentic view.
102. This neutral state has an ignorant aspect,
103. Which for five reasons, one does not recognize one's own face.
104. The ocean ofco-emergent ignorance,
105. Is set in motion by waves ofconfused ego-clinging
106. Awareness becomes the "!"and its own luminosity becomes
the objects.
107. The imprints ofsubject and object become solid.
108. So that karma is accumulated and brought to fruition
109. The water wheel ofsamsara turns continuously.

110. While {samsara] is turning, its essence remains immaculate.
111. At the very instance ofappearing, it [appearances] is devoid
oftrue reality.
112. just appearance, they are the brilliance ofthe three kayas
113. The nature oftheir arising is unborn.
114. The unborn cannot be obstructed.
115. Between these two, there is no abiding.
116. From this mind itself. so hard to describe,
117. The various displays ofsamsara and nirvana arise.
118. Seeing them as self-liberating is the highest view.
119. Ifit is recognized, all is suchness.
120. If there is nothing to refote or establish, it is the innate state.
121. When conceptual mind is transcended, there is the ultimate.
122. Path Mahamudra refers to
123. The Mahamudra of mind itselfand the Mahamudra of
apparent existence.
124. Spontaneous mind is the dharmakaya.
125. Spontaneous appearances are the light ofthe dharmakaya.
126. When the blessings ofthe glorious lamas
127. And one's own karmic dispositions come together
128. One sees one's own face as if meeting an old acquaintance.
129. Endless explanation is useless,
130. The beginner needs a starting point.
131. Don't welcome or dwell on thoughts ofpast and foture.
132. In each moment, there is the mind of nowness.
133. In the continual, innate state
134. There is not the slightest thingfor mind to meditate on,
135. Or for getting lost for a moment in the confosion ofwandering
thought.
136. {For the mind to be} Without distraction, without meditation

or fabrication is essential,
137. Fresh, relaxed and naturally clear.
138. In the space of the three doors offreedom,
139. Carefully establish mindfulness and awareness.
140. The balance ofmind between tight and loose must always
be kept.
141. Thus subtle, gross and strong thoughts will be pacified.
142. Remain in the state of natural, uncontrived mind.
143. Gradually, the four grades ofexperience will arise.
144. The sun of luminosity will continuously shine
145. And the root ofMahamudra meditation will have been planted
146. If it is lacking, talk ofhigher realization
147. Resembles building a castle without a foundation.
148. Yet being too attached to it is an activity of mara.
149. Those who have studied little, but apply great e./fort
150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
152. Bliss, clarity, and non-thought may be wonderful experiences,
153. But they are causes ofsamsara if one clings to them
154. Having hammered the nail ofdevotion into your heart
155. When rock hits bone in natural awareness
156. The ultimate lineage of blessing is transferred.
157. Not getting lost in the four types ofdeviations,
158. Not falling into the three errors,
159. Surpassing the four joys, free from the three conditions,
160. And connecting with the three ways ofarising,
161. we won't be troubled by the mind ofthe three great ones.
162. The self-arisen nature is not changed by experiences.
163. It resembles the center ofa cloudless sky.
164. Self-aware, self-illuminating, it can't be put in words.
165. It is primordial wisdom beyond analogy or concepts.

166. The nakedness ofordinary mind
167. Without anything to understand or to boast about,
168. Is clearly seen as the dharmakaya.
169. The six sense objects appear like the moon in water,
170. In the sphere ofprimordial wisdom.
171. Whatever arises is unfobricated, the innate state.
172. Whatever is perceived has the nature ofMahamudra.
173. The phenomenal world is the great bliss ofthe dharmakaya.
174. Meditation finding naturally its own place is Shamatha,
175. Seeing the unseeable nature is Vipashyana
176. In all phases ofstillness, movement and awareness
177. These two are not separate, but coincide.
178. The confusion ofdiscursive thought is not to be abandoned
179. The virtuous action ofthe antidotes cannot be achieved.
180. The time will come when you arrive naturally at this state.
181. When you are well established in this realization,
182. You 'II never be outside of meditation
183. At the borderline between freedom and attainment
184. Even meditation itselfhas no existence.
185. But beginners, whose discursive mind has not subsided
186. Should highly cherish meditation.
187. By means ofmeditation, experiences come up.
188. Experiences arise as adornments ofawareness.
189. Ifone wants to divide the path, there are four yogas:
190. Knowing mind's own face is "one-pointedness"
191. And has lesser, intermediate and greater stages.
192. Seeing bliss and luminosity in alternation,
193. Obtaining mastery over the concentration of meditative
equipoise.
194. And uninterrupted experience ofluminous appearances.
195. Realizing the rootlessness of mind is "no elaboration"

196. And has lesser, intermediate, and greater stages:
197. Realizing that arising, ceasing and abiding are empty,
198. Being free from the fundamental root ofclinging to appearances
or clinging to emptiness,
199. And cutting through all exaggerations caused by elaborating
on phenomena.
200. Mixing appearances and mind is "one-taste"
202. Mixing the dharmas ofthe two kinds into one equal taste.
203. Appearances and mind become like water poured into water.
204. And many types ofprimordial wisdom arising from one taste.
205. The complete purification of rigid mind is "non-meditation"
206. And has lesser, intermediate and greater stages:
207. Being free from all ideas of meditation and meditator.
208. Gradually purifying the imprint ofthe veils ofknowledge
209. And the mixing of the mother and child clear light.
210. The primordial wisdom of the dharmadhatu pervades space.
211. In short, as for as meditation is concerned:
212. If the mind can dwell according to our wishes, this is
one-pointedness.
213. One then sees the face ofordinary mind.
214. Realizing that there is no foundation is "no elaboration. "
215. Liberating all dualistic perception
216. In awareness is "one-taste. "
217. Transcending all conventional terms of meditating or
not meditating,
218. The imprints are ended. This is "non-meditation. "
219. Those on the level of the great yogins,
220. Starting with Naropa and Maitripa,
221. Down to my venerable lama Pema Wangpo,
222. Those belonging to the golden garland ofthe Kagyu

223. Have gone to the dharmakaya kingdom of non-meditation,
224. They have purified the darkness ofthe two veils in the dhatu
225. Extended the great skill ofthe two kinds ofknowledge
226. And opened the treasury that pervades space for the benefit
ofothers.
221. They remain as a refuge beyond doubt.
228. The ora/lineage has been passed from one to another
229. This means that it is not just words, but the meaning
that counts.
230. Even though I am an undisciplined, vile ordinary person
231. As I am holding the sign ofyour noble lineage,
232. Please lead me quickly to the kingdom of non-meditation.
233. Kind ones, please completely purify my rigid mind in the dhatu.
234. Fruition Mahamudra is concerned with
235. The ground is introduced as one's own foce, the innate three
kayas;
236. The path consists in concentrating on the view and meditation;
237. And the fruition is the manifestation ofthe immaculate
three kayas.
238. The dharmakaya is the basis, emptiness without any elaboration.
239. The sambhogakaya is its brilliance, the naturally luminous.
240. The nirmanakaya is the unceasing play ofvarious manifestations
241. Encompassing all things,
242. The nature ofMahamudra is coincidence.
243. The realm ofdharmas free from accepting or rejecting.
244. Possessing the beauty of unconditioned bliss,
245. It is the great and vast wealth of wisdom.
246. It is the natural form ofkindness transcending thought.
247. Because of wisdom, one does not stay in samsara
248. Because ofcompassion, one does not stay in nirvana
249. Activities are spontaneously accomplished without effort.

250. The luminosities ofground and path, combine like mother
and child.
251. Ground and fruition will be joined together
252. Buddhahood is found in one's own mind.
253. The treasure that fulfills all wishes is revealed
254. E rna! What a great wonder!
255. Regarding the view ofMahamudra
256. Analysis cannot define it.
257. Therefore, throw knowledge of mental constructions away!
258. Regarding the meditation ofMahamudra
259. Concentration on a thought cannot get through
260. Therefore abandon artificial resting in meditative equipoise.
261. Regarding the action ofMahamudra
262. Rules do not apply.
263. Therefore free yourselffrom notions ofacting and not acting.
264. Regarding the fruition ofMahamudra
265. Nothing new can be attained.
266. Therefore cast away hoping, fearing, and desiring.
267. This is the profound intention ofall Kagyupas.
268. It is the only path used by all the Buddhas and bodhisattvas.
269. It is the method to turn away the confused circle ofexistence
210. It is dharma for obtaining Buddhahood in one lifetime,
271. The heart essence of the sutra and tantra teachings.
271. May I and all sentient beings reaching as for as space
212. Simultaneously attain realization and be liberated.
273. May we reach the supreme Mahamudra state.
The Song of Lodro Thaye
commentary by
KHABJE I<HENCHEN THRANGU RINPOCHE
1
The Importance of the
Lineage Lamas
I N THE WORDS OF THE BUDDHA or the sutras and the practices of

Mahamudra it is especially important to supplicate the root and
lineage lamas. It was said that it is most important to supplicate
one's own root or main lama so that one will receive the blessings.
The most important method to receive blessing is through devotion
(Tib. mo gu).
In the sutras of the Buddha, there were predictions stating that
in later times when the dharma would degenerate, there would be
ways to prevent the degeneration of the dharma and make it flourish.
One prediction was that there would be a special individual named
Lodro who would prevent or forestall this degeneration. It is said he
would prevent the degeneration of the dharma "in five ways" 1 and
make it flourish. This was foretold by the Buddha in the King of
Samadhi sutra and elsewhere.
The glorious, holy guru Lodro Thaye, also called KarmaN gakwang
Yonten Gyatso, after having accomplished the realization of
Mahamudra composed this spiritual song (Skt. doha, Tib. gyur). It is
entitled, The Self-Arising Innate Song upon Acquiring a Mere Glimpse of
Certainty in the View and Meditation ofthe Incomparable Dakpo Kagyu.
This spiritual song discusses the practice of Mahamudra meditation.
The most important aspect of this practice is the supplication of

the root and lineage lamas. From the root guru one receives blessings.
Most important in receiving blessings is to have devotion. Therefore
the song begins by praising the lineage of these teachings.
I. Vajradhara, the illustrious one,

2. Said to possess eight enlightened qualities
At the very beginning of this spiritual song, it says that Vajradhara

was exceptional because he is endowed with eight special qualities.
Vajradhara is the dharmakaya and therefore has the eight qualities or
aspects. On the ordinary level these are of the five elements of ( 1)
earth, (2) water, (3) fire, (4) air or wind, and (5) space, to which are
added (6) red and (7) white elements from the mother and father
and (8) consciousness. 2 In the case of the dharmakaya Vajradhara,
these are completely pure.
In general, our experience is that our body consists of the eight
elements. To us they appear to provide our vitality and life-force.
But these substances are really a cause of bewildered appearances
and keep us limited, unable to develop. For instance, the earth element
gives us strength, the power of our body. But it is not vast so there is
a limit to our physical strength because the earth element has a
limiting quality. However, when the earth element is pure at the
level of dharmakaya Vajradhara, then the siddhis and enlightened
activities are unimaginable. Similarly, the water element gives us illness
and experiences of happiness and sadness and so on. When it is
completely pure at the level of a Buddha, however, it is naturally free
from illness, sadness, and pain. The fire element gives us the ability
to have bodily warmth and vigor, but it is not unlimited either. If it
is pure, the dharmakaya and the sambhogakaya have the ability to
radiate light unimaginable and vast throughout all the Buddha realms
THE IMPORTANCE OF THE LINEAGE LAMAS 31
with no limit. The wind element gives us the ability to move and
perform activities and actions. But again this is not unlimited activity.
On the level of the dharmakaya this purified element has the ability
of endless, unimaginable miraculous powers. The space element adds
a quality of lightness to our being and we would just kind ofimplode
if we didn't have the space element as part of us. But still it is a
restriction. In the purified aspect of dharmakaya, it makes complete
and total unobstructed manifestation of everything possible. In
addition to these five main elements there is a red element and a
white element. The red element allows us to have a body: it allows for
the development and existence of a body. But it does not have the
power to emanate bodies. With the purification of the red element
endless emanations of the body are possible. The white element gives
us a feeling of happiness or bliss. This bliss is a very limited kind of
bliss and is not the limitless bliss that is experienced when the white
element is completely purified. The eighth element is consciousness
which allows us to understand, to see, to hear, smell, taste, and so
on. But essentially it is ignorant knowing in a limited way, that
consciousness cannot know fully. When the element of consciousness
is purified and wisdom (Skt. jnana, Tib. yeshe) arises, one attains the
state of understanding all phenomena or omniscience. When these
eight qualities are completely pure, then the enlightened activities of
the dharmakaya of a Buddha are endless and boundless.
3. Appears to me, an ordinary person,

4. As a man called Padma, the protector, foil of blessings.
Although Vajradhara is widely known as the dharmakaya

possessed with these eight qualities, to Jamgon Kongtrul he doesn't
appear in this way, but in a human form, i.e., his guru. Jamgon
Kongtrul received all of the instructions and all the blessings from
his root guru, the ninth Situ, Perna Nyingche Wangpo, and therefore
he supplicates him as the lord named Padma who is endowed with
the blessing. Jamgon Kongtrul had exceptional faith and devotion to
his lama, Perna Nyingche Wan gpo, and regarded him as actually being
Vajradhara. Even though he had human form, Jamgon Kongtrul
thought that he actually was Vajradhara with all the eight qualities
and so the qualities of devotion arose in his stream of being. We as
disciples should do likewise by having absolute faith in our root
lama so much so that we regard him or her as Vajradhara. Whether
our lama is exceptionally learned or has extraordinary qualities or
not, we should still think he or she is definitely Vajradhara.
With sacred outlook or pure vision, Jamgon Kongtrul regarded
his lama as Vajradhara even though he appeared to look like a human
being. So Jamgon Kongtrul says, "To me he appears to be only a
human, but in fact he is actually Vajradhara." In the same way, through
our sacred outlook, we should regard our root lama without faults,
and if there are no spiritual qualities, we should regard him or her as
having spiritual qualities. With pure vision we should see the lama
with faults as without faults, and the lama without good qualities as
with good qualities. 3
5. I supplicate you: never for a moment leave

6. The eight-petaled lotus-dome of my heart.
We should regard the lama as being Vajradhara with the eight

qualities and also we should constantly keep in mind and pray one-
pointedly and supplicate the lama. It says that in one's heart, visualized
in a tent of an eight-petaled lotus, there dwells the lama and the
lama is there constantly. So not even for a second are we separated
from the lama and so we can continuously recall the root lama.
In the practice of Mahamudra devotion is crucial. It is said in

the Kagyu lineage prayer (Tib. Dorje Chang Thungma) that "devotion
is the head of meditation." If someone doesn't have a head, they can't
eat food, can't listen to anything, and can't see anything, and so on.
But if they have a head, then they can eat and talk and see and hear.
Devotion is like this because with devotion one develops one's
meditation and then is able to receive the blessings of the lama. The
method of bringing about devotion is supplication. That is why in
Mahamudra practices, we rely on guru yoga as the method to develop
devotion. Jamgon Kongtrul shows that he has devotion in this way
and that we should also supplicate the lama and arouse devotion. In
the case of Chogyam Trungpa Rinpoche, for instance, his guru yoga
practice was a sadhana practice combining Karma Pakshi (the second
Karmapa) and Dorje Trollo (the wrathful aspect of Guru Rinpoche)
arising from his pure vision.
7. Though I am not graced with simultaneous liberation and realization,

8. I am blessed with just recognizing my own true nature.
What are the benefits of supplicating and meditating on the lamas

and arousing devotion? It is possible to attain realization and
liberation, instantaneously, such as happened with King Indrabhuti
who received the Mahamudra teachings, attained realization, and
instantly became liberated at the same time. Jamgon Kongtrul says
that he's not as fortunate as King Indrabhuti who attained realization
and was liberated instantly through his devotion. However, through
his devotion and meditation on the lama, Jamgon Kongtrul received
enough blessing to understand the essence of his mind.
9. Obsession with the eight worldly concerns has decreased.

What is the sign that Jamgon Kongtrul understood something

of the nature of his mind through the power of his supplication and
devotion? First, his attention to and attachment to the eight worldly
concerns has diminished. The eight worldly concerns are phenomena
which contradict dharma and keep one from dharma practice. They
are (I) to be happy with pleasing things and (2) to be displeased
with unpleasant phenomena; (3) to be happy with wealth and
prosperity; and (4) to be displeased when not having it; (5) to be
happy with praise and (6) to be displeased when one is not praised
or slandered; and (7) to be happy when one has fame and (8) unhappy
when one is not well known. Having excessive attachment to these
can be an obstacle to the practice of dharma. But if one practices
dharma well, one's attachments are diminished. So Jamgon Kongtrul
is saying although he has a small understanding of his own nature,
based on the lama's blessing his tendency for attachment to the eight
worldly concerns is diminished.
10. By mixing my mind with the guru's

11. I have seen clearly that famous "luminous dharmakaya. "
This describes the result of his supplication, devotion, and

understanding of his mind. Similarly, the next line "That famous
'luminous dharmakaya'" is about the nature of clarity or luminosity
(Tib. salwa) that everybody's heard so much about. Jamgon Kongtrul
is saying, "I have seen it. I have realized it," through the kindness of
his root lama, Perna Nyingche Wangpo. This was done in meditation
by visualizing Perna Nyingche Wangpo on his head and receiving
the four empowerments from him. In this visualization white, red,
blue, and yellow light emanated from the four chakras (the forehead,
the throat, the heart, and the navel) of his guru and entered into the
four chakras of Jamgon Kongtrul. By meditating this way, he was
completely filled with light and received the four empowerments:

the vase empowerment, the secret empowerment, wisdom
empowerment, and the name empowerment. The blessings of body,
speech, and mind entered. Then the entire being ofPema Nyingche
Wangpo dissolved into light and melted into Jamgon Kongtrul
making him and his guru inseparable. The mind of the guru and the
mind ofJamgon Kongtrul completely mixed, which is called "mixing
mind and mind." This practice is the combining of the lama's mind
with one's own mind believing completely that one's mind is
completely inseparable so that whatever qualities, realizations and
experiences the lama's mind has are now one's own realization and
experience. By just thinking and believing in this experience of the
mixing of the minds, realization actually arises. Jamgon Kongtrul
says, "Mind and mind mixing, I see it transparently." This means he
saw the dharmakaya. Based on the teachings of mixing the lama's
mind with one's own, he is saying that we also need to practice in
this way.
12. Non-thought was found amidst discursive thought

13. Wisdom dawned within non-conceptualization.
At first we are completely involved by many discursive thoughts,

then gradually the thoughts clear away and we attain a state of non-
thought through this practice. Even though there are many thoughts,
with practice we develop the beginning of non-thought and the result
of that development of reduced thought is that pristine wisdom
gradually dawns.
14. Delighted to become a lineage heir of the Dakpo Buddhas,

15. I am moved to lift my voice in appreciation.
Having first met and supplicated Perna Nyingche Wangpo,

Jamgon Kongtrul was able to enter into the teachings of the Dakpo
Kagyu and able to do these practices. 4 Through his devotion and
supplication and receiving these blessings and receiving the
indications of the blessings, Jamgon Kongtrul Rinpoche feels like a
child of the lineage, a possessor, or almost successor, of this lineage,
and realizing this he is extremely pleased and very happy and joyful.
So Jamgon Kongtrul made supplications to the lama, and based
on the supplications he received blessing, then through the blessing
realization dawned. After attaining realization he reflected on how
realization had arisen due to faith and how one needs to mix one's
mind with the lama's, and how if one doesn't, then experience and
realization won't arise. It was not really enough for these experiences
to have arisen in him alone, so he explains this to everybody so that
they will receive the blessing of the lama and practice in this same
way. Then the desire to compose this song arose in him.
16. From the dakini's secret treasure in Uddiyana in the West,

17. The great siddha Tilo
18. Opened the treasure chest ofthe three gems.
Up to this point Jamgon Kongtrul has been talking about his

root lama and the benefits of the practice of the lama. After describing
the great blessing of the root lama, he goes on to describe the lineage
lamas who are the source of these powerful oral instructions and
practices. "In Uddiyana in the West" is a poetic devise in which "West"
means west to Bodhgaya in India. As described in the spiritual
biography of Tilopa, he traveled miraculously to Uddiyana, the
dakini's land and received three special or pith instructions from
Uddiyana and these are the Three Gems (Tib. norbu sum) ofTilopa.
The first special instruction ofTilopa was the "wish-fulfilling jewel
oflineage," the second "the wish-fulfilling jewel of maturation," and

the third "the wish-fulfilling jewel of the path of liberation." The
first jewel deals with the instructions, supplication, and devotion in
the guru yoga practice. The second one explains the Six Yogas of
Naropa, for developing the channels, winds, and energies5 in order
to attain liberation. The third path of liberation is Mahamudra
practice which doesn't involve practice of the channels, winds, or
energies, but involves meditating naturally in samadhi, and based on
this meditation, realization arises.
So, the founder of the Kagyu lineage, Tilopa, brought from
Uddiyana, from Chakrasamvara, and from Vajradhara these special
instructions called the Three Gems.
Of the two approaches (the path of method and the path of
liberation), the path of liberation is doing very hard meditation and
the path of method is employing various means for developing the
life-giving energy of the body or the prana. When one has some
control over the prana by being able to restrict or bind it, the
experience of heat arises. With the experience of heat, the experience
of bliss arises. With the experience of bliss, one's realization and
experience becomes clearer and clearer. When this clarity is attained
through the path of method, eventually wisdom or prajna will dawn.
19. At the monastery ofSplendid Ravishing Flowers in the North

20. The learned great pandita Naropa
21. Engendered the sign ofattainment ofinseparable prana-mind.
The second holder of the Kagyu lineage is Naropa. He is in the

north in a place called "Illustrious, Seductive Flowers" which in
Sanskrit is "Pupahari." The north here indicates the University of
Nalanda, a very important and special place where the Buddhadharma
flourished. Here Marpa first met Naropa and received many
teachings. There the learned one, the great pandita Naropa, displayed
signs which indicated that he was a siddha whose prana and mind
had become inseparable. This sign results from the exceptional
practice of the Six Yogas ofNaropa. 6
Normally, "subtle wind" which is called prana in Sanskrit or lung
in Tibetan is pretty much synonymous with breath. We think of
prana as the inhalation and exhalation of breath, moving in and out
with the body. This is our feeling or experience of prana. What we
call "mind" is the movement of discursive thought that we perceive.
There are two kinds of prana. On the grosser level it seems simply
that prana is this feeling of the body inhaling and exhaling. But on a
closer examination, prana is the moving of the mind which creates
the feeling of prana. The mind and thoughts are connected with the
prana because they are both moving. We believe inhalation is one
thing and our thought process is another. But in fact they are
inseparable. For instance, the feeling of lung, the feeling of wind
being exhaled and inhaled, is actually just a perception of mind. If
we try to locate exactly where this prana is by asking, "Is it in our
body? Is it outside our body? and so on, we simply can't find it
solidly existing like a typhoon. The exhalations and inhalations are
mental phenomena.
The experience of the inseparability of prana and mind begins
to happen with the practice of subtle heat (Tib. tummo) in which we
are working on our breath, particularly holding the breath. When
we hold the breath we start to notice that the mind also stays. Then
the physical obscurations are cleared and bliss is generated. When
this happens, there is more and more clarity and insight into the
nature of mind. This engenders the realization of the inseparability
of mind and prana. By changing the mind we can change the prana,
by changing the prana we can change the mind. This is why there are
so many meditations based on the breath; they show this inseparability
of mind and breath. In the beginning of tranquility (Skt. Shamatha)

meditation we focus on our exhalation and inhalation. By calming
the breath, we calm the mind and less thoughts arise. All the way
up to the practice of subtle heat where we hold the breath and
cultivate the prana, we meditate on breath. Even in the visualization
practice ofVajrayogini, the vajra recitation of this practice is based
on the breath.
22. In the valley ofherbs, Drowolung, in the South,

23. The translator, an emanation ofHevajra,
24. Established the wellspring ofall siddhas.
The next lineage holder is Marpa Lotsawa. The line, "In the
valley of herbs, Drowolung, in the South" means that it is a very
isolated area where many different plants and medicinal herbs grow
which wouldn't grow in populated areas. So this really means in the
wilderness. Marpa (who came from the Trowo valley in Tibet) was
actually an emanation ofHevajra and being an emanation ofHevajra,
his main activity was to translate books from the Indian languages
into Tibetan. He is called a lotsawa, which means "a translator." He
stayed in Trowolung which was an isolated place but the "wellspring
of all siddhas" means that although it was isolated, many disciples
came and because the special teachings were so profound, they
attained siddhi. They in turn transmitted these teachings to others
who also became siddhas. Therefore it is said that Marpa established
the source of the river, which is a spring, from which many siddhas
have arisen. The reason is that the special teachings were so profound.
25. In the Lachi snow mountains ofthe "West

26. The excellent being, Laughing Vajra,
27. Attained the state ofunity in one lifetime.
Then the lineage continues to Milarepa whose main abode was

the snow mountain range of Lachi. The fact that a cold region was
his main abode is an indication of his practice of subtle heat. He is
called Shepa Dorje or "Laughing Vajra," because when Marpa
bestowed the empowerment of Chakrasamvara on him,
Chakrasamvara was seen actually appearing and giving the name
"Laughing Vajra" to Milarepa. Because he had these exceptional
teachings and put them into practice, Milarepa attained the ability
to reach the state of union (enlightenment) in a single lifetime.
28. In the pure land of Dhaklha Campo in the East

29. The honorable doctor, the second Buddha,
30. Actualized the samadhi ofthe tenth bodhisattva level
Milarepa passed on these special and exceptional teachings to

Gampopa who was like a second Buddha. By putting these exceptional
teachings from Milarepa into practice, Gampopa was able to actualize
the samadhi of the tenth bodhisattva level (Skt. bhumi). In the East
in the pure land called Dhaklha Gampo, Gampopa established
Dhaklha Gampo Monastery as his main seat and continued the
lineage. So there were these first lineage holders: Tilopa, Naropa,
Marpa, Milarepa, and Gampopa.
31. In the holy places ofthe body, speech, and mind centers,
32. The many siddhas ofthe four great and eight lesser lineages
33. Gained the essential power ofMahamudra
34. And couldn't help but reach Buddhahood.
The line "in the holy places of body, speech, and mind centers"
refers to the three main seats begun by Dusum Khyenpa (the first
Karmapa) where the Karma Kagyu teachings flourished. The
monasteries referred to are Gampo (body), Karma Gon (speech),

and Tsurphu (mind) monasteries. These are the three sources or three
original seats of the Karma Kagyu teachings which Jamgon Kongtrul
says are like the purified aspects of the chakras of body, speech, and
mind, and that many siddhas arose from these centers.
Gampopa had many disciples and in these places of body, speech,
and mind arose the four greater and eight lesser lineages of the Kagyu
tradition. He gave some teachings to some disciples and other
teachings to other disciples. He had twelve main disciples each of
whom in turn completely passed on the special instructions they
had received. In this way, they developed an unbroken lineage of the
four greater and the eight lesser Kagyu schools. 7
So in this way all the way down to one's root lama there have
been unimaginable siddhas. All these various lamas of the Kagyu
lineage are like siddhas or Buddhas because they practiced and
mastered the Mahamudra. There was no way for them not to attain
Buddhahood.
35. Expert in the attracting power through bodhichitta,

36. They couldn't help but bring benefit to beings.
These lineage lamas were able to benefit an unimaginable number

of beings. Each one had many, many disciples who were very special
individuals who were naturally drawn to them. The reason that they
had these many disciples and were able to spread their teachings so
widely was that they had bodhichitta. They had the aspiration to
attain enlightenment which came from their desire to benefit beings.
If one has bodhichitta, then automatically beings are drawn to one
because of the bodhichitta. However, it will be very noticeable if
someone with the desire to be surrounded by an entourage tries to
promote him or hersel( People can usually tell if something is not
very straightforward or honest and nobody comes. But if one has a

sincere wish to help beings, then just from the power of the
bodhichitta, beings gather around and there is an automatic ability
to help many beings. The text says that because the lineage lamas are
skilled in bodhichitta, there is no way beings will not be spontaneously
or automatically helped through this bodhichitta, and there is no
way not to help beings.
37. Having perfected the two accumulations, this profound

attainment of wealth,
38. They could not help but experience enjoyment.
These lineage lamas also naturally acquired a great deal of wealth

and necessities. If one thinks that there is something wrong with
dharma practitioners acquiring wealth, then this is not quite a correct
view. These genuine beings have no choice. These things are simply
accumulated because they had completely accomplished the two
accumulations of merit and wisdom. Having completed their
accumulation of merit and wisdom, wealth and possessions
automatically followed.
39. Developing the knowledge that "understanding one liberates all. "
40. They couldn't help but fulfill their great prophecies.
Because these lamas all had great transcendent wisdom or prajna,

all had received prophecies by the Buddha. For instance, the
appearance of Gampopa and Jamgon Kongtrul were predicted in
the sutras. They had prophecies due to their great insight and wisdom.
This did not come about through many studies and working really
hard but by developing the knowledge that "understanding one
liberates all." If one really knows the meaning of dharmata, the nature
of true being, then one knows everything, so for this reason they had
transcendental wisdom (Tib. yeshe).
So up to this point this spiritual song has reviewed the necessity
of faith and devotion in the root and lineage lamas.
Questions
Question: What is unobstructed mind?

Rinpoche: Unobstructed means first of all unborn. If something is
not born, there is no ceasing. then when you see that it is empty of
essence, then there is no obstruction. If something were solid and
corporeal it would be an obstruction. If at first there is emptiness,
then there can be no thing to obstruct.
Mind's very nature is empty, therefore, the appearances that arrive
from within that emptiness are also by nature empty, they basically
have no intrinsic reality.
Question: What is mind? Is it opposed to objects?

Rinpoche: To our perception it seems that mind arises based on objects.
But really, objects arise based on mind. Without investigating it,
mind seems to arise in response to objects. But if you really examine
mind when it seems to arise, you see it is empty of essence. Therefore,
it is called unborn and unceasing. Sometimes the terms
"unobstructed," "unmoving," "primordially permanent" and
"undemonstratable" and so forth are used. The reason is that its
essential nature is non-existent. There is no way to say, "here it is,"
or "it is like this."
Question: If mind is unobstructed, how does karma fit in?

Rinpoche: As we discussed previously, there is the way it is and the
way it is confused (or appears). Mind being permanent, unchanging,
etc. These are statements in relation to the way it is. Karmic cause
and effect are used in terms of the confusion. From the perspective
of confusion, anything can arise. When anything arises, karma takes
place. As is said, "awareness is the self and intrinsic radiance is the
effect." There is the perception of the existence of self and outer
objects, and based on that actions are accumulated, and based on
that their results occur, then the essential nature is completely lost.
The root of all that, however, is the mind and in it there is not even
a bit of existence. This is the whole point of meditating on the nature
of mind-it is the root of the whole thing.
For example, on television we can watch the news from India
or Russia or anything. But when we turn off the television it is
basically dumb and speechless and can't show anything at all. Like
this, anything that arises does so in basic bewilderment, but if you
really look at the root or source, if you meditate on the mind, you
see it is empty of anything. If you just look at the turned off
television nothing is there.
2
The View zn Mahamudra
I N THE PREVIOUS CHAPTER THE necessity of the exalted root and Iineage
lamas, and the manner of showing faith and devotion for receiving
the blessings was discussed. We will now discuss mainly the
importance of enthusiastic effort, mindfulness, and awareness.
Generally, the way to cultivate these is explained in the Song ofLodro
Thaye as being dependent on the special qualities that have arisen
due to the connection with the exceptional root and lineage lamas.
So a special meditation arose in the stream of being of Jamgon
Kongtrul, but it wasn't due to his own powers but to the blessings of
the root and lineage lamas. It is explained by way of two examples.
Diligence, awareness, and mindfulness are very important for
attaining experience quickly. But if we don't have them, everything
is not just a waste of time. For instance, if a person in Halifax
wants to go to Gampo Abbey, but doesn't have much mindfulness
or diligence, he or she may take one step, and that is all. That
person won't arrive at Gampo Abbey. In contrast, if one has thought,
"I want to meditate," eventually this thought will have a great effect.
So even just visualizing the lama one time above one's head or doing
one mantra will later have a very great result and is certainly not a
waste of time. But if we want to attain Buddhahood right now,
then we really need diligence, mindfulness and awareness. So the
Buddha said when one takes one step with the motivation to attain
enlightenment, it is very beneficial. But in the end it is not enough.
41. Children ofparents who have accumulated much wealth

42. Are naturally rich due to previous karma.
43. Offipring ofthe white lioness and ofthe great garuda
44. Are naturally folly developed with the power oftheir species.
There are two examples given here. A child of a wealthy person

is born with all the pleasures to enjoy him or herself. The child has
not accumulated this through his own efforts but through the efforts
of his father and forbearers. He or she has wealth to use and yet it
wasn't through his or her own efforts but through positive karma
accumulated in previous lives. The second example is of lion cubs
and the garuda babies who are both very powerful animals. They are
powerful from the time they are born, 8 not because they have
developed the strength but they inherited their strength as part of
their species.
45. The followers ofthe lineage ofKagyu siddhas

46. Meditate naturally from the strength of blessings.
In the same way, meditation naturally arose in the stream of

being of Jamgon Kongtrul Rinpoche and the other lineage lamas
regardless of whether they were diligent or not. This natural arising
came through the power of blessings. The blessings were unbroken
and pure starting from Tilopa right down to Jamgon Kongtrul's own
lama Perna Nyingche Wangpo. It wasn't as if the lineage was good
for a while and then broken later on. It was unsurpassed all the way
through, not only in words and scholarship, but also in actual practice
experience. Therefore, there was the power of blessings. Meditation
THE VIEW IN MAHAMUDRA 47
arose from the blessing of the lineage because each and every one of
the holders of the lineage starting with Tilopa obtained complete
mastery and was a siddha. He then passed these same instructions
on to Naropa, who not only obtained the words but went on to
obtain complete mastery of the meditation ability. He then passed
them on to Marpa who also became a siddha. The lineage continued
to Milarepa and so on to Perna Nyingche Wangpo.
47. Boastfully counting the years ofpractice,

48. Proud about dwelling in leisure,
49. Puffed up over the exertions ofsitting,
50. Chauvinist in discriminating selfabove others,
The process of passing on the lineage is different from what

ordinary people do. Ordinary individuals might meditate diligently
for many years and announce, "I meditated for nine years" or "I have
been meditating for fifteen years and it looks like I must have
experience and realization because I have been meditating for all
these years." But Jamgon Kongtrul did not say this because no matter
how many years one meditates, if the three aspects of effort,
mindfulness, and awareness are not present, it does not do any good.
Some people might develop pride about staying in retreat or
alone in isolation, which should lead to great results in practice. But
this pride is empty. If pride develops simply because of having stayed
in retreat, no matter how long one meditates, if there is not
mindfulness, awareness, or enthusiasm, there won't be any results.
In fact, just being all alone with nothing to do and with nobody
around is completely meaningless and nothing to be proud about.
Arrogance and haughtiness can develop when enduring an
ascetic existence saying, "I have endured so many hardships. I have
persisted through many difficulties in meditation. Because I have
48 THE SPIRITUAL SONG OF LODROTHAYE
gone through these many hardships and deprivations, this is practice."

However, if one misses the point of the practice, there is nothing to
be arrogant about.
A feeling of superiority can develop when one distinguishes
oneself from others and regards others with disdain, thinking, "I am
so much better than these people. I have such and such qualities that
I developed over these long years, so I am actually much better than
everybody else." Once again, if diligence, mindfulness, and awareness
are not applied, one has missed the whole point of meditation and
this feeling of superiority is absolutely useless.
51. Keeping track ofone's ordinary discursive thoughts,

52. Counting them to be the actual realizations on the paths and stages:
One might believe one's ordinary thoughts are special thinking,

"I have developed this spiritual quality" and being very hopeful about
it. But again, without effort, mindfulness, and awareness this is
useless. So the problem is thinking that, "Oh, I've been meditating,
this must be a sign of good meditation." Then one keeps score:
"There's an experience, this must be a sign of attaining the first
bodhisattva level or sign of actual realization on the path."
To summarize, these five aspects of thinking of how long one has
meditated, how much one has been in retreat, how much difficulty
one has gone through, how much better one is than everyone else, and
then keeping track of one's qualifications, are not beneficial at all.
53. Such are the distinctive characteristics offoolish

meditators in this degenerate age.
54. No siddha can be named who would be free of them
55. But because of the fine oral instructions ofthe exemplary lineage
56. The primordial wisdom of ultimate Mahamudra is seen.
THE VIEW IN MAHAMUDRA 49
These are degenerate times where faith and devotion don't come
easily, and there are many mistaken kinds of meditation. These are
the distinguishing characteristics of this age. We do not hear of
mahasiddhas who are free of these characteristics. These kind of
calculating thoughts of beings to be spiritually realized have nothing
to do with true mastery or siddhi. It is no indication of spiritual
qualities at all. Even though he lived in a degenerate age, Jamgon
Kongtrul through the lineage received the true, profound instructions
and practiced according to these instructions. Based on these special
instructions of the lineage, the meaning, the result, the fruition of
these instructions was seeing the transcendent wisdom of
Mahamudra. Through the arising of this wisdom, the ground, path,
and fruition Mahamudra is understood.
57. Foundation Mahamudra is understanding the nature, the view.

58. Path Mahamudra is experiencing it, the meditation.
59. Fruition Mahamudra is the realization ofBuddhahood in one's mind.
In this text Mahamudra is divided into three parts: ground or

foundation Mahamudra, path Mahamudra, and fruition
Mahamudra. These three parts basically constitute the rest of the
text. Of these three, the foundation has to do with the nature of
things as they are, the nature of truth. Jamgon Kongtrul intellectually
understood the nature of the view of Mahamudra, ground
Mahamudra. The path ofMahamudra is meditation and what arises
in meditation, that is, experience. Finally, the fruition of that
experience arising in one's being is ultimately realizing that the
Buddha is not outside of oneself, but within one. One's mind is
the state of Buddha. These three aspects of ground, path, and
fruition were fully understood by Jamgon Kongtrul.
60. I am unworthy, but my guru is excellent.

61. Even though born in the degenerate age, I have good fortune.
62. In spite oflittle perseverance, the instructions are profound.
How is it that Jamgon Kongtrul has understood the foundation

Mahamudra, experienced the path, and realized the fruition
Mahamudra? It is not just from himself for he says he has no power
to engender these kinds of qualities or great wisdom and diligence.
However, he did have the advantage that his lama was good. Also,
even though he lived in a degenerate age where he could not even
meet the Buddha or bodhisattvas, Jamgon Kongtrul was personally
very fortunate, which was the second advantage that he had. Finally,
he says that he had very little perseverance but he was fortunate in
having received the profound teachings. Through these advantages:
having a great lama, having great fortune, and having the profound
teachings, he was able to realize the Mahamudra.
For these reasons Jamgon Kongtrul could compose this song,
and his understanding and experience of Mahamudra make it
worthwhile to study and practice. Next, the three aspects of ground,
path, and fruition will be discussed in detail in the following chapters.
3
Ground Mahamudra
I. GROUND MAHAMUDRA
63. What is foundation Mahamudra?
Mahamudra (Tib. chakgya chenpo} is Sanskrit, the word maha

corresponding in Tibetan to chenpo which means "great." Mudra
actually is the word gya in Tibetan, more commonly called tise, which
means "seal" as in the seals a king stamps on his edicts. The Tibetan
translators then added the word chak which is the honorific form for
"hand," and is not actually in the Sanskrit word. Gya indicates the
all-pervasive quality ofMahamudra. For instance, a king creates laws
and edicts and may issue an edict with many minor points on it. He
doesn't have to put his seal on every single point, but can just apply
it once to indicate that all of these laws came from him. In the same
way, when we meditate and recognize the true nature of mind, which
is Mahamudra, it pervades all aspects of experience. Everything is
possible, everything has this seal on it. So we don't have to meditate
to clear away all our desire, then start again to eliminate aggression,
then start again to remove ignorance, and so on. One realization,
that of Mahamudra, removes all these different obscurations and
develops all the good qualities.
So gya with this meaning of pervasiveness should be understood

as intrinsic awareness (Skt. jnana Tib. yeshe). A tise is used mainly by
a king on his edicts, and awareness is "stamped" on the general essence
as well as the manifestations of all phenomena. Chak was needed
because the natural essence of intrinsic awareness is emptiness. The
luminosity and emptiness of phenomena are inseparable. Awareness
and space (Tib. ying) are united. So the chak (hand), represents
emptiness, because a hand with nothing in it, by itself, is also empty.
The emptiness or space is chak and the clarity or pervasive awareness
is gya. Awareness realizes emptiness, emptiness is the essence of
awareness; and the two are inseparable.
In brief, how we are to understand chak gya chen po is that our
mind stream or nature has awakened awareness (Skt. buddhajnana,
Tib. sang gye yeshe). This awakened awareness is not like the "self"
posited by other religious traditions, but its essential true nature is
empty. This awareness, inseparable from dharmakaya, is present in
all beings with sentience, and becomes manifest at the time of
attaining the state of a Buddha.
In the Buddhist tradition, the goal of practice is to attain the
state of a Buddha. But this state is not newly attained, but one that is
manifested or realized. The Shakyamuni Buddha demonstrated that
we already have this quality. Therefore, in Mahamudra this is called
the ground or foundation Mahamudra, meaning we have it already.
But because we do not experience it that way, then we need the path
Mahamudra. Based on the path, what one already possesses can be
actualized, and that's called fruition Mahamudra. So these are the
ground, path, and fruition of Mahamudra.
The view is like this. Generally our whole experience consists of
two kinds of grasping. All appearance occurs to us because of the
objective grasping to object and subjective grasping of mind. Even
though this is our experience, it is not actually the real state of
GROUND MAHAMUDRA 53
phenomena, but an illusion or bewilderment. Mahamudra is the

realization of the true nature without bewilderment. From the point
of view of Madhyamaka the true state of phenomena is emptiness.
But everything is not just empty because there is also a clear or
luminous aspect to it which we call awareness or jnana. That is why
we talk about indivisibility or the union of space and awareness.
This union of space and awareness is the view of ground Mahamudra.
We need to intellectually understand this fact and then the actual
experience of it is path Mahamudra. When this understanding and
experience is complete, then one has achieved fruition Mahamudra.
There is an example in the Uttaratantra illustrating the
relationship of ground, path, and fruition Mahamudra. It is as if a
person lost a large bag of gold by throwing it out with the garbage
and this gold became buried under the refuse. Eventually it became
completely covered with dirt and sand and may have become
tarnished. But the gold never lost any of its value because its qualities
are inherent within the gold. Many thousands of years pass but the
gold still keeps all of its value. Then a very poor man comes along
and builds a shack on this spot not knowing that there is gold under
it. He is very poor, not having clothes or food and all the time he is
sitting on top of this incredibly valuable treasure. But the treasure
does him no good because he does not know about it. Then a person
with clairvoyance comes along and sees this person who is starving
right on top of a huge treasure of gold. All he would need to do is
say, you don't need to be so poor, just dig a few feet under the ground
and you will have all this gold. So the poor man digs down a little bit
and there is all this gold. Similarly, we say we have the nature of
Mahamudra, but we don't know it. The Buddha comes along and
says that we are Mahamudra and all you have to do is find it. The
ground Mahamudra is the gold right underneath our feet. The poor
man's effort to scrape away a litde dirt to get at it is like the path
Mahamudra. If we don't make some effort, then we can't get the

gold. Fruition Mahamudra is like when the poor man finds the gold
and completely casts away his poverty.
64. It exists in two ways: the natural state and the state ofconfusion.
Ground Mahamudra exists in two ways: "the natural state and

the state of confusion." That is, the natural way we are and the
confusion that occurs from not having recognized that. In this
example, the way it is (the nature) is that this poor man is sitting
right on top of a lot of gold. We have Mahamudra; we have Buddha-
nature (Skt. tathagatagarbha). However, the poor man is dwelling in
poverty because he has no idea what he is sitting on. That is the
confusion. Nevertheless in both cases the gold is there.
Within Mahamudra we possess Buddha-nature, we are
Mahamudra, which is the true nature of things or the way they are
(Tib. ne lug). We are confused because we simply don't recognize our
true nature. That is the confused aspect (Tib. trullug). We need to
know why we are confused and where the confusion comes from. So
in ground Mahamudra we need to deal with our nature (ne lug) and
the way we are confused (trullug).
65. It cannot be divided into samsara or nirvana,

66. And it is devoid of the extremes ofadding on or taking away.
The next verses explain Mahamudra first as the nature of the

way it is. First of all, Mahamudra does not fall into the category of
being samsara or nirvana, of being good or bad. Samsara is without
substantial reality to begin with, so nirvana or passing beyond
suffering is also not something separate from that. Samsara and
nirvana are not separate substantial things.
GROUND MAHAMUDRA 55
Furthermore, Mahamudra is completely without any elaboration

or exaggeration, nor is it anything to be subtracted from or denigrated.
You can't add qualities saying Mahamudra has such and such qualities.
You also can't say Mahamudra has no qualities or characteristics and
thus diminish it. All kinds of elaboration or embellishment, all kind
of projections or conceptualization about Mahamudra are not
possible. It is essentially free from all extremes of existence,
nonexistence and so forth.
67. Not created by a cause, not altered by conditions,

68. Confusion does not make it worse.
69. Realization does not improve it.
Mahamudra also did not originate as a new phenomena and it

did not result from any cause and it is not changed by any external
conditions. Mahamudra has existed from the beginning of time and
is present in all beings. The essence ofMahamudra never changes. It
is unborn and unchangeable and immutable. In the example of the
treasure, when the gold is in the ground, its essence is completely
unchanged. The fact that it is covered with rubbish doesn't make it
any worse or any better, because in essence it is gold. When the poor
man digs it up, shines it up, and cleans away the dirt, the essence is
still the same. It is not changed by the conditions of anyone doing
anything with it. In this way, Mahamudra in the state ofbewilderment
of samsara is not any worse or any different from Mahamudra when
it is recognized through the yogi's meditation, it also is not any better
because it is unchanging.
In the Buddhist tradition the teachings of the Buddha are divided
into the sutras and tantras. In the surra tradition, in the philosophy
called Middle-way, there are two ways of thinking about emptiness
which are called the Rangtong or "Self-emptiness" school and the
Shentong or the "Other-emptiness" school. The Middle-way

Rangtong school emphasizes the concept of dharmadhatu. The
principal nature of Mahamudra is emptiness, and this is called
dharmadhatu or the realm of reality. The Middle-way Shentong
school, on the other hand, focuses on the aspect of awareness (Skt.
jnana) and emphasizes the concept of tathagatagarbha or literally,
"the essence of the tathagatas" (Buddhas), often called Buddha-nature
or Buddha essence. In meaning however, these two concepts are
essentially the same. In the tantras, based on actual meditation practice
there is the emphasis on introduction or transmission which reveals
the essence or nature of the mind, which we call Mahamudra. This
mind's essence is basically the same as the Middle-way concepts of
the sutra tradition. That is why Rangjung Dorje said that "Middle-
way" and "Mahamudra," and "Dzogchen" all apply to the same thing.
70. Confusion is not experienced, nor is it liberation.

71. Since its essence cannot be established in any way,
72. Its expression is unimpeded and can appear in any way.
In Mahamudra, essentially there is no experience of bewilderment

or confusion or liberation. Just as the gold underneath the earth has
the same essence whether covered by earth or not, whether taken
out or cleaned, it still retains the same essence, meaning it is the
same material. This essence, furthermore, has no substantial reality.
Since in essence it is identical with dharmadhatu, it's essentially, by
nature, empty.
Although the essence ofMahamudra is non-existent, at the same
time, its manifestation is completely unobstructed. For instance, we
can say our mind is empty because when we look for it, it is nowhere
to be found. However, when we don't look, it manifests as anything.
It is completely unobstructed in its nature. In the same way,
GROUND MAHAMUDRA 57
Mahamudra does not actually exist as an object, it is dharmadhatu,

but from the luminosity aspect it is unobstructed and can manifest
in any way whatsoever. It can manifest as awareness (Tib. yeshe) on
the level of Buddha or manifest as consciousness (Tib. namshe) on
the level of ordinary beings. 9 It arises unimpeded as all positive or
negative manifestations.
73. Encompassing all ofsamsara and nirvana, it is like space.
Mahamudra pervades everywhere, samsara as well as nirvana.

When wandering in samsara, it is completely there in essence.
Similarly, when going beyond suffering to a state of nirvana, it also
is completely pervasive like the sky. Just as the sky is everywhere we
go, so Mahamudra is completely all-pervasive.
74. Confusion or liberation, it is the basis ofall,

75. Self-illuminating, knowing, capable of manifestation.
Ground or foundation Mahamudra is divided into two parts:

the way things are and the way things are confused. The way things
are concerns the essential quality of emptiness, the nature of
luminosity (Tib. salwa) and the unimaginable qualities of awakening
and how these qualities manifest. Now we will discuss the methods
for realization of this true nature.
Mahamudra is also the foundation of everything, the foundation
of all confusion and bewilderment, as well as the foundation of
liberation. Mahamudra is the foundation of confusion in samsara
because in samsara one's confusion is taking place in the space of
Mahamudra. Similarly, one's liberation in nirvana is taking place in
the space ofMahamudra. So Mahamudra is the ground of everything.
Since it is the ground, apprehension of its own clarity can occur.
Due to Mahamudra having clarity (or luminosity), it is also possible

for mind to arise in that space.
One could meditate directly on Mahamudra right from the
beginning with diligence and attain Buddhahood. But it has been
discovered that most of us need a tremendous amount of effort to do
that and lose enthusiasm just doing the same thing all the time.
Therefore, various skillful methods were devised to help us along in
our Mahamudra practice. It is like having a big meal of plain rice
with nothing on it. We can eat it once, but we can't keep eating it.
We need to put a little salt and some soy sauce; then we are able to
eat more and keep on eating rice. If we eat just plain rice, we lose our
appetite when faced with a huge bowl of rice. So the yidam practices
were developed as a skillful means to develop the mental faculties to
focus the mind, to clarify the mind and to develop the sharpness of
mind. These methods help us maintain our diligence in the practice
of Mahamudra. These yidam practices are divided into the creation
stage (Skt. uppatti-krama) and the completion stage (Skt. sampanna-
krama). In the creation stage, the mind becomes very clear, very
focused and free from distraction. The completion stage of yidam
practice is no different from Mahamudra.
From the point of view of philosophy, there are two major schools
of thought concerned here: the Mind-only (Skt. Chittamatra) school
and the Middle-way (Skt. Madhyamaka) school. The Mind-only view
is that all external appearances have no real existence but are just
mind. The Middle-way school holds that the mind also has no real
existence and is essentially empty. For those of us who do Mahamudra
practice we must first understand that all external appearances or
phenomena are actually mind and then realize the mind is empty to
be able to establish the true view of Mahamudra.
How is it that all appearances are mind? First of all, through
examination of solid external appearances we find that they do not
GROUND MAHAMUDRA 59
really exist. We simply use labels for external appearances that are
made by the mind. For instance, we have the word "hand" which we
apply to a hand. But if we examine this hand closely we find that the
"hand" is actually made up offour fingers and the thumb and various
joints and skin and so on. The thing we call a "hand" is actually
made up of other parts and there isn't a single thing we can say is a
hand. It is just a label for this collection of things that appear together.
Even examining further, a thumb has joints and a knuckle and a
fingernail and these different parts are conveniently labeled a "thumb,"
even though a thumb is not a single thing by itself.
So in this way we see that actual external objects have no real
intrinsic existence. But how is this possible? In essence they do not
exist, but they appear to the mind. What is the reasoning here? In
the language of the dharma, we say, "being clarity, it is awareness."
For example, I can say this table exists because it appears clearly in
my mind. Other than that, I can give no other reason. Because I can
see it with "my" eyes, I can understand it with "my" mind and I can
touch it with "my" hand, therefore there seems to be a table there. If
I ask someone else if it exists, they will say it does and when I ask
why they will say, "I see it with 'my' eyes and I can touch it with 'my
hand."' So the existence of an object depends only on the relationship
to our perception and there is no other reason to say it exists. Using
careful reasoning we can come to the conclusion that all phenomena
appear to our mind and exist relative to our mind and this is a sign
that appearance is mind.
This is why we can say all appearances are mind. In general,
there are two kinds of phenomena: external appearances and internal
mental events. We have seen how external phenomena are mind.
Subjectively, the mental experiences such as desire, confusion, hatred,
compassion, love, happiness, and sadness are also obviously mind.
So both external appearances and internal experiences are mind.
So by examination we first gain the understanding that all

appearances are mind. Knowing this we sit down and practice
meditation and from this meditation we gain a conviction that this
is so, and we can meditate with this direct feeling that all phenomena
are mind. The first stage is the "introduction" of all appearance as
mind and the second is the causal experience in meditation.
What is the root of saying, ''All phenomena are mind?" The text
says, "with the foundation consciousness." In more detail, in the
Mind-only Buddhist school the mind has eight aggregates of
consciousness. This contrasts with non-Buddhist Indian philosophies
where it is believed that these consciousnesses are a single
consciousness called the "self" or atman. This non-Buddhist theory
says that it seems mind has more than one consciousness but this
can be explained by the example of a house with six windows and a
single monkey inside; the monkey races around sometimes looking
out the north window and sometimes looking out the south window
and so forth. From the outside of the house it looks like there are
many monkeys (consciousnesses) because one always sees a monkey's
face in the six windows. But really, this is just one monkey. The
non-Buddhist philosophies therefore conclude there is just one
"self" which sometimes is perceived through the eyes, sometimes
through the ears, sometimes the tongue and so on like the monkey
running around.
From the Buddhist point of view, however, there are actually
many consciousnesses. These are usually called the set of six or eight
consciousnesses 10 which are called aggregates because there are many
consciousnesses within each of these. Each consciousness has its own
function; for example, the eye consciousness perceives visual form,
and it doesn't hear sounds or smell smells and so on. The ear
consciousness hears sounds but doesn't perceive visual forms, and so
forth. Each of the six consciousnesses has a particular function and a
GROUND MAHAMUDRA 61
particular organ it is associated with. Thus the six groups of

consciousnesses that perceive externally are associated separately with
the eyes, ears, nose, tongue, body, and mind.
In addition to the six consciousnesses there is also the seventh
consciousness called the afflictive or klesha consciousness. This
seventh consciousness is extremely subtle. It maintains the sense of
"I" or the obscured notion of self. It does not have much clarity. We
can have an occasional strong clinging to the idea of self such as
when we have accomplished something great or have done something
terrible, this strong feeling of "I" is the result of the sixth mental
consciousness, not the subtle continuous feeling of "I exist." The
ever-present, underlying subtle sense of self or ego is the afflictive or
seventh consciousness. The ground upon which these consciousnesses
arise, the continuity of our mind which is present whether or not
other consciousnesses are functioning is the eighth consciousness
called the "alaya consciousness," or "all-ground consciousness." It is
that bare continuum of clarity that is never interrupted and is the
"foundation of all consciousnesses" mentioned in the root verse. 11
How do these eight consciousnesses come about? Previously, we
described two aspects of mind as being empty and being luminous
clarity. When the emptiness aspect is strong the alaya consciousness
is just empty. When the luminosity aspect becomes stronger,
appearances arise in it. Yet if one doesn't examine the nature of that
luminosity of the foundation consciousness, then without awareness
of the essential emptiness of this consciousness, one errs on the side
ofluminosity by becoming attached to all the appearances, then the
eighth consciousness becomes the "foundation of all confusion." 12
76. With the foundation consciousness

77. Being neutral, it has a cognizing aspect.
Next is says that the eighth foundation consciousness is neutral,

but has a "cognizing" or luminous clarity. 13 Although the nature of
this foundation consciousness gives rise to ignorance, it is neither
virtuous nor non-virtuous and is therefore called a neutral state.
Virtuous or non-virtuous thoughts may arise to it, but the eighth
consciousness itself is neutral. Although the eighth consciousness
can give rise to ignorance, the essence of that ignorance is awareness
due to its cognizing aspect or its luminosity, in the sense that anything
can arise in the eighth consciousness. Since anything can arise in it,
the cognizing aspect is also the cause of the ignorance or confusion. 14
For instance, if we have a television that produces pictures which are
so vivid and so clear, we begin to think the things we see on it are
really there. A person really appears to be there because it is so clear
and perfect and this cognizing aspect itselflends itself to confusion.
78. Empty in essence, its nature is luminous.

79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
80. Unidentifiable as anything, it [resembles} space.
Although there is this aspect of ignorance, the foundation

consciousness is "empty in essence" and "its nature is luminous." 15
In fact the emptiness and clarity are inseparable, but because of the
power of the clarity aspect, the emptiness aspect of phenomena is
not recognized. So the heart essence of awareness is somewhat
confused. Although there is this confusion, essentially the foundation
consciousness is not some physical, solid thing, but rather "it
resembles space." The statement "the heart essence is awareness" means
that the strong aspect of luminosity has the potential of awareness.
There is both emptiness and luminosity, but the luminosity is more
manifest and this is the heart essence of awareness (Tib. rigpai snying
GROUND MAHAMUDRA 63
po can). This is what is meant by "appearance is mind." Much arises

in the foundation consciousness. When the appearances arise there,
it is like our dreams. When we sleep, we can dream of mountains,
oceans, horses, and elephants. Actually, they don't really appear, but
the thought arises. When thoughts become more and more clear,
they appear as things. In that way appearances arise in the mind. So
we need to know that appearances are mind's own appearances.
First we must understand that all appearances are mind by simply
contemplating it. Then we must experience directly that appearances
are mind through meditation by turning inward. Most people never
think oflooking inward because their whole mind and consciousness
is directed towards outward phenomena. Then through the lama's
instructions we learn to look inward and to investigate awareness
and consciousness. On top of that we need to know that mind is
empty through recognizing its nature.
81. It is immaculately clear, crystal jewel.
So first we must understand that appearances are mind. Then

we must realize that mind is empty. If one looks at the essence of
mind, we examine or look at the foundation consciousness, the mental
consciousness, and the sensory consciousnesses. Wherever we look,
we find that mind has no flaws or stains. It's like the clarity of an
immaculate jewel or a crystal. If we look into a crystal we think we
see something in it, but really there is nothing there, just clarity, just
a perfect clear crystal. In this way when we look at the mind there is
nothing to see, just sheer clarity. This is what is meant by "empty" or
"empty in essence."
82. It is self-knowing, self-illuminating, like the brilliance ofa

butter lamp
Mind is like a clear crystal and yet it is said to be "self-knowing,

and self-illuminating" (Tib. rang rig rang sal). When one looks at
mind, one can't find anything there. But mind is not like a total void
or interruption of mental continuity, rather, mind is continual, it is
always present. That uninterrupted presence is called luminosity.
Similarly, if we examine our eye consciousnesses, we can't find
anything whatsoever to that consciousness and yet before us are all
kinds of continually appearing vivid images. If we examine the ear
consciousness, we can't find it anywhere, but the sounds are still
heard perfectly clearly. In the same way, when we examine the mental
consciousness, we can't point to something and say, "Oh, this is mental
consciousness." But mental consciousness is there continuously
apprehending things and has a quality of continuous awareness and
cognition. There is the "self-aware, self-luminous" quality of mind
and this allows us to know our own luminous nature. It is like the
light from a butter lamp. The natural radiance from a butter lamp is
the aspect of clarity or luminosity.
83. Inexpressible, it is (like) the experience ofa mute.
Whether we say, "the nature of mind has no intrinsic existence,"

that is, it is empty or we say, "the mind's continuity is uninterrupted,"
these are analogies for describing mind. We cannot say, "It is like
this." It is ineffable, impossible to express in words just like the
experience of a mute person who eats sugar for the first time and
thinks it's really delicious but when asked what it is like, the mute
person can only sit there in silence. So expressing the mind's nature
is like the experience of a mute.
84. Unveiled, it is splendid transcendent wisdom.

GROUND MAHAMUDRA 65
According to the general view, all phenomena are emptiness. This

view is usually arrived at by studying logical arguments. Through
logic one examines the mind and sees that it has no identifiable
essence. Then one concludes from this analysis that it is emptiness.
However, according to the secret mantra tradition (the Vajrayana),
this view is not reached through logic, but rather through direct
examination of the mind. By looking directly at mind, the emptiness
of it is seen and then is understood. When emptiness is understood,
one then realizes that "appearances are mind and mind is empty."
One understands that mind is intrinsically non-existent. But this
intrinsic non-existence is not simply empty. If one says, "it is not
existent," it is still there. If one says, "it is existent," there is no
thing there.
The line "Unveiled, it is splendid transcendent wisdom," means
that this wisdom cannot be obscured by anything. "Transcendent
wisdom" means that there is no person or thing or event that can
block it. This luminosity of one's mind couldn't be blocked even if
one tried. It is always naturally present without interruption. But
the essence of this wisdom being unveiled does not mean it is really
some actual thing. Its essence is empty, transparent, splendid, and
luminous. It is called "clear light" (Tib. osal), dharmakaya or
sugatagarbha. Sugatagarbha is the potential or seed of the Buddha,
sometimes called Buddha-nature.
85. Clear light, dharmakaya, sugatagarbha,

86. It is pure from the beginning and spontaneous.
87. Nobody can prove it by the use ofexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
This sugatagarbha is present and is "primordially pure" which

is to say that it is flawless and unaffected by any negativity. At the
same time, it is always spontaneously present, not created anew
but naturally present. In the Middle-way Shentong view it is
described as being by nature "completely pure" and "free from
incidental blemish." So this kind of nature is described as
"spontaneously present."
Many wise people have tried to give many examples about this
state, but in fact these examples are completely inadequate. Nothing
can point it out. For instance, we can use the analogy of a lump of
gold buried beneath the ground for explaining the essence of
sugatagarbha, but sugatagarbha is not really a big lump. One will
never be capable of describing it.
There are nine examples in the Uttaratantra 16 that try to describe
this Buddha-nature by trying first with one example, then with a
second, and then a third and so on. However, if"no words can express
it" whatever word one uses will not be right. One cannot say it is this
or it isn't this. One cannot use any words. The line "cannot be
examined by logic" means that aside from the direct experience in
meditation, it cannot be identified through mental concepts. It is
the dharmadhatu, the realm of reality.
90. This is laid down right at the beginning

91. One should dissipate all doubts.
In general, as explained above, from the aspect of luminosity it

is called sugatagarbha. Words cannot explain it and examples cannot
illustrate it; from this aspect of its intrinsic emptiness it is called
"dharmadhatu."This is wisdom and realm (Skt. dhatu). Dharmadhatu
is unimaginable, essentially emptiness. This needs to be " ... laid down
right at the beginning." This is extremely important for meditation.
GROUND MAHAMUDRA 67
All doubts or conceptual embellishments must subsequently be

dissipated and one should not indulge in thoughts of "mind is this,
it is not this." Let go of all such embellishments, recall experiencing
mind. If one really practices meditation it will be extremely clear
and all doubts are vanquished.
92. Maintaining meditation sustained by the view

93. Is like a garuda soaring to the sky.
94. Devoid ofany fear or doubt
According to the sutra tradition, the establishment of the view

depends on logical reasoning. In the mantra tradition, the view is
based on the experience of meditation. Both of these traditions
establish the view which is understood from looking at the clarity or
luminous aspect of mind. In the sutra tradition, after contemplating
it one thinks, "Oh, it seems to be like this" and establishes the view
that way. In the mantra tradition, meditation leads one to the
experience of the way it is and thus establishes the view that way.
One needs a view or outlook on where one is going. If one has a
good view, then one can maintain meditation to its end. If one has a
good view and maintains the meditative experience, it is likened to
the garuda soaring in space. The garuda glides beautifully and
gracefully throughout the sky. If one doesn't have the habit of this
experience, then one is always wondering whether one's meditation
is correct, if it is good or bad, and so forth. Free of such thoughts,
there is no anxiety, doubt, or fear. It is not like when we fly in an
airplane and are afraid that it might crash!
95. Meditation without the view

96. Resembles a blind person entering a plain
97. There is no way to determine the correct path
Having "meditation without the view" means that if one doesn't

develop the view and tries to meditate it won't work very well. It is
like a blind man wandering on a huge plain who doesn't know
whether he is on the right path or not and can't even decide which
way to go. Without a view, meditation practice will not go well.
One will not have a frame of reference to know where one is and
where one is going.
98. If we have the view but cannot meditate

99. It is like a wealthy person consumed with avarice:
100. It does not yield results for himselfand others
101. Practicing the union of both is the authentic view.
Having realized the view, unless one then meditates, the view is
useless. It is like the rich man who is stingy so when he really needs
money, he doesn't use it. Without meditation, there won't be any
benefit, just like the money of a rich stingy man doesn't benefit
anyone. Therefore, we should fully realize the view and meditate
well with this view. The experience of this union of view and
meditation is the way of great beings, and we can really achieve the
path, and, like them, through this we can achieve the path.
102. This neutral state has an ignorant aspect,

103. Which for five reasons, one does not recognize one's own face.
So how does that basic confusion arise? As described before, the

foundation consciousness is neutral but has an ignorant aspect to it.
When we don't fully realize the nature of Mahamudra, the root of
confusion is present in the eighth foundation consciousness. The
root of this confusion is the five causes which obscure our true nature;
five kinds of ego clinging which cause us to remain in samsara are:
GROUND MAHAMUDRA 69
(1) clinging to self, (2) being proud of our self, (3) being attached to
self, (4) having an incorrect understanding about self, and (5) our
mind being too luminous. With these five different causes, we develop
clinging to the notion of self and experience excessive clarity and so
on. Because we don't understand our own true essence of mind, we
don't recognize our "own face." We loose the ability to recognize the
intrinsic emptiness of mind which is the true nature of mind.
I 04. The ocean ofco-emergent ignorance,

I 05. Is set in motion by waves ofconfused ego-clinging
When we lack this basic understanding of the true nature of

mind, we develop a basic ignorance which is co-emergent with the
eighth foundation consciousness. 17 This co-emergent ignorance is
like waves occurring on the surface of an ocean. 18 Clinging to a self
is like the waves on the ocean or the seventh afflictive consciousness
that arises from the eighth foundation consciousness. The foundation
consciousness from which the afflictive consciousness arises is not
without confusion or ignorance. But this confusion caused by clinging
to a self is not inherently virtuous or non-virtuous because both
virtuous seeds (coming from virtuous actions) and non-virtuous seeds
(coming from negative actions) can arise in it. The foundation
consciousness is therefore classified as neutral. Because the seventh
afflictive consciousness arises from the alaya consciousness, it also is
neutral even though it is called the "afflictive" consciousness. The
seventh consciousness contains the afflictive emotions so it is called
"afflictive," but in essence it is neither virtuous or non-virtuous. 19 In
general "neutral" refers to both neutral obscurations and neutral non-
obscurations. The foundation consciousness is non-obscured neutral
and the afflictive consciousness is obscured neutral.
The eighth foundation consciousness is somewhat obscured

because all confused appearances of samsara arise in it. But these
confused appearances are not recognized as such. The process works
this way: First there's the mere appearance in consciousness and then
the clarity of the appearance increases and the waves of self-clinging
swell. The afflictive consciousness causes more and more clarity or
luminosity. In the foundation consciousness there is only the mere
arising of appearance without a great deal of clinging. The foundation
consciousness is therefore known as "mere arising" (Tib. shar tsham).
This mere arising is then not recognized as the beginning of the
process of confusion.
106. Awareness becomes the "!"and its own luminosity becomes

the objects.
107. The imprints ofsubject and object become solid.
108. So that karma is accumulated and brought to fruition
109. The water wheel ofsamsara turns continuously.
Next, describes the process of how appearances arise and lead to

confusion rather than perceiving the true nature of reality. It begins
when the eighth consciousness receives bewildered20 thoughts of
clinging to a self from the seventh afflictive consciousness. This causes
the seventh consciousness to become clearer or more luminous
causing the belief in a solid self to increase and for external phenomena
to appear outside oneself as solid and real. This begins the duality of
self and other.
Then based on this subject-object duality, karma is accumulated.
Karma is accumulated because we begin to judge outside appearances
as "good" and "bad" and begin accepting some appearances and
rejecting others. This pushing away from what we think of as "bad"
and being attracted and attached to what we think of as "good"
GROUND MAHAMUDRA 71
gradually leads to the disturbing emotions (or kleshas) of attachment

aversion and ignorance. Then our actions based on these disturbing
emotions causes us to experience their results (or karma). This causes
cyclic existence to revolve just like a water wheel revolves.
110. While [samsara] is turning, its essence remains immaculate.

111. At the very instance ofappearing, it [appearances] is devoid
oftrue reality.
As explained previously, there is the alaya or foundation

consciousness in which the afflicted consciousness causes confusion.
In addition to the seventh afflicted consciousness, the six sense
consciousnesses are also confused. Karma is then accumulated and
the wheel of cyclic existence {samsara) turns. Although samsara
appears to cycle in this way, the essence of the mind's actual nature is
without blemish and its essence is absolutely pure. Thus the true
nature is not covered by any disturbing emotions or faults. Since it is
essentially stainless, the very arising of appearances are relative reality
and empty of ultimate reality, 21 empty of any truth.
In general, in the Middle-way tradition, it is said that the essence
of all appearing objects is empty. It is essentially empty, but this
doesn't mean that these actual objects aren't there. These objects are
empty only of their own nature. Appearances do continuously appear
to mind, but they are empty of intrinsic nature. Therefore, "while
appearing they are empty, while empty they appear." Appearances
and emptiness are not contradictory.
112. just appearance, they are the brilliance ofthe three kayas.
The basic nature of phenomena is essentially empty. This

emptiness of essence is dharmakaya. Then the radiance is
unobstructed. This means that in the essential emptiness of this

unborn nature there is nothing inhibiting or obstructing and it is
therefore unobstructed. This unobstructed aspect or luminosity is
the sambhogakaya. The dynamic energy (Tib. tsal) that arises from
this in various ways or emanations is the nirmanakaya. 22
113. The nature oftheir arising is unborn.

114. The unborn cannot be obstructed.
115. Between these two, there is no abiding.
First of all, appearances are essentially empty but even mere

appearances are the manifestation of the three kayas. Furthermore,
appearances have three characteristics, which are: unborn, unceasing,
and not abiding. Being unborn, there is no beginning and hence
no end, and in between these there is nowhere to abide. In the past
they are unborn, in the future unceasing, and in the present not
abiding so they are completely free of the three times of past, present,
and future.
Unobstructed just means that if their essence is empty, then there
is nothing to obstruct it. If it were a solid object, then it could be
blocked or obstructed. But being empty it is unobstructed.
Unobstructed mind does not have to do with whether outside objects
exist or not, but the fact that the mind is empty by nature means
that it can arise or manifest as anything. It is not obstructed by its
own nature, whatsoever. It is empty. It may seem from our experience
that our mind (or thinking) is created by perception of external objects
and therefore we experience mind by perceiving an object. But actually
it is the other way around: when we have direct experience of mind,
we find out that the experience of objects is due to the mind. First,
the objects are recognized as mind and then with closer examination
we discover that mind is essentially empty, which is why it is
GROUND MAHAMUDRA 73
unobstructed, unborn, endless, and does not dwell anywhere. This

is because there is nothing there to be born, to abide, and to die.
When saying mind is unobstructed we are talking about the
essence of mind, not that the mind is a permanent thing. We are
talking about the essential emptiness of mind. But from the emptiness
any amount of prajna or jnana can arise.
Two aspects to mind are emptiness and unobstructedness. The
emptiness is like it is-its nature, but through ignorance we conceive
of objects and phenomena outside ourselves. With this confusion of
I and other, karma eventually begins to accumulate. The outside
objects don't really exist, but we believe they exist and karma develops
from this false belief. But actually it is the essence of mind which is
the root or foundation of the whole thing. It is like the foundation
from which all karma comes. 23 That is why it is so important to
meditate on mind, because that is the very root of the process of
creating karma.
It is just like the example of television, you can see what is
happening in India or Russia or America. This creates all these endless
manifestations, but if we suddenly turn the television off, it appears
to be all gone. In the same way, we have to recognize what is projecting
all these manifestations. We need to get right to the root, which is
the mind, and cut this off. Cutting off at the root is like unplugging
the television.
116. From this mind itself, so hard to describe,

1 17. The various displays ofsamsara and nirvana arise.
The essential quality of mind is emptiness and this is difficult or

impossible to express. It is hard to say specifically that it is this or
that. Yet it is the basis for the manifestation of all samsara and all
nirvana. From the basic nature of mind, in cyclic existence, the various
appearances arise and when there is transcendence of the cycle of

samsara, then the various qualities of nirvana arise. So the mind is
the source of various appearances.
118. Seeing them as self-liberating is the highest view.

119. If it is recognized, all is such ness.
120. If there is nothing to refute or establish, it is the innate state.
121. When conceptual mind is transcended, there is the ultimate.
Foundation Mahamudra is concerned with the way of realizing

the view of this basic nature. Path Mahamudra is concerned with
how one goes about realizing that the mind is self-liberated and how
all these various appearances of samsara and nirvana arise. On the
relative level these appearances bind us, but on the absolute level
they do not bind us. 24 The mind is self-liberating means it has always
been like it is. It is like pounding a heap of ashes-no matter how
hard you pound, you still only get ashes. Self-liberation then is the
ultimate view when conventional mind is transcended.
Understanding mind as self-liberating is the understanding of
everything. If this is recognized as the nature of all things then outer
phenomena and inner mind are realized as this very suchness. Then
there is no longer anything to accept or reject. This is the innate
nature of mind which is completely beyond any intellectual process,
completely beyond mind, it is the absolute natural state. If in one-
pointed concentration or samadhi one realizes this basic nature, then
it is said one has realized the ultimate nature of reality. This completes
the discussion of ground Mahamudra.
4
Path Mahamudra
II. PATH MAHAMUDRA
0 F THE THREE MAJOR SECfiONS in The Song of Lodro Thaye-

ground Mahamudra, path Mahamudra, and fruition
Mahamudra-we are in path Mahamudra, which has three parts:
the meaning of meditation, the actual practice; the various obstacles
and errors that can occur in the practice of Mahamudra and; the
progress through the actual stages.
122. Path Mahamudra refers to

123. The Mahamudra of mind itselfand the Mahamudra of
apparent existence.
124. Spontaneous mind is the dharmakaya.
125. Spontaneous appearances are the light ofthe dharmakaya.
The section on path Mahamudra begins with a discussion of

two aspects of the path of Mahamudra. The first aspect is the mind
itself and the second is all appearances. In the exceptional teachings
of the Kagyu tradition, the first aspect is called "the Mahamudra of
co-emergent mind itself" and the second aspect is called the
"Mahamudra of co-emergent appearance." The first is looking
inwardly at the grasping mind and placing it in a state of meditation,
which leads to spontaneous mind itself. Secondly, directing one's

attention outwardly to objective appearances and meditating on
phenomena leads to the realization of spontaneous or co-emergent
appearances. But these two are not essentially any different because
basically this co-emergent mind itself is dharmakaya and the co-
emergent appearances are like the radiance or the result of
dharmakaya. So there is really no difference between these two.
The Tibetan word /hen chig (together or co-emergent, also
translated as spontaneous) in Mahamudra terms means that this basic
nature and the essential essence of one's own mind arises together.
The first syllable /hen simply means basically "two things, not one
thing." The second syllable chig means "one" or "single." So /hen chig
means "two together as one," neither two or just one. Co-emergence
is not two things because they are essentially the same and it is not a
single thing because there are two aspects to it. In terms of the mind,
one can say "mind" and "its basic nature" are not two separate things,
but they are also not a single thing. In the same way, "appearances"
and the "essence of appearances" are not two separate things and not
one thing.
126. When the blessings ofthe glorious lamas

127. And one's own karmic dispositions come together
128. One sees one's own face as if meeting an old acquaintance.
We need to recognize our own nature in this way. How do we

recognize it? There are two conditions that are necessary: first, the
blessing of the glorious lamas. Depending on one's devotion and
faith in the lamas, one can receive their blessings. Second, one can
have good fortune; karmic readiness by having previously entered
the door of dharma, met lamas, listened to dharma, practiced
diligently, and being interested in samadhi. This is the good fortune
PATH MAHAMUDRA 77
of being receptive. So if these two conditions exist, Mahamudra is

revealed and one recognizes it in the way one recognizes an old
acquaintance. That is, like seeing someone you've met before and
recalling, "Oh yes, I know you!" Like this example, the basic nature
of the mind is recognized.
129. Endless explanation is useless,

130. The beginner needs a starting point.
131. Don't welcome or dwell on thoughts ofpast and future.
There is no point in looking for much explanation of

Mahamudra. In short, the practice arises out of confidence, faith,
and diligence and other than that there is really no point in endless
explanation. Therefore, it is through meditation that recognition of
the true nature takes place. What the beginner needs are methods to
put into practice. For instance, one needs to practice the four common
preliminary practices (four thoughts that turn the mind), the
uncommon preliminary practices (Tib. Ngondro), and the practice
of tranquility meditation (Skt. Shamatha). The beginner needs various
kinds of techniques. First the mind must be brought to rest based on
various techniques in the samadhi of tranquility meditation.
In Shamatha practice, but not exclusively in Shamatha practice,
it is taught "Don't embrace thoughts of the past." This means not to
dwell on all the things one has done. Those thoughts should be
temporarily set aside. Also set aside what one has just recently done.
Similarly, don't think about what one is going to do the next day,
making plans, and so forth. One also shouldn't dwell on the present
by thinking about what one is doing right now, such as thinking that
one is sitting and meditating. So this is giving up thoughts of past
and future in one's meditation.
132. In each moment, there is the mind ofnowness.
So how should we meditate? If we consider the past and the

future, then discursive thinking takes over. We begin to think, "this
happened to me" or ''I'm going to do this" and soon we are lost in
many discursive thoughts. So don't think about the past or the future.
Then we have awareness of the present (Tib. dantar gyi shepa). This
awareness of the present is the momentary awareness of this very
present instant. If one looks at this instant right now, then discursive
thought will naturally not arise. Sometimes we call this awareness
"fresh" (Tib. soma), which basically means "new" and this refers to
the moment when discursive thoughts haven't yet arrived and there
is just the freshness of the present awareness. So it is called "the instant
of awareness of the present." An instant is of very, very brief duration
and we should remain in the essence of this infinitely brief instant of
present awareness.
133. In the continual, innate state

134. There is not the slightest thing for mind to meditate on,
135. Or for getting lost for a moment in the confusion of wandering
thought.
The awareness of the present should be completely unfabricated.

There is nothing to create, just rest in the fundamental nature in
whatever is the essence of what is, rather than thinking, "I will
meditate," "I will realize emptiness," "I will contemplate clearly," or
"I will do it like this." We must rest in the mind's own basic nature,
the natural fundamental state which is uncontrived. Then as the text
says, "there is not the slightest thing for mind to meditate on" which
means there is actually no meditation.
PATH MAHAMUDRA 79
Although there is nothing to meditate on, this is not distraction.

If in this state of awareness we are distracted or waver, then we go
astray. The text says not to get "lost for a moment in the confusion
of wandering thought." Through steady mindful awareness we simply
abide in the natural fundamental state of the present moment, without
falling into distraction. Not only that, but do not fall off even for an
instant, because even in that instant of distraction the basic nature
of mind is lost.
Now ordinary mind 25 (Tib. thamal gyi shepa) and freshness (Tib.
soma) are a way of seeing the essence of mind in its uncontrived
state. Seeing that essence, if you don't rely on mindfulness and
awareness, it will instantly disintegrate. Once it is lost, you are just
an ordinary person. Therefore, you must always guard mindfulness
and awareness. Always rest in the freshness of the present moment
without contrivance or wavering-always maintain that.
"Uncontrived" means that the mind itself is not following after
thoughts, that is, its nature or essence is uncontrived. Within this
uncontrived state, one abides always. Usually mind is producing a
lot of thoughts and this is what we mean by contrived. We remember
things and we fabricate or make up many things. Being uncontrived
means cultivating just the essential nature of mind.
In some commentaries, it says that mindfulness and awareness
are compared to a spy-someone who watches carefully without
drawing any attention to themselves, so they won't get caught.
136. [For the mind to be} Without distraction, without meditation

or fabrication is essential,
137. Fresh, relaxed and naturally clear.
There are six essential points in resting or placing the mind: (1)
without distraction, (2) without meditation, (3) non-fabricated, (4)
to have a fresh mind, (5) to have a relaxed mind, and (6) for the
mind to be naturally dear.
These six essential points can be condensed into three important
points. The meditation instructions are to be undistracted and rest
in freshness of mind. If one's mind wanders off. then one's state feels
old and stale. Therefore, being without distraction, stay in the
awareness of "nowness," and being in the present instant without
wandering off is dwelling in freshness. Thus, ( 1) "without distraction"
and (4) "freshness" are related and summarized in the first point.
Secondly, when resting in this fresh, present state there is not the
slightest thing for mind to meditate on. This is non-meditation. This
means that, other than resting in the basic nature of awareness itself,
there is no particular object at all on which to meditate or anything
to do. So we just relax as we are without any contrivance. So (2)
"without meditation" can be joined to (5) "relaxation" as the second
point. The third is non-fabrication, nothing to make, so there is
natural clarity. This meditation is extremely dear and pure. When
you are caught up in fabrication, this clarity and purity don't occur.
If you're not making up anything, then meditation is naturally clear
and pure. So, (3) without fabrication and (6) rest in innate clarity
are the third point.
138. In the space ofthe three doors offreedom,

139. Carefolly establish mindfUlness and awareness.
Meditating with these six methods, the text says, "(rest) in the
space of the three doors to freedom," which refers to the first three
methods of non-distraction, non-meditation, and non-fabrication.
In other texts the three doors to freedom are usually listed as the
causes free of characteristics, the fruition free of aspiration, and the
essence, emptiness. However, in Jamgon Kongtrul's text this refers
PATH MAHAMUDRA 81
to non-distraction, non-meditation and non-fabrication. When

Jamgon Kongtrul refers to the space of the three doors, he is referring
to the mind when it is beyond thoughts of past, present, and future,
like complete space. So the space of non-distraction, non-meditation,
and non-fabrication is maintained by mindfulness and awareness.
Mindfulness and awareness are extremely important in all meditation
practice. For instance, in the Bodhisattva's Ulay of Life Shantideva
honors those who meditate with a guarded mind with hands folded,
praying to them, to maintain mindfulness and awareness because it
is absolutely necessary on the path. He advises them to guard their
mindfulness and awareness more carefully than even their very life.
Shantideva gives the example that the mind is like a door with
mindfulness and awareness the guards at the door. For instance, in a
house everyone must come through the door whether they are an
important guest or a thief. So the door is very important. If thieves
see that there is a very strong or powerful guard there they won't
attempt to break in. On the other hand, if they see that there is no
guard or a very weak one, they will go ahead and attempt to break in
and steal. The disturbing emotions and discursive thoughts are like
the thieves or bandits that are trying to steal. Mindfulness and
awareness are like the guard at the door preventing things from
being stolen. We can also say the mind is like a bank. Mindfulness
is like a guard at the door of the bank that needs to be very powerful
and well equipped with a gun. If the guard isn't powerful and
vigilant, he can'~ protect the bank. Sometimes mindfulness is lost,
like in an Indian bank. In India the guard of a bank is supposed to
be guarding against thieves and bandits but he is also a dangerous
person because he has a gun. He might just come in and hold up
the bank himself. So they have the gun chained to a pillar outside
the door so he can still brandish it around, but he can't go anywhere
with it himself. This example shows that as well as the guard of
mindfulness, we also need awareness to make sure that the

mindfulness is taking place properly.
140. The balance ofmind between tight and loose must always be kept.
141. Thus subtle, gross and strong thoughts will be pacified.
With careful mindfulness and awareness, the mind should be in

a state of being perfectly toned, neither too loose nor too tight; being
perfectly balanced between those two at all times. In this way all the
different kinds of thoughts, subtle discursive thoughts, more obvious
and very powerful thoughts, will all eventually be pacified.
142. Remain in the state of natural, uncontrived mind.

143. Gradually, the four grades ofexperience will arise.
When thoughts are thus pacified, one can abide within an

uncontrived, natural state. If one is meditating in that state, the
experience is of greater and greater clarity and gradually the four
stages of experience will arise in succession. First one's meditative
experience is "the waterfall from a high cliff" which is the experience
of first meditating, because it seems that one has many more
thoughts and mental disturbances than before one began meditating.
If one tries to meditate, everything seems much more turbulent
than before. But in fact it is not more turbulent, it is just that one
has now taken a look at the mind and naturally understands what
it is like. So one is now more aware of all the turbulent and subtle
thoughts that arise. The second stage is the stage of "the flow of a
river." It is like a great river that is somewhat calmer and more
peaceful, slowly moving towards the sea. The third stage is "an ocean
without waves" where the mind is completely still and stabilized
like a still ocean. The fourth stage is "the sky without clouds" which
PATH MAHAMUDRA 83
is an absolutely transparent, dear state, much like water evaporating

off the ocean.
144. The sun ofluminosity will continuously shine

145. And the root ofMahamudra meditation will have been planted.
146. If it is lacking, talk ofhigher realization
147. Resembles building a castle without a foundation.
After these four experiences have gradually come about m

succession, finally the stage of dear light will take place, or as the
text says, "the sun of luminosity continuously shine." The mind will
abide constantly, just like a sun that doesn't rise and set, but is always
present in a state of clarity. When that happens, one has established
the foundation of the meditation of Mahamudra. It is stabilized and
the root has been planted.
Without having a true or abiding experience of the meditation
of Mahamudra arising in one's stream of being, just imaging that "I
have a great experience" won't work. It is just like building a house
without a foundation. A house needs a strong foundation and without
it will never be solid or strong.
148. Yet being too attached to it is an activity of mara.
There are certain experiences (Tib. nam) that occur when the
mind is already in great clarity. If these experiences occur, it is very
good. However, we must not become attached to these experiences.
As soon as we start to have thoughts like, "This is really important.
I have attained great clarity" or "I have attained stability of mind,"
then this is called "an activity of mara." The maras were the
negative forces that tried to keep the Buddha from reaching
enlightenment. They are not an external demon as they are
sometimes portrayed. A mara is more an obstacle to a spiritual

practice or to our samadhi meditation.
Sometimes we may have very good meditation with good
experiences. Many people repeat that their meditation goes very well
with either good clarity or good abiding; then one day they can't
seem to retrieve it. One day it is good, then it won't happen again.
This can create a great deal of hope and anxiety, creating a problem
in our meditation. We become attached to the good experiences and
worry about the bad ones. Actually, our view should be that whatever
experience arises in the mind doesn't matter. If a good experience
arises, that's very good; if a bad experience arises, it doesn't make any
difference. This is because the mind is basically a collection of all
kinds of experiences-good and bad and mixed experiences-that
constantly arise and there is really no difference of what kind of
experience it is. Nagarjuna says these meditative experiences and
people are like mangos. Mangos often look ripe on the outside, but
when they are opened, they may not be ripe. At other times, mangos
look like they are not ripe on the outside, but upon opening them
they are very ripe. So it is with mind-sometimes it has good
experiences, sometimes it has bad experiences, sometimes it only
seems to be good or only seems to be bad. But essentially, there really
isn't any difference between these two conditions.
149. Those who have studied little, but apply great effort
150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
We shouldn't have any attachment to whatever experience arises.

Someone who perseveres with effort for a while and feels something
has happened in their meditation experience might become very
confused by the experience and start to develop pride, thinking, "Now
PATH MAHAMUDRA 85
I really have good qualities." Then that good experience itselfleads

to confusion so that they are "guiding themselves and others to the
lower realms." So it is important not to become too attached to
any expenence.
I 52. Bliss, clarity, and non-thought may be wonderfUl experiences,

I 53. But they are causes ofsamsara if one clings to them.
Even the very excellent experiences that occur in samadhi such as

bliss, clarity and non-thought can be the actual cause of samsara if
there is any kind of fixation or attachment to these experiences. It is
important never to get attached in this way.
So, in summary, this chapter described the meaning and actual
practice of meditation and the possible ways to go astray and the
mistakes that can happen, and how to avoid them.
Questions
Question: What is the relationship between "co-emergent mind" and

what is called "ordinary mind."
Rinpoche: The relationship between co-emergence and "ordinary
mind" or thamal gyi shepa in Tibetan is that they are pretty much the
same thing. Generally, co-emergence is used to describe the true
nature of things. Thamal gyi shepa is a very special term used by
some of the Kagyu lamas because if you have some kind of hope
when you meditate that you really are going to meditate on this
fantastic state, on this nature of mind, this wonderful state of mind,
it could put one into a bad frame of mind. To keep people from
looking forward to this great fantastic thing, certain Kagyu lamas
began to use this very uncommon word so that meditators would
not have so much hope, because it is actually just very ordinary,

normal mind. The idea of co-emergence (/hen chig) sounds very
esoteric and difficult to understand, very far away. However, if we
translate it as ordinary mind (thamal gyi shepa) it is easier to
understand, just the uncontrived mind that one already has.
Question: How do we deal with anger using this Mahamudra

approach?
Rinpoche: Looking at the essence of anger-if you have the
introduction or transmission then there is nothing there, and if you
realize that, it is pretty much Mahamudra. Usually all the things that
occur in the mind, whatever they are, happiness, sadness, and so
forth, you should regard them essentially as, "wind moving in space,"
as it says in some commentaries. No matter how much wind blows
in space, nothing is harmed. In that way, when kleshas or happiness
or sadness arise there is no problem whatsoever. You have to realize
that. You have to stabilize it, you have to meditate.
Question: Could you please explain the relationship between having

the view and meditating
Rinpoche: First there is the sutra tradition according to the view of
Middle-way, there is emptiness, and emptiness is like such and such.
There is the Buddha-nature which pervades all beings, and it is like
such and such. Clearly contemplating these things is a kind of
understanding that comes from mental activity. Thinking about it
and figuring it out- "this must be what it is like" and so on, then a
kind of experience takes place.
Secondly, based on experience, then an authentic lama gives a
pointing out experience of mind's nature. Whether or not the
individual has a good understanding of the texts or not, the lama
says, "Sit here, look at your mind and meditate!" Then the lama
PATH MAHAMUDRA 87
asks, "What arises?" "What is mind?" "What is it like?" "Where is

it?" Some lamas like Trungpa Rinpoche give an introduction to
ordinary mind. This is giving the view based on experience. Once
you have this view, then you meditate on it. So it is the view based
on the introduction or transmission, and is followed up by
meditation.
Question: Why is view and meditation inseparable?

Rinpoche: View is like the door. Then contemplating again and again,
eventually, whenever you meditate it is there. When the view is first
introduced it is not yet stable. You think, "Oh yes, that is probably
so" or, "Oh, maybe not, that is not really it" and so on, with many
fluctuations. Then when you have meditational experience of it,
whenever you meditate, you arrive exactly right on it.
Question: Do the four experiences come after mind is abiding in its

own place?
Rinpoche: The Tibetan word rang bab means falling on itself or, by
itself, and refers to the natural essence of mind. Abiding in that means
that if you can maintain it, it will gradually increase and grow until
you are actually abiding in it. So the four experiences describe that
process. The essence is revealed, but then practice makes it actually
happen. Just by persevering in meditation the four experiences will
arise by stages.
5
Obstacles in the
Practice of Mahamudra
II. PATH MAHAMUDRA
'v
W
hARE CONTINUING WITII THE explanation of pathMahamudra,
a~d the second of the three parts, the various obstacles and
errors that can occur in the practice of Mahamudra.
154. Having hammered the nail ofdevotion into your heart

155. When rock hits bone in natural awareness
156. The ultimate lineage of blessing is transferred.
The main methods for avoiding obstructions and errors to

spiritual practice are devotion and perseverance. With these two
qualities, the blessings of realization are transferred to our mind stream
and obstructions and errors are eliminated.
When the text says to fix or even hammer in the nail of devotion
into one's heart, it is stressing devotion. How should we develop
devotion and nail it to our heart? Just as when you nail some object
in place so that it becomes very strong and immovable, in the same
way, if we have intense devotion then our mind becomes extremely
strong and stable. So, in general, the method for attaining stability
is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone
in natural awareness." Only when rock hits bone at exactly the right
place will it break. It is an old example for precision. If we have
devotion, stability of mind, and great perseverance, then the blessings
of the absolute lineage are transferred. These blessings are as if the
realization of the lineage masters, from Vajradhara right down to
our own root lama, all that experiential realization that is in the
mind streams of all those lamas, is transferred to our own mind
stream, and arises in us.
157. Not getting lost in the four types ofdeviations,
To achieve the realization of the absolute lineage we must

eliminate the four deviations (Tib. shorba). These deviations all
have to do with incorrectly understanding emptiness. The first
deviation we must eliminate is getting lost in emptiness as the basis
of things. This is thinking that there is really nothing at all-there
are no appearances, no emptiness, nothing exists at all. It is when
we really don't understand the true nature of emptiness and we
cling to the idea of it as nothing at all. This error in understanding
is the first deviation.
Second is the deviation of getting lost in emptiness as the path.
This occurs when we believe that emptiness means that there is no
such thing as accumulating merit or accumulating negative karma.
Believing this, we don't accumulate positive actions and avoid
negative ones. In other words, the deviation is not taking into
account karmic cause and effect and this is the second deviation
on the path.
OBSTACLES IN THE PRACTICE OF MAHAMUDRA 91
The third deviation is believing that emptiness is the remedy.

When we do not believe emptiness is the natural state of both the
disturbing emotions and the remedies we make a mistake; we do not
understand that what is to be eliminated and its remedy are
inseparable in essence. The deviation is that one may think every
time a disturbing emotion arises we have to meditate on emptiness
using emptiness as a remedy. This is not the correct attitude because
this way we do not recognize the essence, we only use a concept of
emptiness as a seeming opposite.
The fourth deviation is applying the label or seal of emptiness.
This occurs when a thought arises and we think that this or that is
emptiness, or we do some work and think "this is emptiness." First
we cling to the idea that external phenomena are real things, then
when we learn about emptiness, we begin to think that everything is
emptiness. This way of intellectualizing isn't any good either.
158. Not falling into the three errors,
Based on the blessings, one won't stray into these four deviations,
and then not fall into the three errors. The four deviations relate to
the practice ofVipashyana, and the three errors to Shamatha.
The three errors relate to the three kinds of temporary
experiences one can have in Shamatha practice: bliss, clarity, and
non-thought. One shouldn't have attachment to these experiences.
If the experience of bliss arises, don't be attached to it. If experiences
of clarity or non-thought arise, it is necessary to be unattached. If,
however, one is attached to the experience of bliss, then within the
three realms of existence, one will not be able to go beyond the
Desire Realm. If there is attachment to the experience of clarity,
one will not transcend the Form Realm. And if there is attachment
to the experience of non-thought, one cannot pass beyond the

Formless Realm. So with attachment to bliss, one errs or is caught
in the Desire Realm, with attachment to clarity one errs or is caught
in the Form Realm, and with attachment to non-thought one errs or
is caught in the Formless Realm. 26
159. Surpassing the four joys, free from the three conditions,
So the biggest faults are the four deviations and the three errors.
If we avoid the four deviations and the three errors, then we experience
going beyond the four joys. The four joys are part of the path of
means which is the practice of working with the subtle energies using
the prana, the hindus, and the nadis. The four experiences or joys
are: sublime joy; exceptional joy; transcendent joy and; free of joy,
which means going even beyond joy. In general, these four joys relate
to the path of means, the practices concerning channels and winds
(prana). However, the kind of realization that is generated here is
beyond the four joys.
One should also be "free from the three conditions" (Tib. rkyen
gsum). The three conditions or temporary experiences (Tib. nams)
are, again, bliss, clarity and non-thought. In the previous instance,
the three experiences were mentioned in the context of attachment
to the experience in meditation, which would be the cause of
continued cycling in the three realms. Here, this freedom from the
three conditions should be understood to mean that these temporary
experiences will dissipate by themselves; the experience neither
benefits nor harms, they occur naturally. When this has occurred, it
is "freedom from the three conditions." In general, these experiences
are considered good. However, they can cause the meditation to be
unstable. If there is freedom from these three experiences and one is
just naturally happy, relaxed and peaceful, our meditation will be

without a problem.
160. And connecting with the three ways ofarising,

161. wewon't be troubled by the mind of the three great ones.
"Connecting with the three ways of arising" refers to the three

ways that good qualities, described previously, can arise. They can
arise either gradually in stages, by leaping over (Tib. togyal) or, arise
all at once. Usually, the qualities arise gradually in stages, but
sometimes they "leap over," that is, they skip a stage and go directly
to the next one. It is like climbing a ladder and you skip one or two
of the rungs. Finally, there are times when the qualities of practice
arise all at the same time without going through the stages.
Not being "troubled by the mind of the three great ones" refers
to being free of the three faults of the three stages of practice. The
first stage (or first prajna) arises as the result of listening to the
teachings. Listening or learning means the mere understanding that
arises from reading a lot of books. Sometimes this kind of
understanding is confused with real experiential realization. One
needs to get beyond knowledge. This kind of knowledge of purely
intellectual understanding won't help. So confusing intellectual
understanding with real understanding can cause the first fault. The
second stage of practice comes from contemplation of what we have
heard. This understanding based on analytical reasoning can also be
confused with realization. This also must be transcended. Third is
the experience that comes from meditation. At first there are various
temporary experiences that arise in meditation that are not true
realization. We must develop the realization that transcends various
transitory meditational experiences. So being untroubled by the three
great ones refers to: realization beyond any exaggeration in listening,
in contemplating, or in meditation, not mistaking their positive result

for the realization itself. In practicing Mahamudra meditation, we
need to make these clear distinctions between these faults and the
qualities of true realization.
162. The self-arisen nature is not changed by experiences.

163. It resembles the center ofa cloudless sky.
Jamgon Kongtrul then says "the self-arisen nature is not changed

by experiences." This is the realization of the real, genuine character of
the true nature, not simply one's meditative experiences. When that is
realized, it is like "the center of a cloudless sky," which is extremely
open, clear and transparent without limit or disturbing perceptions.
164. Self-aware, se/filluminating, it can't be put in words.

165. It is primordial wisdom beyond analogy or concepts.
Our intrinsic awareness (Tib. rigpa) that arises naturally from our
realization is naturally clear or self-illuminating (Tib. rang gse/). It is
impossible to describe this nature of mind either in words or analogy
or concepts. We cannot find any example which can accurately
describe primordial wisdom.
166. The nakedness ofordinary mind

167. Without anything to understand or to boast about,
168. Is clearly seen as the dharmakaya.
This primordial wisdom is "the nakedness of ordinary mind." It

is ordinary mind or the nature of the mind itself in its natural state
without any contrivance or contortion. Stark or "naked" means
without any discursive thoughts or concepts. One must really see

the essential nature of the mind, so it is naked.
Since it is naked, and therefore clear, there is nothing to
understand and be arrogant about. There being nothing to understand
means the mind is there so clearly one automatically understands
"this seems to be ordinary mind." But it is not like that. Arrogance
or self-righteousness is when one thinks for sure, "Ah hah, this is
really it," and deciding that is it. Without these two attitudes, just
the naked experience and the appreciation of it without being
corrupted by those two faulty positions of concepts and false
certainty, when one really sees naked ordinary mind, then it is the
actual vision of dharmakaya.
169. The six sense objects appear like the moon in water,
170. In the sphere ofprimordial wisdom.
At that point we will be free of any faults or problems. The text

says, "the six sense objects appear like the moon in water." When we
have reached the level of primordial wisdom (Tib. yeshe), although
we see sights, hears sounds, smell smells, taste flavors, feel objects of
touch, and have various thoughts arise in our consciousness, the
various perceptions of the six senses are like the moon appearing in a
still lake at night. The moon does indeed appear in the water, but
there is no power to it and no actual thing there. It is just a reflection.
In the same way, when we actually realize the naked ordinary mind,
we shall experience the perceptions of the six senses, they will still
arise, but there is no attachment to them, no harm done by them,
and they make no great impact on us.
For this reason when beautiful and desirable objects are seen,
there is no reaction of desire and attachment. When disgusting or
ugly sights are seen, no anger or hatred arises. There is just the natural
state, like seeing the moon in water which is "the sphere of primordial
wisdom" meaning that everything arises within wisdom and then
naturally subsides, without attachment. There is just arising and
natural subsiding.
171. Whatever arises is unfobricated, the innate state.

172. Whatever is perceived has the nature ofMahamudra.
173. The phenomenal world is the great bliss of the dharmakaya.
Externally, all the outer objects of the senses and, internally, the
thoughts arising to consciousness are, without any fabrication at all,
they just naturally arise without attachment. The arising is naturally
in its basic true nature, without contrivance. For this reason, whether
the outer objects of perception or the inner thoughts, all are the
nature of Mahamudra. If we can maintain this state then we will
realize the nature of Mahamudra.
Then "the phenomenal world is the great bliss of the
dharmakaya." Whatever appears and arises in samsara is naturally
seen as the dharmakaya. And since the dharmakaya is completely
free from suffering, it is great bliss.
174. Meditation finding naturally its own place is Shamatha,

175. Seeing the unseeable nature is Vipashyana
176. In all phases ofstillness, movement and awareness
177. These two are not separate, but coincide.
When we reach this state of seeing everything as the dharmakaya,

we begin to meditate on the union of Shamatha and Vipashyana.
This meditation is an undisturbed state (Shamatha) and,
understanding the actual meaning of seeing the unseen (Vipashyana);
realizing the natural abiding state of Shamatha and Vipashyana
manifest in seeing the unseen true nature of mind. These two must
arise together.
In general, there are three phases of mind: stillness, mental
activity, and awareness. The first, stillness, arises during Shamatha
meditation, and one has the experience of"now my mind is still, it is
abiding." Secondly, there is movement or mental activity, when the
mind is not still, but thoughts are active. Without any investigation
the mind appears to be in one of these two states: either still or
moving. However, when we really investigate what the difference
between the still and moving mind is, we find that their essence is
actually the same! If there is stillness, one can't say "this is the stillness,"
if there is movement, one can't point to the movement. Because the
essence of stillness and movement is the same, this is awareness. Seeing
that the nature of these two is no different represents awareness, the
third phase. But this implies that:
178. The confusion ofdiscursive thought is not to be abandoned

179. The virtuous action ofthe antidotes cannot be achieved.
180. The time will come when you arrive naturally at this state.
Stillness, movement, and awareness are not separate states of mind

but a unity. We should realize the essential sameness of all three of
them. Movement is no different than stillness, and when stillness
occurs, it is no different than movement; they are the same. Thoughts
arise, but if we are aware of this identity of the essence of stillness
and movement, then the emanations of discursive thought need not
be rejected. Even though thoughts are arising they do not really change
the nature of mind. So there is no need to reject them, there are no
antidotes to be applied to them. Eventually we will naturally rest in
this state.
181. When you are well established in this realization,

182. You1l never be outside ofmeditation
183. At the borderline between freedom and attainment
184. Even meditation itself has no existence.
When the realization of Mahamudra becomes stable and goes

well and no other obstacles or faults can occur, when we can really
meditate on whether thoughts are still or moving, when we can
meditate in good conditions or terrible conditions, then there is the
meditative state only and we will never be outside meditation,
because everything is meditation without a single thing not being
meditation. At that time we will be "at the borderline between
freedom and attainment" meaning we cannot say we are free of
meditation or without meditation nor can we define the meditation
itself in any way.
185. But beginners, whose discursive mind has not subsided

186. Should highly cherish meditation.
Beginners who have many discursive thoughts must really meditate.

6
Progress Through
the Various Stages
II. PATH MAHAMUDRA
T HIS CHAPTER DESCRIBES HOW WE gradually progress through the

stages of realization. It is the third section of the path
Mahamudra.
187. By means of meditation, experiences come up.

188. Experiences arise as adornments ofawareness.
For the beginner, meditation is very important and it gives rise

to experience. Of course, the experience doesn't always seem like a
good experience. Sometimes the experience arising from meditation
can be the feeling of meditation getting more difficult. Sometimes
we feel we have progressed, sometimes we feel we are getting worse.
However, these experiences are just effects of the meditation and we
should not worry about them. Rather, we should just be aware of
them and see them as useful, irrespective of whether they seem good
or bad: They are just due to meditation.
In the practice of meditation, both the awareness of the nature
of mind and the experiences that arise through meditation are
mutually conducive. They help each other. The experiences of

meditation, whether good or bad experiences, enhance the awareness
of the nature of mind. If we look at it from this point of view they
function as adornments of our awareness.
189. Ifone wants to divide the path, there are four yogas:
Stage by stage the experiences and realizations gradually increase.

In Buddhism these are usually classified into five paths and the ten
bodhisattva levels (Skt. bhumt) that the practitioner passes through
on the way to realization. Similarly, based on the experience of
Mahamudra that the great meditators and great lamas had, the stages
of Mahamudra were divided into four stages called the four yogas.
Yoga is a Sanskrit word for "unity" and this was translated into
Tibetan as naljor. The way that yoga is used in Hinduism is different
from the way it is used in Buddhism. Generally, yoga is thought of
in terms of physical exercises or the method of using various exercises
to attain mastery over the body. This is not what "yoga" means in
Buddhism at all. In Tibetan nal means the true state, the essence, the
nature of mind. The second syllable jor means "to engage" or "to
apply." So nal jor means "to reach a certain level of realization based
on the experience of the nature of the mind." In the case of the four
yogas it means the progressive refining of the experience of the natural
state (Tib. nalma), where it is actualized progressively in four parts.
190. Knowing mind's own face is "one-pointedness"

191. And has lesser, intermediate and greater stages.
The Mahamudra path is special, meaning it is not shared by

other Buddhist meditations. The first yoga or stage is called one-
pointedness. This occurs after having been introduced to the nature
PROGRESS THROUGH THE VARIOUS STAGES 101
of mind or given the transmission of the ordinary mind. There is

some actual recognition of ordinary mind, the nature of mind. This
is further divided into the lesser, the medium, and the greater stage
of one-pointedness.
The lesser one-pointedness is the experience of the alternating
experiences of bliss and luminosity. Sometimes one experiences bliss,
sometimes one experiences luminosity, sometimes neither. The
medium one-pointedness occurs when one gains some control over
meditation, by settling the mind in equipoise. In the beginning of
trying to meditate one wants to stay one-pointedly in meditation
but one cannot. One wants to achieve good samadhi, yet one hasn't
the ability. Even when trying to rest the mind in calm abiding, it
doesn't dwell in one place. In the stage of the medium one-pointedness
one has some control and power over one's samadhi and one's ability
to meditate, so that one can meditate whenever one wishes.
192. Seeing bliss and luminosity in alternation,

193. Obtaining mastery over the concentration ofmeditative equipoise.
194. And uninterrupted experience ofluminous appearances.
The experience of the greater one-pointedness occurs with the

arising of luminosity, of great clear light. Of the two experiences of
emptiness and luminosity, luminosity is getting very strong and arises
very powerfully at this point. There is no longer a difference of
whether there is samadhi or no samadhi: one abides in this experience
of luminosity continuously.
195. Realizing the rootlessness of mind is "no elaboration"

196. And has lesser. intermediate, and greater stages:
197. Realizing that arising, ceasing and abiding are empty.
As one's experience is enhanced continuously, the second yoga is

called the stage of simplicity, the stage without conception or
elaboration. This is when the real realization of emptiness, the
realization that the mind is without root, without a basis, becomes a
strong experience. This stage is also divided into three levels of
experience: the lesser, the medium, and the greater experience. The
lesser stage of"no elaboration" is the realization of the emptiness of
any event in the mind such as the arising, abiding, and cessation of
thoughts. Realizing the mind without foundation means that at the
beginning there was nothing arising; in the end there is nothing that
could cease and in the middle there is nothing abiding.
198. Being free from the fundamental root ofclinging to appearances

or clinging to emptiness,
199. And cutting through all exaggerations caused by elaborating
on phenomena.
The medium level of no elaboration comes about after the

realization of no origination, no cessation, and no abiding. The
clinging to external appearances or objects disappears because one
recognizes the emptiness of all external phenomena. Clinging to
thinking all phenomena are empty is also transcended. So one's
experience is completely free of clinging to appearances or clinging
to emptiness.
The final level of this stage is cutting completely through all
designations or all embellishment of all dharmas, of all phenomena.
"All phenomena" means not only external objects, but also the mind.
So any extreme view is cut through, such as thinking that (a) it exists
or (b) that it doesn't exist or (c) that it neither exists nor doesn't exist
or (d) that it both exists and doesn't exist. All four extremes are cut
off, and no designation of any kind is made by the mind. In the surra
tradition this is called going beyond the four extremes, the four
elaborations, or the thirty-two exaggerations. These all are basically
the same thing. In actual meditative experience it is said that any
kind of designation, embellishment or elaboration of any extreme
is removed.
200. Mixing appearances and mind is "one-taste"

202. Mixing the dharmas of the two kinds into one equal taste.
203. Appearances and mind become like water poured into water.
204. And many types ofprimordial wisdom arising from one taste.
The third yoga or stage is called single flavor or the experience

of single value of one taste. 27 The primary experience of this level is
the experience of the inseparability of appearance and mind. That is
to say that the outer appearances of phenomena and the inner mind
which apprehends phenomena are both felt to be of the same value.
There is no difference. This third level also is divided into the lesser,
medium, and greater stages.
The lesser stage is "mixing the dharmas of the two kinds into
one equal taste." This stage is when experiences of duality are
combined into a single flavor. Normally, we experience external
phenomena as one thing and the mind as a separate thing. We have
an external fixation on phenomena and an internal fixation on our
subjective person. We also think in terms of self and other, so anything
to do with the mind is self and anything appearing externally is
believed to be other. This leads to a lot of incorrect perceptions. The
force and the power of the previous two levels of one-pointedness
and no-elaboration bring ahout the experience of this duality
becoming completely mixed into a single flavor. It is the fruition of
the previous two yogas.
In the middle level "appearances and mind become like water

poured into water." In this level our experience of one taste is
enhanced and is likened to the experience of water being poured
into water. The external appearances of things are recognized as no
different from the mind, and the mind is recognized to have the
ability of arising in any way. There is absolutely no differentiation
between external phenomena and internal phenomena of the mind.
So it is like water being poured into water.
In the greater level we have many types of primordial wisdom
arising from one taste. This occurs when external phenomena and
mental phenomena, appearances and emptiness blend into one
another and one reaches the stage of there being one flavor of
everything. However, this isn't a state of stupidity where nothing is
taking place in a big blend of everything. Rather, our mind with its
eight consciousnesses transforms or manifests into the five wisdoms.
From abiding in the state of everything blended, the five wisdoms-
the all-accomplishing wisdom, the discriminating wisdom, the
wisdom of equanimity, the mirror-like wisdom, and dharmadhatu
wisdom-are not mixed together. Instead, they are very specific, very
vivid, so that there is more enhancement of wisdom and insight,
rather than a state of stupidity.
205. The complete purification ofrigid mind is "non-meditation"

206. And has lesser, intermediate and greater stages:
207. Being free from all ideas ofmeditation and meditator.
After this experience of the single flavor, one reaches the fourth
yoga or level called the stage of non-meditation. Through the power
of becoming habituated to meditation we reach a stage in which we
no longer distinguish between meditating and not meditating. This
is when we are liberated in dharmadhatu, when "rigid mind" or

discursive thoughts have naturally subsided.
The stage of non-meditation is also divided into three. At the
lowest level of non-meditation one experiences no difference between
the meditation itself and the meditator; there is no person meditating
and no meditation. We realize that in the essence of the dharmadhatu
there naturally are no such distinctions.
208. Gradually purifying the imprint ofthe veils ofknowledge
The medium stage of non-meditation is said to be when the

imprint of conceptual obscurations are completely purified.
Generally, we talk about the two kinds of veils or obscurations: the
emotional obscurations and the intellectual obscurations, which is
seeing things dualistically in terms of perceived appearances and
perceiving mind. 28 Not only are the obscurations cleared away at
this stage but even the imprints of seeing things this way are
gradually purified.
209. And the mixing ofthe mother and child clear light.
210. The primordial wisdom of the dharmadhatu pervades space.
The final level of the stage of non-meditation is called the "mixing

of the mother and child clear light," or the meeting of the mother
and child luminosity. This luminosity has many names. Sometimes
it is called the primordial wisdom which sees things as they are;
Mahamudra, dharmadhatu, or tathagatagarbha, All of these refer to
the same basic luminosity which has two aspects called "mother
luminosity" and "child luminosity." The mother luminosity is the
actual true nature of mind. It is the unchangeable part of mind, the
dharmata, which is always present as a foundation of Buddhahood
until it has been reached. The child luminosity is the path of

meditation we progress along slowly and gradually with the experience
of clear light gradually increasing bit by bit until we finally realize
this stage of non-meditation. We then realize that this growing
realization is the same as the original nature of all things and that it
was always there. So this is like mixing the original mother luminosity
and the developed child luminosity and recognizing them as the same
thing all along.
The realization of this final level of non-meditation is all-
pervasive. The wisdom of dharmadhatu expands throughout space
pervading all phenomena. It is then present all the time whether we
are meditating or not, without ever ceasing to be. In all there are
twelve specific levels specified on the path ofMahamudra (three levels
of each of the four stages). Even if these levels might be too advanced
for us right now, this knowledge will help us to progress and improve
our meditation in the correct direction in the future.
211. In short, as for as meditation is concerned·

212. Ifthe mind can dwell according to our wishes, this is one-pointedness.
213. One then sees the face ofordinary mind.
We have a brief summary of the four yogas. The text says, "If the
mind can dwell according to our wishes, this is one-pointedness." In
terms of resting in equipoise, when the mind can dwell as long as it
wants and there is some control this is one-pointedness-the first
yoga. The quality of one-pointedness is that one really sees the nature
of ordinary mind, meaning one experiences ordinary mind directly,
not intellectually.
214. Realizing that there is no foundation is "no elaboration. "

Then in the second yoga of"no elaboration," we basically realize

there is no root, and we are completely free of a foundation. When
looking at the essence of the movement of mind or looking at the
essence of the still mind we see them to be of the same nature. Neither
of them has a foundation nor a root and so they are essentially the
same. Then there is no longer an essential distinction between the
mind either abiding or moving.
215. Liberating all dualistic perception

216. In awareness is ''one-taste. "
Then whatever clinging or fixation there is to duality of external

appearance and internal mind, self and other, is liberated through
the experience of meditation. In the very recognition of awareness
this duality is liberated. And this, in short, is the state of one-taste,
the third yoga.
217. Transcending all conventional terms ofmeditating or not meditating,

218. The imprints are ended. This is "non-meditation. "
Finally, in the next stage we no longer are able to designate a

certain state as meditation and another state as non-meditation. The
distinction between these two is completely transcended and has
become completely irrelevant. Any habitual pattern or imprints of
the obscurations of emotions or the obscurations to knowledge are
transcended. This is the fourth yoga of non-meditation.
This then is the description of the twelve stages within the four
yogas. This is also described in detail in Tashi Namgyal's Moonbeams
ofMahamudra in which the method of categorizing experiences into
these twelve stages is compared with the normal Buddhist approach
of the five paths and ten bodhisattva stages. 29 Tashi Namgyal in a
scholarly approach explains which of the twelve stages is related to

which bodhisattva stage in great detail. Whereas this song of
Mahamudra by Jamgon Kongtrul is a spiritual song of inspiration
which comes from direct personal experience, the whole purpose for
Tashi Namgyal (1512-1587 C.E.) in writing Moonbeams of
Mahamudra was to refute the Sakya Pandita who said the whole idea
of Mahamudra was not really a valid or authentic path. The Sakya
Pandita said that to do this kind of stupid Mahamudra meditation
would result only in being born as an animal or ending up in the
form or formless realms, so it wasn't really a true method. So Tashi
Namgyal thought he definitely had to refute this. Actually, he asked
Drukpa Padma Karpo, another great lama, to write a book in
refutation of all the accusations of Sakya Pandita. But Padma Karpo
wouldn't do it. So Tashi Namgyal had to do it himself. Tashi Namgyal
says in Moonbeams of Mahamudra that most people who have had
experience of Mahamudra don't know how to write about it because
they are not learned enough to say anything about it. And those who
are learned enough to say anything about it have had no meditation
experience of it. And still others who have both the experience and
the scholarship do not have the altruistic mind to do it. He was
referring to Padma Karpo, because he wouldn't compose this as if he
didn't have an altruistic motivation. Then Takpo Tashi Namgyal says,
"I am not learned in this experience, but at least I have the thought
of benefiting others by writing this book." In this book he refutes
the accusations ofSakya Pandita by saying that maybe it is true that
if you meditate like an idiot or you meditate on stupid Mahamudra,
you would be born as an animal. But this is not the fault of the
dharma, that is the fault of being an idiot.
219. Those on the level ofthe great yogins,

220. Starting with Naropa and Maitripa,
221. Down to my venerable lama Pema Wangpo,

222. Those belonging to the golden garland ofthe Kagyu
223. Have gone to the dharmakaya kingdom of non-meditation,
224. They have purified the darkness ofthe two veils in the dhatu
225. Extended the great skill ofthe two kinds ofknowledge
226. And opened the treasury that pervades spacefor the benefit ofothers.
The meditator who goes through all twelve levels and increases
the experience as described in this text is called a great yogi. This
kind of yogi has existed from the beginning of the Kagyu lineage
with Naropa and Maitripa right down to Jamgon Kongtrul's own
lama Perna Nyingche Wangpo. All of these have been masters who
have reached this final stage of non-meditation in which all faults
have been completely eradicated and who have the good qualities
described. They have reached the kingdom of the dharmakaya. The
main things which they abandoned were the two veils or obscurations:
the obscurations of emotions and the obscurations of knowledge.
With these two veils being completely purified, the knowledge of all
ultimate phenomena and the knowledge of all conventional
phenomena develops. These two wisdoms increase and then help all
sentient beings. It is like opening the treasure of the sky which
completely pervades throughout space.
227. They remain as a refuge beyond doubt.

228. The ora/lineage has been passed.from one to another
229. This means that it is not just words, but the meaning that counts.
Because these faults have been abandoned, the qualities which

have been obtained, and the activity for the benefit of beings has
been made, these lineage lamas have become a source of refuge. One
doesn't have to wonder whether they have the ability to provide refuge
because in the Kagyu lineage, Mahamudra teachings have been passed

on from one lama to another. Each lama received the complete
instructions. The student then relied on these instructions and
attained realization and then, in turn, became worthy of passing on
those instructions. In this way, not just the words of the realization
have been passed on, but every one in the lineage was also a holder of
this meaning, so the true meaning of the instructions were passed
along also.
230. Even though I am an undisciplined, vile ordinary person

231. As I am holding the sign ofyour noble lineage,
232. Please lead me quickly to the kingdom of non-meditation.
233. Kind ones, please completely purify my rigid mind in the dhatu.
Jamgon Kongtrul adds a supplication to the ending of this

discussion on path Mahamudra. In his supplication he says he is an
"undisciplined, vile ordinary person," meaning a person under the
influence of disturbing emotions, undisciplined, and lazy. He says,
even though I am like that, at least I have entered into the Kagyu
lineage. He says, all I have is this sign that I am Kagyu and asks to
please bring him quickly to the kingdom of non-meditation, where
"rigid mind," all discursive thought and concepts are completely
purified in the dharmadhatu.
Questions
Question: It seems to me that in our particular sangha the idea of

one-taste is interpreted as meaning that we don't have any more
preferences, that anything goes, that if it is too hot, that is one-taste,
that is okay then. If the steaks comes well done when you asked for it
PROGRESS THROUGH THE VARIOUS STAGES Ill
medium rare, that is fine, you feel just fine about that. I like to know
really if one-taste means that.
Rinpoche: Yes, this is one flavor, but it also includes the aspect of
knowing or awareness. It is not like you are not aware that the steak
is overdone, you have an awareness of it. But the state of not having
attachment to anything nice and, not having aversion to anything
unpleasant, is an experience of one flavor.
7
Fruition Mahamttdra
III. FRUITION MAHAMUDRA
234. Fruition Mahamudra is concerned with:
Fruition Mahamudra is the actualization of the Mahamudra

experience. As an ordinary person we are not aware of our own true
nature and that is the ground Mahamudra. Then through the
teachings of the Buddha and the teachings of our root lama we are
introduced to that nature and we learn that our true nature exists
and we have Buddha-nature within ourselves. But it is not enough
to simply know that it exists, we need to have realization brought
about by meditation, which is the path Mahamudra. When the path
is actualized, then we have fruition Mahamudra.
235. The ground is introduced as one's own face, the innate three kayas;
236. The path consists in concentrating on the view and meditation;
237. And the fruition is the manifestation ofthe immaculate three kayas.
We begin with a brief explanation in these verses. Foundation

Mahamudra is completely unfabricated, innate, just as it is. If one
recognizes it, it doesn't become better. If one doesn't recognize it, it
doesn't become worse. The ground has the nature of the three kayas;
the unborn basis of the dharmakaya, the unceasing radiance of the

sambhogakaya, and the energy of manifesting of the nirmanakaya.
These three are present as the natural state Mahamudra. Through
meeting exceptional teachers and relying on their special methods
and exceptional instructions, ordinary mind can be realized. This is
only possible because there is this foundation.
It is not enough to have an introduction to this true nature
because through endless lifetimes up to now we have become
habituated to certain conditioned patterns including many negative
patterns. So when we sit to meditate after being introduced to this
ground Mahamudra, sometimes flashes of realization of this true
nature occur, but then again these are swept away by the power of
confusion. When this happens, the recognition of the basic
foundation becomes impure or imperfect. So as well as the view, one
needs to bring home the crucial point of meditation, really
concentrate in meditation.
Developing the perfect view with meditation will result in the
confusion or illusory beliefs diminishing and disappearing. Then
primordial wisdom will be able to flourish more and more. This
meditation on view will result in the actualization of the three kayas
without any stain or blemish. The primary stains are the two
olm:urations: the obscurations of the emotions (the kleshas) and the
obscurations to knowledge.
238. The dharmakaya is the basis, emptiness without any elaboration.
The actualization of the three kayas at the time of the fruition

Mahamudra has three qualities. The first is described by the Tibetan
word shi, which means the "nature," the basis," or "character." The
word shi here means the true nature. In the more colloquial Tibetan
the word shi is used to mean a person's character, such as if the person
FRUITION MAHAMUDRA 115
has a good character or a bad character. The basic underlying character

of all phenomena and of the mind itself is emptiness. This essence is,
furthermore, completely free from any kind of conceptualization or
elaboration of whether it actually exists or doesn't exist. The emptiness
of the character or nature itself is the dharmakaya.
The Sanskrit word dharmakaya is made of the word "dharma"
and "kaya." The word "dharma" was translated into Tibetan as cho.
The Sanskrit word "dharma'' is "holding," in the sense of holding
one from falling into suffering of the three lower realms. When this
word was translated by the great translators into Tibetan, they chose
the word "cho" which means to improve or remedy a situation. For
instance, one would use cho if a person were sick and needed to be
made well, one would remedy their sickness. Although there is a
slight difference in these words (cho spelled chos being "dharma" and
cho spelled bcos meaning "curing"), the meaning is the same because
both of them imply a certain capability. For instance, to prevent
something from falling so that it doesn't fall (dharma) is similar to
the ability to save it (cho). Similarly, to improve one's faults or improve
one's sickness also implies this ability or capability. So in both cases
the actual meaning is the same. The second part of dharmakaya is
"kaya," which literally means "body," but in this context has nothing
to do with body or form. It is a word to indicate the basis or
foundation or the root of the dharma. The foundation of that ability
is that capability implied in the word dharma.
239. The sambhogakaya is its brilliance, the naturally luminous.
When we say the basic character or nature is empty, it is not the

same as when we say a house is empty or the sky is empty. This kind
of emptiness means completely devoid of anything, nothing there to
change and nothing there to rake place. However, when we use
"empty" in terms of the nature of mind, it means this essence is

essentially empty of anything substantial, yet it has a certain capacity,
a certain brilliance or radiance. Radiance is this aspect of appearing,
rather than the aspect of being empty. Even though the essence is
empty, it has this unceasing radiance or energy, the nature of clarity
or luminosity. This brilliance (Tib. dang), this clarity or luminosity
(Tib. salwa), is the nature of the sambhogakaya.
Sambhogakaya in Tibetan is long cho dzok pay ku with longcho
meaning, having possessions or pleasures, having everything that you
could possibly need. It allows for all pleasures and all possessions to
arise for oneself and others. The second part dzok pay means
"complete" or "perfected." So all possessions, enjoyments, all
happiness is perfected in the sambhogakaya.
240. The nirmanakaya is the unceasing play of various manifestations
This luminosity has a certain power or energy to it. It is like a

wild animal. It is very powerful and there is nothing that it can't do
with its power, its force. This force can manifest as all the varied
phenomena of the world and there is no way of blocking or impeding
it. This energy manifests without anything being able to impede it.
This quality, this energy, or force is termed the "nirmanakaya."
Nirmanakaya or tulku in Tibetan literally means "emanated" or
"emanation body." The dharmakaya has all the qualities of
enlightenment already present as a foundation, all qualities are
completely perfect already, but no one can perceive them because
there is no form. The further perfection of all happiness or bliss, the
sambhogakaya, manifests out of the dharmakaya, but ordinary people
don't perceive it either. So there is a further manifestation, an actual
emanated body that anybody can perceive. In the word nirmanakaya
the term "kaya" is to be understood as "body or form." So coming
from the dharmakaya, the nirmanakaya is perceived at the impure

level, manifesting as the foundation for bewilderment. The energy
or force of the nirmanakaya manifests on an impure level, actually as
confused (i.e. not true) appearances. All the appearances that ordinary
beings perceive are perceived in a confused or ignorant way. The
pure aspect of the nirmanakaya is the Buddha activity that is
constantly taking place for all sentient beings.
241. Encompassing all things,

242. The nature ofMahamudra is coincidence. 30
So this nature ofMahamudra pervades all objects. It is completely

all-pervasive, all-encompassing, and all-embracing.
243. The realm ofdharmas free from accepting or rejecting.

244. Possessing the beauty of unconditioned bliss,
The dharmadhatu is completely free of anything to give up or

anything to reject, so there is nothing added or gained in the
dharmadhatu, this nature of Mahamudra. Also its nature is bliss.
This is not the kind of happiness that we sometimes feel and
sometimes don't; this bliss can't change or disappear. It is said to be
pure or completely stainless happiness. It is like a young beautiful
body which is in its beauty is completely at peace, not just a happiness
that comes and goes.
245. It is the great and vast wealth of wisdom.

246. It is the natural form ofkindness transcending thought.
Not only is it great bliss, but there is an aspect of understanding.

It is the complete manifestation of the two wisdoms; the knowledge of
absolute phenomena and the knowledge of relative phenomena.

Having these two knowledges causes a great expanse of wisdom and
also it is the very manifestation of compassion. In the mind of great
compassion, the Buddha activity is unimaginable and unfathomable,
and manifests wherever needed.
247. Becauu ofwisdom, one does not stay in samsara

248. Because ofcompassion, one does not stay in nirvana
249. Activities are spontaneously accomplished without effort.
From this realization of dharmata, two great qualities arise: prajna

and compassion. Since one has understood the nature of phenomena,
there is no dwelling in the state of samsara and one will be naturally
liberated from it. Arising out of this wisdom is also great compassion.
Being in the state of bliss and peace for oneself is not sufficient.
There is this automatic, spontaneous compassion arising for all
beings. Because of the compassion there is no abiding in nirvana, no
staying in the state of peace or nirvana. Therefore, not only one's
own purpose is achieved, but the purpose of all beings. Buddha
activity which is completely without effort, not deliberate, will
spontaneously arise.
250. The luminosities ofground and path, combine like mother

and child.
251. Ground and fruition will be joined together
As this occurs the foundation clear light or luminosity and the

path luminosity "combine like mother and child." This was described
previously, exactly the same way. Primordial wisdom was always there
from the beginning. That foundation luminosity and the luminosity
which is realized on the path of practice become inseparable. The
mother and child clear light combine. Based on this experience of

the uniting of the mother and child luminosities, the foundation
Mahamudra and the fruition Mahamudra are simultaneously present,
or realized to be the same thing, not two.
252. Buddhahood is found in one's own mind.

253. The treasure that fulfills all wishes is revealed
254. E ma! What a great wonder!
Then it is said that the Buddha is found in one's own mind.

Buddhahood, the realization of Buddha doesn't come from
anywhere outside, it is not something newly found or invented but
it is found from within one's own mind. And at that time, all needs
and desires, anything whatsoever is revealed or brought forth, just
like opening a treasure. Everything that was ever needed is now
brought out like opening a great treasure. And where is that treasure?
It is inside, it is within one's mind and it is found. And this
phenomena is said to be so amazing. It is so fantastic, awesome. It
says that through these exceptional teachings and so forth it can be
realized this way. That is the ending of the discussion of the
foundation, path, and fruition Mahamudra.
Now at the very end Jamgon Kongtrul repeats in a very brief
way, going through the whole thing, this time dividing it into four,
first the view, then the meditation, then the action and then fruition.
255. Regarding the view ofMahamudra

256. Analysis cannot define it.
257. Therefore, throw knowledge of mental constructions away!
The Mahamudra view, cannot be reached through inference or

conclusion or investigation or any kind of intellectual process.
Normally, view is something that we investigate. We come up with a

theory through logical thinking, a logical process. But in the case of
Mahamudra this doesn't work. There is no way to say this is it, this is
the view that you are supposed to have, and this is Mahamudra. Any
kind of investigation or theoretical kind oflogical thinking does not
apply, it does not work at all. So it advises you to completely throw
out any kind of theories, any kind of logic, to throw them far away.
The view ofMahamudra has to be pointed out in our mind, it must
be realized immediately in dependence upon the blessings and the
powers of the lineage. Milarepa advised Gampopa in this way, that
in the practice of Mahamudra, there is nothing theoretical that is
going to help, that is going to arrive there, that the only thing is the
direct experience of it. And that actually, if you apply theories and
concepts to it there is a chance of it going astray and being completely
the wrong kind of experience.
258. Regarding the meditation ofMahamudra

259. Concentration on a thought cannot get through
260. Therefore abandon artificial resting in meditative equipoise.
In the meditation ofMahamudra there is no particular experience

that you have to try and cultivate, thinking, clinging, or fixating to
some desire to have a certain kind of meditation, thinking, "This is
what proper meditation ofMahamudra is." And "This is not a good
meditation or experience coming from Mahamudra meditation." Not
thinking in this way and not fixating on the experiences of bliss and
non-thought and clarity as being something, thinking, "This clarity,
I need to have this experience. I need to have this experience of non-
thought. I need to have this experience of emptiness" and so forth.
That is why the term "ordinary mind" is used, because there is no
kind of fabrication or contrivance at all, or clinging to what kind of
experience this meditation should be. So it says to totally throw that

whole idea out and just rest in whatever arises in the mind.
261. Regarding the action ofMahamudra

262. Rules do not apply.
263. Therefore free yourselffrom notions ofacting and not acting.
In the behavior or action of Mahamudra, there is no

deliberateness and thinking, "I should do this particular thing. I
should behave in this way. I shouldn't behave in this way," or thinking,
"Now I have been doing Mahamudra practice I have to act and b<.·have
in a certain way." There is no deliberateness, no kind of frame nf
reference at all to one's activities, they are completely free from any
thoughts of actions or non-actions, activity or non-activity.
264. Regarding the fruition ofMahamudra

265. Nothing new can be attained.
266. Therefore cast away hoping, fearing, and desiring.
For the fruition Mahamudra, there is no attaining of anything

new, except that you arrive at where you already were, you arrive at
the state which you already had or already existed. Nothing
whatsoever is new, nothing is different than it was, except arriving
back at where you started. So there are no ideas and one should
completely give up any hopes that there is going to be some fantastic
fruition of Mahamudra and it is going to be so wonderful and
incredible and some kind of big reward. And there should be no fear
of not obtaining this reward. Those desires of hopes and fears need
to be thrown far away.
267. This is the profound intention ofall Kagyupas.

268. It is the only path used by all the Buddhas and bodhisattvas.
So these are the qualities all the Kagyu lamas have attained. It is
the Mahamudra that they have practiced and the result ofMahamudra
they have attained. The instructions they have given to their disciples
were the Mahamudra instructions. So Mahamudra can be said to be
the very essence of their thoughts or intentions. Also it is the way, it
is the path which all Buddhas and all the Buddhas' children, all
bodhisattvas, all siddhas and so forth have traveled. They have
achieved enlightenment in this very way, in this one way. So it is the
single path traveled by all the Victors and their sons.
269. It is the method to turn away the confused circle ofexistence

270. It is dharma for obtaining Buddhahood in one lifetime,
271. The heart essence ofthe sutra and tantra teachings.
It is also the method or means to turn back, or to reverse all the

confusion of samsara, of existence. The whole of samsaric existence
is transcended through this method of Mahamudra. And it is also
the method of obtaining Buddhahood in a single lifetime. It is like
the very heart essence of all the teachings, all the dharma that comes
from the Buddha, both the sutras and all the tantras.
271. May I and all sentient beings reaching as for as space

272. Simultaneously attain realization and be liberated.
273. May we reach the supreme Mahamudra state.
Then finally the song ends in a supplication or prayer, that I

myself and all beings throughout space may be liberated through
realizing Mahamudra, altogether, all at the same time, and thereby
obtain the excellent state of Mahamudra.
This text was composed by Yonten Gyatso Lodro Thaye, the subject of
Padma, so as not to act against the seal ofthe all-encompassing speech of
Him, who is Prajnaparamita herself, emptiness endowed with all excellent
qualities, who appeared as a ~jra Holder. The place was Kunzang
Dechen Osal Ling on the left slope of the third Devikoti, the Precious
Tsan-like Rock. SHUBHAM
This essence of the Prajnaparamita was taught by "the Vajra

Holder which is to be understood as Jamgon Kongtrul's root lama
Perna Nyingche Wangpo. Since it is so completely profound and
vast in its scope, in order for it not to be lost, Jamgon Kongtrul
Lodro Thaye, or Yonten Gyatso, has written it down in this song.
The place where he wrote this down is the "tsa dra rinchen dra"
in the place called Devikoti. And he says the third Devikoti here
because another name for it is Tsari. In the instructions in the tantra
of Chakrasamvara are mentioned the twenty-four special places or
power places. And of the twenty-four power places there are eight
connected with body, eight connected with speech and eight
connected with mind. One of the ones that are connected with mind,
one of these sacred places is this place in India called Tsari, which is
the first. There is also another place in the southern part ofTibet
called Tsari, and then there is Jamgon Kongtrul's home here, which
he also calls Tsari or Devikoti. That is why it is called the third
Devikoti here. In the name tsa dra rinchen dra, which is the second
part of the name here, the dra means "like," so tsa dra means "like
tsa." So he is talking about that it is like Tsari which is the original
name of this place.
Then it is mentioned, as part of this name also, that it is a precious
rock which is like Tsari, which is literally the name. The rock where
Jamgon Kongtrul stayed was in the shape ofVajrakilaya. When the
famous terton Chokgyur l.ingpa went there to that place he
recognized it. There was a prophecy of Guru Rinpoche of there being

three termas that would exist. The first ofVajrasattva, then ofYangdag
and then of Dorje Phurba, associated with the three places, the three
points of forehead, throat and heart. Then when Chokgyur Lingpa
was there at Jamgon Kongtrul's place, seeing this rock structure, he
actually found these three treasures, these three termas, in the places
corresponding to the forehead, throat and heart of this rock structure.
Then in this special place which has these qualities he had a
retreat house to the left of it. This was called Dechen Osal Ling and
is where he wrote this song. SHUBHAM at the end there means
tashi, may everything be good, auspicious.
Questions
Question: Would you please explain again how bewilderment arises

from the sambhogakaya?
Rinpoche: It is not that you think that it is arising from sambhogakaya.
But this basic nature has this radiance, almost character kind of thing,
which becomes clearer and clearer because it is unimpeded, it is
unimpedable, unobstructable. So it manifests as further and further
clarity or luminosity, which eventually is the appearance of everything,
all objects and all objective reality, getting more and more clear. That
whole process which describes it more or less from the original state
through the whole process or development of more and more
vividness or clarity taking place is the impure aspect description. If
you describe that same thing taking place through the pure aspect
or, with realization, then that first unobstructedness of that radiance,
where its nature is clarity or luminosity, that part is called
sambhogakaya. Then when it is further manifested to actual
appearances, that part is called nirmanakaya. On the one side you
could call them bewilderment and on the other side sambhogakaya

and nirmanakaya.
Question: So it seems that the difference whether it goes in increasing

clarity and appearance is whether the emptiness aspect is present at
the same time or not.
Rinpoche: Yes exactly. If one keeps in mind the realization of
emptiness, then the first unimpeded aspect of the radiance is
sambhogakaya and the further manifestation is the power and ability
or strength of its manifestation is nirmanakaya. When there is no
realization of emptiness then it seems like the progressive development
of the clarity into final appearance, bewildered appearance.
Question: Could you say something more about what it means that
all qualities are present in the dharmakaya?
Rinpoche: This means that it has all qualities or is the foundation or
basis of all qualities. It has the ability; there exists the capability of
eliminating all that which is to be eliminated, all the bewilderment,
all the ignorance, all the bewildered appearances of our normal
experience. This whole thing which was described with the clarity
being more and more vivid and final, the appearances and the whole
duality appearing, is something which is to be cleared up or
eliminated. That bewilderment is to be eliminated. It is something
to be eliminated. When it is eliminated then we say it is through the
actualization of the emptiness of the dharmakaya and, through the
wisdom and quality of the understanding of the clarity aspect of this
potential, the fact of it having all this potential as clarity. Because it
has those two aspects or, one realizes those two aspects, it is said to
be the foundation of qualities.
Question: So the qualities are not the dharmakaya itself?

Rinpoche: The dharmakaya itself is not the qualities, it 1s the

foundation or basis from which the qualities arise.
Question: The book the Clear Light of Bliss lists a Mahamudra lineage
which didn't have any names I recognized. It was a text on the
completion stage of Mahamudra. I wondered whether this was the
same discipline as the Kagyus?
Rinpoche: Essentially the book discusses Mahamudra using the same
terms as we have, but it is from a different lineage (Gelugpa). It
comes through a different lineage and I think that our lineage, the
Kagyu lineage, is a little more profound. Why? Because our lineage
holders actually practiced and gained direct realization of
Mahamudra, their understanding arose from actual experience. The
other lineage has kept the meaning of the words very well and passed
on an intellectual level, but it has not always been based on experience
of the meditation.
The Six Realms of Samsara
Name & pictured in thangkas Obstacle
HIGHER REALMS
God The celestial paradises are Pride

(Skt. deva) shown
Demi-god Demi-gods are involved Jealousy

(Skt. asura) in conflict with the gods.
REALM EASIEST TO ATTAIN ENLIGHTENMENT
Human realm Human beings in their houses The five

practicing the dharma disturbing
emotions
LOWER REALMS
Animal realm Animals on earth Ignorance
Hungry ghost Beings with large bellies and Desire

(Skt. preta) very small mouths and necks
Hell beings Beings being tortured in hot Anger

and cold realms
The Five Paths
1. Path of Accumulation Practice four mindfulnesses,
recognize the four marks of
existence (impermanence, absence
of a self, suffering and peace).
Practice four renunciations
Practice four concentrative absorptions
(strong interest, perserverance,
attentiveness, and investigation)
2. Path of Application Practice five controlling powers

(confidence, sustained effort,
mindfulness, samadhi, and prajna).
These powers become "unshakable" at
the end of this path.
3. Path oflnsight/seeing Attain the first bodhisattva level of
perceiving emptiness.
Develop true awareness of the Four
Noble Truths and their 16 aspects.
Develop seven factors of enlightenment
(memory, investigation of meaning and
values, effort, joy, refinement and
serenity, samadhi, and equanimity).
4. Path of Cultivation One goes through the 2nd to 1Oth
(Meditation) bodhisattva levels.
One practices the eight-fold Noble Path
(right view, right intention, right speech,
right action, right livelihood, right
effort, right mindfulness, and right
meditation).
5. Path of No More Learning This is Buddhahood.

The Bodhisattva Levels
1. The Joyous One Emphasis on generosity
2. The Stainless One Emphasis on discipline
3. The Illuminating One Emphasis on patience
4. The Flaming One Emphasis on exertion
5. The One Difficult to Conquer Emphasis on meditation
6. The Manifest One Emphasis on wisdom
7. The Far Going one Emphasis on skillful activity
8. The Unshakable One Emphasis on future projection
9. The One of Good Discrimination Emphasis on efficacy
10. Cloud of Dharma Attaining enlightened wisdom

Transformation of Conciousncss into Wisdom
ORGAN CoNSCIOUSNESS WISDOM KAYAS
Eye l.Eye consciousness

Ear 2. Ear consciousness
Nose 3. Nose consciousness All-accomplishing wisdom Nirmanakaya
Tongue 4. Tongue consciousness
Body 5. Body consciousnes
6A. Non-conceptual mind consciousness
6B. Conceptual mind consciousness Dharmadhatu wisdom Svabhavikakaya
Mind 7A. Immediate mind consciousness Discriminating wisdom

Sambhogakaya
7B. Afflicted mind consciousness Wisdom of equality
8. Alaya consciousness Mirror-like wisdom Dharmakaya

Notes
1. This refers to the Five Treasuries composed by Jamgon Kongtrul Lodro

Thaye. These are: 1. The Treasury ofVast Teachings (Gyachen Kardzo)
which is the actual collected writings of Jamgon Kongtrul, works he
himself composed. 2. The Treasury of Knowledge (Sheja Dzo) is like a
collection of his writings on all fields of knowledge, 3. The Treasury of
Hidden Treasure Teachings (Rinchen Terzod), 4. The Treasury ofKagyu
Mantra Teachings (Kagyu Ngakzod), and 5. The Treasury of Spiritual
Instructions (Dam Ngakzod) are more like collections that he compiled.
2. The conditions for becoming a biological being are the ovum from your
mother and the sperm from your father, which when mixed with
consciousness forms that life and leads to the development of the fetus.
The seed essence of the ovum is the red element and while you are alive
it is in the centre of your body below your navel. The seed essence of
your father's sperm is the white element, and it is present in the centre
of your body at the top of your head. - Khenpo Karthar Rinpoche
3. This does not mean we should distort or deny our perception, but we
should emphasize the good qualities and let faults be without being
disturbed by them. This way we benefit most from whatever good a
teacher has to offer. - Cornelia Weishaar
4. Gampopa was the founder of the monastic order of the Kagyu School and
the lineages that branch out from him are known as the Dakpo Kagyu.
5. In Tibetan medicine and yoga there are subtle channels, like meridians in
acupuncture, through which subtle energies (Skt. prana) flow.
6. These six consist of the subtle heat practice, the illusory body practice,
the dream yoga practice, the luminosity practice, the ejection of
consciousness practice and the bardo practice.
7. From Gampopa's disciple Phagmo Drupa, the Phagmo Kagyu; from Baram
Dharma Wangchuk, the Baram Kagyu; from Dusum Khyenpa, (the
132 TilE SPIRITUAL SONG OF LODROTHAYE
first Gyalwang Karmapa), the Kamtsang Kagyu, and; Ghampo Tsultrim

Nyingpo's disciple Tsondru Trakpa, the Tshalpa Kagyu. These four are
known as the four greater or senior schools.
Phagmo Drupa had eight main disciples who founded eight
additional lineages: 1. The Drikhung Kagyu was founded by Drikhung
Kyopa Jigten Sumgyi Gonpo. 2. The Drukpa Kagyu was founded by
Drupchen Lingrepa Perna Dorje and his disciple Choje Tsangpa Gyare
Yeshe Dorje. 3. The Taklung Kagyu was founded by Taklung Thangpa
Tashi Pal. 4. The Yasang Kagyu was founded by Zarawa Kalden Yeshe
Senge and his disciple Yasang Choje Chokyi Monlam. 5. The Trophu
Kagyu was founded by Rinpoche Gyatsa, and his disciple Trophu
Lotsawa Champa Pal. 6. The Shuksep Kagyu was founded by Gyergom
Tsultrim Senge. 7. Yelpa Kagyu was founded by Yelpa Drupthop Yeshe
Tsekpa. 8. Martsang Kagyu was founded by Martsang Sherab Senge
8. In fact, garudas are said to be fully developed when they are born.
9. It may be helpful here to understand that the term "consciousness," which
in Sanskrit is vijana, (Tib. namshe) refers to a specific type of cognition.
It is the term for "cognition," jana, (Tib. yeshe) with the prefix vi, which
means complete or fully developed. It is a more specific term than
cognition and although it may sound like a positive thing to say "fully-
developed cognition," in this context it is actually somewhat pejorative
because it refers to cognition that has become developed in the sense of
becoming coarsened. This is the type of cognition-or consciousness-
that we as ordinary individuals have and it is divided into the eight or
six types of consciousnesses. All of these consciousnesses are considered
manifestations of the mind's impurity. They are things that arise when
a mind does not recognize its own nature. The basic idea of the
development of consciousness is that when a mind does not recognize
its own nature, its inherent lucidity that is just a mere cognition or bare
awareness, it runs wild. In running wild it becomes coarse or develops
into deluded cognition or consciousness, which is a characteristic of
samsara. Nevertheless, in the midst of the confused nature of these
consciousnesses, the nature of this deluded mind is unchanged.
NOTES 133
I 0. Some Buddhist schools such as those of the Theravada schools hold that
there are six consciousnesses with there being five sensory consciousnesses
{visual, auditory, olfactory, gustatory, tactile) and mental consciousness
which comprises the functions of the seventh and eighth consciousness.
Other Buddhist schools such as the Mind-only school, for example,
hold that there are the five sensory consciousnesses, a mental
consciousness, and then a separate seventh afflicted consciousness, and
a separate eighth alaya consciousness.
The five sensory consciousnesses perceive sensory input directly
without doing any evaluation. The sixth mental consciousness which is
what we call our "mind" it does all kinds of integration and evaluation
of the sensory consciousnesses. The seventh afflicted consciousness is
the every-present belief in an "I." The first seven consciousnesses are
held together by the eighth foundation or alaya consciousness which
also functions to store the imprints of everything happening in the
sixth consciousness.
11. In Thrangu Rinpoche's Transcending Ego he describes this eighth
consciousness in much more detail and two aspects of it. First, the eighth
consciousness holds all the other consciousnesses together so one has
the feeling that one is a single unitary being which gradually changes in
time. Second, it is also the "store-house" consciousness in which all the
karmic seeds are stored so when one sees an airplane, for example, one
remembers that this is an airplane. These karmic seeds or latencies (Tib.
bakchag) also carry one's karma of positive and negative actions which
continues on from one lifetime to the next.
12. What happens is that all of the bakchag, "habitual tendencies or habits
or ways of perceiving" are stored in the alaya or storehouse consciousness,
the kun zhi namshe; then when certain conditions come together, we
get the projections of all of these appearances that are the result of our
having stored our previous habits in this storehouse consciousness. We
think that these projections from our own consciousness are real, when
in fact they're not, they're just confused appearances. The storehouse
consciousness is called by two different names to illustrate the two
functions that it performs. The first is called "the holding consciousness"

because it holds all of the habitual tendencies, the imprints from our
previous ways of perceiving. The second is called the conditioned
consciousness because when certain conditions come together, then
certain habits wake up and emit certain projections of appearances. In
this way, you can think of the storehouse consciousness as being like a
tape recorder. When it's on record, then it's storing all of the information,
all of the sounds, etc.; then when you put it on play, it sends them out.
In terms of the way that confusion arises, it's explained that the
egoistic mind (the seventh consciousness) is like wind and the storehouse
consciousness is like the ocean. So the wind of the egoistic mind blows
on this ocean of the storehouse consciousness and causes these waves to
come up out of it and those waves are the dualistic appearances that we
think to be real. - Khenpo Tsultrim Gyatso Rinpoche
13. This is the translation of the Tibetan word salwa which is also translated
variously as "brilliance," "luminous clarity," and "luminosity." We
must not make the mistake of thinking of this as some kind of light
such as we get from a light bulb even though the words suggest this.
Rather it is simply that continuous awareness, that knowing, that the
mind always has.
14. We understand that the alaya or kun zhi does not lead to bewilderment,
rather the habitual patterns do. When we recognize the ultimate state
of the kun zhi, the ground consciousness, which is free of habitual
patterns, we have realized wisdom. When it is free of all habitual patterns,
it is no longer the kun zhi consciousness but the kun zhi wisdom, the
jnana-alaya.
15. The union or inseparability of luminosity and emptiness refers to the
fact that mind is empty, yet at the same time it is knowing, aware and so
it also has luminosity. The emptiness could not exist without the
luminosity and the luminosity could not exist without the emptiness.
16. For these nine examples see Thrangu Rinpoche's The Uttaratantra: A
Treatise on Buddha-Essence. Namo Buddha and ZCG Publications.
17. When we say the co-emergence of ignorance and the eighth
NOTES 135
consciousness, we mean that this misunderstanding of not knowing

that external phenomena are empty and not "solid and real" arises and
reinforces the eighth consciousness.
18. In this analogy the many thoughts and emotions and false beliefs such
as "there is a real self" are compared to the waves on an ocean with the
waves appearing very real, but they just come and go and don't have
any real lasting substance. The true nature of mind or its essence is not
thoughts and emotions, but a deep calm abiding which lasts forever
just like the ocean itself.
19. The word "affiictive" is an English translation for the Sanskrit klesha
and mon nong in Tibetan which are the negative disturbing emotions of
anger, attachment and ignorance. The point being that even though
the seventh consciousness has a negative connotation, it is not negative
as long as there is no attachment to self.
20. Bewildered in this context refers to an incorrect perception. In other
words, the true nature of self is that it is "empty" that is, that it is not a
solid single entity, yet when we think of ourselves, it is as a solid, real
thing. This is what is meant here by confusion or bewilderment or in
Tibetan ma rigpa.
21. There are two levels of reality or two truths as they are often called
kunzop (relative truth) and dondam (ultimate truth). Kunzop refers to
the world as perceived by ordinary (unenlightened) beings and this
reality is an illusion or fake in that we believe that objects are solid
and enduring. We call this conventional reality because this is what
most people perceive and believe in. However, a person who is
enlightened will see that the world is actually empty of inherent nature
and therefore see the world as it really is. This is referred to then as
absolute truth or ultimate truth.
One Western example is that if we have a cup, it looks white and
solid and made out of material we call china. This is the conventional
level. Yet scientists would tell us that this "cup" is really a collection of
different elements and the atoms of these elements are moving at
incredible speeds and the "white" we and all other humans see is really
just a particular wavelength oflight. This would be more like the ultimate
level of reality.
22. Fully enlightened beings, Buddhas, and their manifestations are often
understood by way of the three kayas: the dharmakaya is enlightenment
itself, wisdom beyond any reference point which can only be perceived
by other enlightened beings; the sambhogakaya, often called the
enjoyment body, manifests in the pure lands, which can only be seen
by advanced bodhisattvas; and the nirmanakaya, which can be seen by
ordinary beings as in the case of the historical Buddha, who was a
supreme nirmanakaya, meaning that he displayed all the physical signs
and marks of perfection, but nirmanakaya can also be any type of being
or relative appearance to assist ordinary beings.
23. The failure of the mind to recognize its own true nature is what is meant
by the term ma rigpa, or ignorance, the first level of obscuration or
defilement in the mind. As a result of this ignorance, there arises in the
mind the imputation of an 'T' and an "other" (the other being something
that is conceived as something that is other than the mind). This dualistic
clinging, something that we have had throughout beginningless time
and that never stops (until enlightenment), is the second level of
obscuration, the obscuration of habits (habitual tendency).
Based upon this dualistic clinging arise the three root mental afflictions:
mental darkness (variously rendered by translators as ignorance,
bewilderment, confusion, etc.), desire and aggression. Based upon these
three afflictions there arise some 84,000 various mental afflictions
enumerated by the Buddha, all of which together comprise the third
level of obscuration, called the obscuration of mental afflictions
(variously rendered as klesha, emotional affliction, disturbing emotions,
etc). Under the influence of these, we perform actions that are obscured
in their nature, which result in the fourth level of obscuration, called
the obscuration of actions or karma. This is the process that keeps us in
samsara. - Khabje Kalu Rinpoche
24. It was said by Tilopa, "Child, it is not by appearances that you are
fettered, but by craving. Therefore Naropa, relinquish or cut through
NOTES 137
craving." The distinction needs to be made between appearances and our

craving for or grasping at them. Appearances themselves are not a problem.
Grasping or craving is problematic. - Khenchen Thrangu Rinpoche
25. "Ordinary" mind does not denote common mind that everyone has
which is full of thoughts, desires, etc., but rather the original mind
which is free of all disturbing emotions and incorrect wisdom.
There is no need to do anything to your present wakefulness at the
moment of recognizing; it is already as it is. That is the true meaning of
naked ordinary mind, a famous term in Tibetan. It means not tampered
with. There is no "thing" which needs to be accepted or rejected; it is
simply as it is. The term 'ordinary mind' is the most immediate and
accurate term to describe the nature of mind. No matter what
terminology is being utilized within the Middle-way, Mahamudra or
Dzogchen, naked ordinary mind is the simplest term.
26. The desire realm comprises the six realms of gods, demi-gods, humans,
animals, hungry spirits and hell-beings. The form realm comprises
eighteen classes of god of subtle form. The formless realm comprises
four classes of gods.
27. One taste and co-emergent wisdom are generally the same, but they are
used in a different way. Co-emergent wisdom is used in discussing the
very essence of the nature, the foundation of one's realization being the
true nature. Whereas one flavor is talking about the gradual experience,
the enhancing of our experience through the different levels and at one
point we experience it as one flavor. - Khenchen Thrangu Rinpoche
28. There are two categories of obscurations or defilements that cover one's
Buddha-essence: the emotional affiictions or obscuration of the disturbing
emotions (the three root affiictions are ignorance, desire and aggression),
and the more subtle obscurations known variously as the defilement of
latent tendencies, the obscuration of dualistic perception, intellectual
obscurations, or the cognitive obscurations (seeing the world from the
perspective of a "self" and what is "other"). The first category prevents
sentient beings from freeing themselves from samsara, while the second
prevents them from gaining accurate knowledge and realizing truth.
29. There is a correspondence between these four stages of Mahamudra

(one-pointedness, simplicity, one-flavor and non-meditation) and the
five paths of accumulation, application, seeing, meditation and no-more-
learning. The first level of one-pointedness refers mainly to one-pointed
tranquility (Shamatha) meditation. The lesser and middling levels of
one-pointedness would be more or less associated with the path of
accumulation. The greater level of one-pointedness would be more
associated with the path of application because one is joined to the true
meaning. The second Mahamudra stage of freedom from concept
(simplicity) is associated with the path of seeing. The stage of beyond
concept means that first of all we have developed the power ofShamatha,
and then through that tranquility meditation we develop Vipashyana.
Because of the insight ofVipashyana, we realize the true nature, which
corresponds to the path of seeing.
The third Mahamudra stage of one-flavor corresponds to the path
of cultivation or meditation, and the fourth Mahamudra stage of non-
meditation corresponds to the fifth path of no-more-learning. The one-
flavor stage corresponds to the second to the seventh bodhisattva levels.
The eighth bodhisattva level corresponds to the lesser aspect of non-
meditation. The ninth and the tenth bodhisattva levels correspond to
the middling aspect of beyond meditation level. Then the state of
Buddhahood would be the highest of the twelve sub-sections, the highest
point of the non-meditation level.
When we reach the twelfth stage, the highest stage of non-
meditation through Mahamudra practice, then the qualities of mind
that we achieve are the same as those of Buddhahood, those achieved
through the classic, long Mahayana path. But the speech and the physical
qualities are not quite the same. This is because when we traverse the
ordinary Mahayana path, then for many endless kalpas we are taking
birth again and again and generating virtue. This is an extremely
powerful thing, even though it is a much longer process. In that long
process we accumulate such vast virtue that this will lead, at the end of
the ordinary Mahayana path, to the tremendous physical and speech
NOTES 139
qualities that we associate with the thirty-two and eighty marks of the
Buddha. When we go through the very profound and rapid path of
Mahayana, we won't necessarily get those. If we look at the life ofJetsun
Milarepa or the life of Gampopa, they didn't manifest the thirty-two
signs and the eighty marks like the Shakyamuni Buddha did. This is
because, for instance with Milarepa, he was born into an ordinary body
and quickly perfected the Mahamudra. So the mind quality of realization
is exactly the same, but the body and speech qualities that manifest for
others are not the same. - Khenchen Thrangu Rinpoche
30. The Tibetan is zung Jug which is often translated as unity. But as the
Tibetan term clearly implies the coming together of two factors such as
emptiness and luminosity, coincidence is more precise. - Cornelia
Weishaar
Glossary of Terms
Afflicted consciousness. The seventh consciousness. As used here it has two

aspects: the immediate consciousness which monitors the other
consciousnesses, making them continuous, and the klesha consciousness
which is the continuous presence of self. (See consciousnesses, eight)
Afflictive obscuration. There are two types of obscurations that cover one's
Buddha nature. The obscuration of the affiictive or disturbing emotions
and the obscuration of dualistic perception, or sometimes called the
intellectual obscurations or cognitive obscurations.
Alaya consciousness. (Tib. kunzhi namshe) According to the Chittamatra school
this is the eighth consciousness and is often called the ground
consciousness or storehouse consciousness.
Atman. Sanskrit for a permanent "self" which exists.
Bhumi. Level or stage. There are ten bodhisattva levels which begin with the
path ofseeing in the surra tradition. The tantric tradition has thineen levels.
Blessings. (Tib. chin lap) Splendor wave, conveying the sense of atmosphere
descending or coming toward the practitioner. One's root guru and
lineage are said to be the source of blessings. When the student can
open themselves with uncontrived devotion, the grace of the lineage
manifests as blessings, which dissolve into them and awaken them to a
sense of greater reality.
Bodhichitta. Literally, the mind of enlightenment. There are two kinds of
bodhichitta: absolute bodhichitta, which is completely awakened mind
that sees the emptiness of all phenomena, and relative bodhichitta which
is the aspiration to practice the six paramitas and free all beings from
the suffering of sam sara. In regard to relative bodhichitta, there are also
two kinds: aspiration bodhichitta and perseverance bodhichitta.
Bodhisattva. "Heroic mind." Bodhi means blossomed or enlightened, and
sattva means heroic mind. Literally, one who exhibits the mind of
enlightenment. Also an individual who has committed him or herself

to the Mahayana path of compassion and the practice of the six paramitas
to achieve Buddhahood to free all beings from samsara. These are the
heart or mind disciples of the Buddha.
Bodhisattva levels. (Skt. bhumz) The levels or stages a bodhisatrva goes through
to reach enlightenment. These consist of ten levels in the surra tradition
and thirteen in the tantra tradition. The ten are: 1. Overwhelming Joy,
2. Stainless, 3. Radiant, 4. Luminous, 5. Difficult to Practice, 6.
Obviously Transcendent , 7. Far Gone, 8. Unshakeable, 9. Excellent
Discriminating Wisdom, 10. Cloud of Dharma.
Buddha nature. (Tib. de shegs nying po) The essential nature of all sentient
beings; the potential for enlightenment.
Chakrasamvara. A meditational deity which belongs to the Anuttarayoga
tantra set of teachings. A main yidam or tantra of the New Schools.
Channels, winds and essences. Nadi, prana and bindu; the constituents of
the vajra body. These channels are not anatomical structures, but more
like meridians in acupuncture. There are thousands of channels, but
the three main channels that carry the subtle energy are the right, left
and central channel. The central channel runs roughly along the spinal
column while the right and left are on the sides of the central channel.
According to the yogic teachings of the path of skillful means,
realization is attained through synchronization ofbody and mind. This
may be achieved through meditating on nadi (channels), prana {energy),
and bindu (drops)- the psychic components in the illusory body. Prana
is the energy, or "wind," moving through the nadis. As is said, "Mind
consciousness rides the horse of prana on the pathways of the nadis.
The bindu is mind's nourishment."
Because of dualistic thinking, prana enters the left and right
channels. This divergence of energy in the illusory body corresponds to
the mental activiry that falsely distinguishes between subject and object
and leads to karmically determined activiry. Through yogic practice,
the pranas can be brought into the central channel and therefore
transformed into wisdom-prana. Then the mind can recognize its
fundamental nature, realizing all dharmas as unborn.
GLOSSARY OF TERMS 143
This belongs to advanced practice and can only be learned through

direct oral transmission from an accomplished guru. Once the meditator
is well established in the experience of the fundamental nature of mind,
they can meditate on it directly, dissolving the nadi, prana, and hindu
visualization. Meditation using the concept of psychic channels is
regarded as being the completion stage with signs, and the formless
practice which contemplates the nature of mind directly is the
completion stage without signs.
Chittamatra school. A school founded by Asanga in the fourth century, usually
translated as the Mind-only school. It is one of the four major schools
in the Mahayana tradition (the others being the two Rangtong -
Svatantrika and Prasangika - and Shentong) and its main tenet (to
greatly simplify) is that all phenomena are mental events.
Clarity. (Tib. salwa) Also translated as luminosity. The nature of mind is
that it is empty of inherent existence, but the mind is not just voidness
or completely empty because it has this clarity which is awareness or
the knowing of mind. So clarity is a characteristic of emptiness (shunyata)
of mind.
Co-emergent wisdom. (Skt. sahajajnana, Tib. /hen chik kye pay yeshe) The
advanced realization of the inseparability of samsara and nirvana and
how these arise simultaneously and together.
Cognitive obscurations. There are two types of obscuration that cover one's
Buddha nature; the obscuration of the afflictive or disturbing emotions
and the obscuration of dualistic perception, sometimes called the
intellectual obscurations or cognitive obscurations. The cognitive
obscuration is the subtle obscuration of holding on to the concepts of
subject, object and action.
Completion stage. In the Vajrayana there are two stages of meditation: the
creation/development stage and the completion stage. Completion
stage with marks is the six doctrines. Completion stage without marks
is the practice of essence Mahamudra, resting in the unfabricated
nature of mind.
Conditioned (cyclic) existence. (Skt. samsara) Ordinary existence which
contains suffering because one still possesses attachment, aggression,

and ignorance. It is contrasted to liberation or nirvana.
Consciousnesses, sensory. These are the five sensory consciousnesses of sight,
hearing, smell, taste, touch, and body sensation.
Consciousnesses, eight. (Skt. vijfiana) These are the five sensory consciousnesses
of sight, hearing, smell, taste, touch, and body sensation. Sixth is mental
consciousness, seventh is afflicted consciousness, and eighth is ground
consciOusness.
Consciousnesses, six. The five sensory consciousnesses and the mental
consciOusness.
Creation stage. (Skt. utpattikrama) In the Vajrayana there are two stages of
meditation: the development and the completion stage. The creation
stage is a method of tantric meditation that involves the visualization
and contemplation of deities for the purpose of purifying habitual
tendencies and realizing the purity of all phenomena. In this stage
visualization of the deity is established and maintained.
Desire realm. Comprises the six realms of gods, demi-gods, humans, animals,
hungry spirits and hell-beings.
Dharmadhatu. Dharma is "the truth" and dhatu means, "space free from a
centre." The all-encompassing space, unoriginated and without beginning,
out of which all phenomena arises. The Sanskrit means "the essence of
phenomena'' and the Ttbetan means "the expanse of phenomena," but it
usually refers to the emptiness that is the essence of phenomena.
Dharmadhatu and dharmakaya are essentially the same; they are two
indivisible aspects of the same thing. The dharmakaya emphasizes the
wisdom aspect while dharmadhatu emphasizes the emptiness aspect.
Dharmakaya. (Tib. cho ku} One of the three bodies of Buddhahood. It is
enlightenment itself, that is, wisdom beyond any point of reference.
(see kayas, three.}
Dharmata. Dharmata is often translated as "suchness," "the true nature of
things" or "things as they are." It is phenomena as it really is or as seen
by a completely enlightened being without any distortion or obscuration,
so one can say it is "reality." The nature of phenomena and mind.
Dhatu. These are the six sensory objects of sight, sound, smell, taste and
body sensation; the six sense faculties: the visual sensory faculty, the
auditory sensory faculty, etc., and the six sensory consciousnesses: the
visual consciousness, the auditory consciousness, etc. They make up
the eighteen constituents of perception.
Doha. A spiritual song spontaneously composed by a Vajrayana practitioner.
It usually has nine syllables per line.
Dzogchen. (Skt. mahasandht) Literally "the great perfection." The teachings
beyond the vehicles of causation, first taught in the human world by
the great Vidyadhara Garab Dorje.
Eight Kagyu Lineages. Phagmo Drupa, one of the four greater lineage
founders, had eight main disciples who founded eight additional
lineages: 1. The Drikhung Kagyu was founded by Drikhung Kyopa
Jigten Sumgyi Gonpo. 2. The Drukpa Kagyu was founded by Drupchen
Lingrepa Perna Dorje and his disciple Choje Tsangpa Gyare Yeshe Dorje.
3. The Taklung Kagyu was founded by Taklung Thangpa Tashi Pal. 4.
The Yasang Kagyu was founded by Zarawa Kalden Yeshe Senge and his
disciple Yasang Choje Chokyi Monlam. 5. The Trophu Kagyu was
founded by Rinpoche Gyatsa, and his disciple Trophu Lotsawa Champa
Pal. 6. The Shuksep Kagyu was founded by Gyergom Tsultrim Senge.
7. Yelpa Kagyu was founded by Yelpa Drupthop Yeshe Tsekpa. 8.
Martsang Kagyu was founded by Martsang Sherab Senge
Eight mental constructs or complexities are mental formulations that
phenomena have such attributes as arising and ceasing, being singular
or plural, coming and going, and being the same or being different.
Eight worldly concerns. (Tib. jik ten cho gysh) These keep one from the path;
they are attachment to gain, attachment to pleasure, attachment to
praise, attachment to fame, aversion to loss, aversion to pain, aversion
to blame and aversion to a bad reputation.
Emptiness. (Tib. tongpa nyi Skt. shunyata) A central theme in Buddhism. It
should not lead one to views of nihilism or the like, but is a term
indicating the lack of any truly existing independent nature of any and
all phenomena. Positively stated, phenomena do exist, but as mere
appearances, interdependent manifestations of mind with no limitation.

It is not that it is just your mind, as mind is also free of any true existence.
This frees one from a solipsist view. This is interpreted differently by
the individual schools.
Empowerment. (Skt. abhisheka) The conferring of power or authorization to
practice the Vajrayana teachings, the indispensable entrance door to
tantric practice. To do a Vajrayana practice one must receive the
empowerment from a qualified lama. One should also receive the
practice instruction (Tib. trt) and the textual reading (Tib. lung).
Eternalism. The belief that there is a permanent and causeless creator of
everything; in particular, that one's identity or consciousness has a
concrete essence which is independent, everlasting and singular.
Experience and realization. (Tib. myamtog) An expression used for insight
and progress on the path. "Experience" refers to temporary meditation
experiences and "realization" to unchanging understanding of the nature
of things.
Five paths. According to the sutras there are five paths: the path of accumulation,
the path of application, the path of seeing/insight (attainment of the first
bodhisattva level), the path of meditation and the path of no more learning
(Buddhahood). The five paths cover the entire process from beginning
dharma practice to complete enlightenment.
Five wisdoms. The dharmadhatu wisdom, mirror-like wisdom, wisdom of
equality, discriminating wisdom and all-accomplishing wisdom. They
should not be understood as separate but rather as different functions
of one's enlightened essence.
Form realm. God realms of subtle form.
Formless realm. The abode of an unenlightened being who has practiced the
four absorptions: infinite space, infinite consciousness, nothing
whatsoever, and neither presence nor absence (of conception).
Four common foundations. These are the four thoughts that turn the mind
toward dharma. They are reflection on precious human birth,
impermanence and the inevitability of death, karma and its effects,
and the pervasiveness of suffering in samsara.
GLOSSARY 0 F TERMS 147
Four empowerments. The empowerments of vase, secret, wisdom-knowledge

and precious word.
Four extremes. (Tib. tha shz) Existence, non-existence, both and neither.
Four joys. (Tib. dga' ba bzhz) These are joy, supreme joy, transcendent joy,
and co-emergent joy.
Four Kagyu Lineages. From Gampopa's disciple Phagmo Drupa, the Phagmo
Kagyu; from Baram Dharma Wangchuk, the Baram Kagyu; from
Dusum Khyenpa, (the first Gyalwang Karmapa), the Kamtsang Kagyu,
and; Ghampo Tsultrim Nyingpo's disciple Tsondru Trakpa, the Tshalpa
Kagyu. These four are known as the four greater or senior schools.
Four uncommon foundations. (Tib. Ngondro and pronounced "nundro")
Tibetan for preliminary practice. One usually begins the Vajrayana path
by doing the four preliminary practices which involve about 100,000
refuge prayers and prostrations, 100,000 Vajrasattva mantras, 100,000
mandala offerings, and 100,000 guru yoga practices.
Four Yogas of Mahamudra. Four stages in Mahamudra practice: one-
pointedness, simplicity, one taste and non-meditation.
Gampopa. ( 1079-1153 C. E.) One of the main lineage holders of the Kagyu
lineage in Tibet. A student of Milarepa, he established the first Kagyu
monastic monastery and is known also for writing the jewel Ornament
of Liberation.
Garuda. A mythical bird that hatches fully grown.
Guru. (Tib. lama) A teacher in the Tibetan tradition who has reached
realization.
Guru yoga. A practice of devotion to the guru culminating in receiving his
blessing and blending indivisibly with his mind. Also refers to the fourth
practice of the preliminary practices of Ngondro.
Habitual patterns. (Skt. vasana. Tib. bakchak) Patterns of conditional response
that exist as traces or tendencies stored in the alaya-vijnana, the eighth
consciousness sometimes called the store-house or all-base consciousness.
So called because it is a repository of all karmically conditioned patterns.
All dualistic or ego-oriented experiences leave a residue, which is stored
in rhe alaya-vijnana until a later time when some conscious occurrence
activates the habitual pattern. The pattern then generates a response in

the form of a perception or an action. This response leaves its own
karmic residue, stored again in the unconscious repository, and the cycle
continues. The explanation of this system is a central teaching of the
Chittamatrin tradition of Mahayana Buddhism.
Hevajra. This is the "mother tantra" of the Anuttarayoga tamra, which is
the highest of the four yogas. Hevajra is said to be an exclamation of
joy. Hevajra transforms sense pleasures into joy through the realization
of the identity of form and emptiness. Hevajra is depicted in two, four,
six, twelve, and sixteen-armed forms, dancing in union with his consort,
usually Nairatmya.
jamgon Kongtrul Lodro Thaye. A great non-sectarian master of the nineteenth
century and author of more than one hundred volumes of books.
jnana. (Tib. yeshe) Enlightened wisdom that is beyond dualistic thought.
Kagyu. (Tib.) Ka means oral and gyu means lineage; the lineage of oral
transmission. One of the four major schools of Buddhism in Tibet. It
was founded in Tibet by Marpa and is headed by His Holiness Karmapa.
The other three are the Nyingma, the Sakya and the Gelugpa schools.
Karma Kagyu. (Tib.) One of the eight schools of the Kagyu lineage ofTibetan
Buddhism which is headed by His Holiness Karmapa.
Karmapa. The name means Buddha activities. The Karmapas are the head
of the Kagyu school of Buddhism and were the first to implement the
tradition of incarnate lamas. Karmapas are thought to be an emanation
of the bodhisattva Avalokiteshvara.
Karmic latencies or imprints. (Skt. vasana, Tib. bakchag) Every action that a
person does has an imprint which is stored in the eighth consciousness.
These latencies express themselves later by leaving the eighth
consciousness and entering the sixth consciousness upon being
stimulated by external experience.
Kayas, three. There are three bodies of the Buddha: the nirmanakaya,
sambhogakaya and dharmakaya. The dharmakaya, also called the "truth
body," is the complete enlightenment or the complete wisdom of the
Buddha that is unoriginated wisdom beyond form and manifests in the
sambhogakaya and the nirmanakaya. The sambhogakaya, also called the

"enjoyment body," manifests only to bodhisattvas. The nirmanakaya, also
called the "emanation body," manifests in the world and in this context
manifests as the Shakyamuni Buddha. The fourth kaya is the
svabhavikakaya, which is the "essence body," the unity of the other three.
King Indrabhuti. An Indian king during the time of the Buddha who become
an accomplished master. He symbolizes the person of the highest caliber
who can use sense pleasures as the path of practice.
Klesha. (Tib. nyon mong) Also called the "disturbing emotions," these are the
emotional afflictions or obscurations (in contrast to intellectual
obscurations) that disturb the clarity of perception. These are also
translated as "poisons." They include any emotion that disturbs or distorts
consciousness. The three main kleshas are desire, anger and ignorance.
The five kleshas are the three above plus pride and envy/jealousy.
Lama. (Skt. guru) La means nobody above himself or herself in spiritual
experience and ma means expressing compassion like a mother. Thus
the union of wisdom and compassion, feminine and masculine qualities.
Lama is also a title given to a practitioner who has completed some
extended training.
Lineage gurus. The lineage gurus are the gurus of the line of transmission of
what we study and practice. These transmissions date from the teachings
of the Buddha himself. All of the line of gurus in that transmission
from the Buddha, who first gave the teachings, up until the present
time constitute what we call the lineage gurus.
Lotsawa. Sanskrit for "translator."
Lower realm. The three lower realms are birth as a hell being, hungry ghost
and animal.
Luminosity. (Tib. selwa) In the third turning of the wheel of dharma, the
Buddha taught that everything is void, but this voidness is not completely
empty because it has luminosity. Luminosity or clarity allows all
phenomena to appear and is a characteristic of and inseparable from
emptiness (Skt. shunyata).
Luminosity. (Tib. osel) Literally "free from the darkness of unknowing and
endowed with the ability to cognize." The two aspects are "empty
luminosity," like a clear open sky; and "manifest luminosity," such as
colored light images, and so forth. Luminosity is the uncompounded
nature present throughout all of samsara and nirvana.
Madhyamaka. The most influential of the four schools of Indian Buddhism
founded by Nagarjuna in the second century C.E. The name comes
from the Sanskrit word meaning "the Middle-way" meaning that it is
the middle way between eternalism and nihilism. The main postulate
of this school is that all phenomena - both internal mental events and
external physical objects - are empty of any true nature. The school
uses extensive rational reasoning to establish the emptiness of
phenomena. This school does, however, hold that phenomena do exist
on the conventional or relative level of reality.
Mahamudra. (Tib. cha ja chm po) Literally means "great seal" or "great
symbol," meaning that all phenomena are sealed by the primordially
perfect true nature. This form of meditation is traced back to Saraha
(tenth century) and was passed down in the Kagyu school through
Marpa. This meditative transmission emphasizes perceiving mind
directly rather than through rational analysis. It also refers to the
experience of the practitioner where one attains the union of emptiness
and luminosity and also perceives the non-duality of the phenomenal
world and emptiness; also the name of Kagyupa lineage.
Mahapandita. Maha means great and pandita Buddhist scholar.
Mahasiddha. A practitioner who has a great deal of realization. Maha means
great and siddha refers to an accomplished practitioner. These were
particularly Vajrayana practitioners who lived in India between the eight
and twelfth century and practiced tantra. The biography of some of the
most famous is found in The Eighty-four Mahasiddhas.
Mahayana. (Tib. tek pa chen po) Literally, the "Great Vehicle." These are the
teachings of the second turning of the wheel of dharma, which emphasize
shunyata (see shunyata), compassion and universal Buddha nature. The
purpose of enlightenment is to liberate all sentient beings from suffering
as well as oneself. Mahayana schools of philosophy appeared several
hundred years after the Buddha's death, although the tradition is traced
toteachings he gave at Rajgriha, or Vulture Peak Mountain.
Maitripa-was a guru ofMarpa, the Tibetan forefather of the Kagyu lineage.
Thus it is through Maitripa that Maitreya and Asanga's crucial work on
Buddha nature, the Uttaratantrashastra (Anuttara), became widely
followed in Tibet. It is said that he had been a student ofNaropa when
the latter was head of Nalanda monastic university. Maitripa also
transmitted to Marpa the esoteric aspect of Buddha nature embodied
in the Mahamudra teachings, which treat the topic of mind in great
detail and provide a wide range of progressive, highly refined
meditations. Maitripa was brought to enlightenment through
Mahamudra under his guru Savari, who received the complete teachings
ofMahamudra from Nagarjuna, who received them from Sahara, whom
Marpa encountered in his dream state.
Mantra. (Tib. ngags) 1) A synonym for Vajrayana. 2) A particular combination
of sounds symbolizing the nature of a deity, for example OM MANI
PEME HUNG. These are invocations to various meditation deities which
are recited in Sanskrit. These Sanskrit syllables, representing various
energies, are repeated in different Vajrayana practices.
Mara. Difficulties encountered by the practitioner. The Tibetan word means
heavy or thick. In Buddhism mara symbolizes the passions that
overwhelm human beings as well as everything that hinders the arising
of wholesome roots and progress on the path to enlightenment. There
are four kinds: skandha-mara, which is incorrect view of self; klesha-
mara, which is being overpowered by negative emotions; matyu-mara,
which is death and interrupts spiritual practice; and devaputra-mara,
which is becoming stuck in the bliss that comes from meditation.
Marpa. ( 1012-1097 C. E.) Marpa was known for being a Tibetan who made
three trips to India and brought back many tantric texts, including the
Six Yogas of Naropa, the Guyhasamaja, and the Chakrasamvara
practices. His root teacher was Tilopa, the founder of the Kagyu lineage
and the teacher of Naropa. Marpa initiated and founded the Kagyu
lineage in Tibet.
Mental consciousness. The sixth consciousness is the faculty of thinking which

produces thoughts based upon the experiences of the five sense-
consciousnesses or its own previous content. (see eight consciousnesses).
Mental factors. Mental factors are contrasted to mind in that they are more
long-term propensities of mind including eleven virtuous factors such
as faith, detachment and equanimity; the six root defilements such as
desire, anger and pride; the rwenty secondary defilements such as
resentment, dishonesty and harmfulness.
Middle-way or Madhyamaka school. A philosophical school founded by
Nagarjuna and based on the Prajnaparamita sutras of emptiness.
Milarepa. ( 1040-1123 C. E.) Milarepa was a student of Marpa who attained
enlightenment in one lifetime. Mila, named by the deities and repa
means white cotton. His student Gampopa established the (Dakpo)
Kagyu lineage in Tibet.
Mind-only school. Also called Chittamatra school. This is one of the major
schools in the Mahayana tradition founded in the fourth century by
Asanga that emphasized everything is mental events.
Mudra. In this book it is a "hand seal" or gesture that is performed in specific
tantric rituals to symbolize certain aspects of the practice being done.
Also can mean spiritual consort, or the "bodily form" of a deity.
Nadi. The channels in the vajra body through which the winds flow.
Nagarjuna. An Indian master of philosophy. Founder of the Madhyamaka
school and author of the Knowledge of the Middle "Way and other
important works. (second - third century)
Naropa. (956-1 040 C.E.) An Indian master best known for transmitting
many Vajrayana teachings to Marpa who took these back to Tibet before
the Moslem invasion of India.
Nihilism. (Tib. chad Ita) Literally, "the view of discontinuance." The extreme
view of nothingness: no rebirth or karmic effects, and the non-existence
of a mind after death.
Nirmanakaya. (Tib. tulku) There are three bodies of the Buddha; the
nirmanakaya or "emanation body" manifests in the world and in this
context manifests as the Shakyamuni Buddha. (see kayas, three.)
Nirvana. Literally, "extinguished." Individuals live in samsara and with

spiritual practice can attain a state ofliberation in which all false ideas
and conflicting emotions have been extinguished. This is called nirvana.
The nirvana of a Hinayana practitioner is freedom from cyclic existence
as an arhat. The nirvana of a Mahayana practitioner is Buddhahood,
free from extremes of dwelling in either samsara or the perfect peace of
an arhat.
Sometimes it is categorized as three types: nirvana of naturalness,
which is ground nirvana; nirvana of cessation, which is path nirvana;
and non-abiding nirvana, which is the reward or fruition nirvana.
Non-distraction. (Tib. yeng me) Not straying from the continuity of the
practice.
Non-fabrication. (Tib. zo me) The important key point in meditation of
Mahamudra and Dzogchen; that innate wakefulness is not created
through intellectual effort.
Non-meditation. (Tib. gom me) The state of not holding on to an object
meditated upon nor a subject who meditates. Also refers to the fourth
stage of Mahamudra in which nothing further needs to be meditated
upon or cultivated.
Non-thought. (Tib. mi tog) A state in which conceptual thinking is absent.
Obscurations. There are two categories of obscuration or defilement that cover
one's Buddha nature: the defilement of disturbing emotions (see afflictive
obscurations); and the defilement of latent tendencies sometimes called
the obscuration of dualistic perception, or the intellectual/cognitive
obscurations (see cognitive obscurations). The first category prevents
sentient beings from freeing themselves from samsara, while the second
prevents them from gaining accurate knowledge and realizing truth.
Occurrence. The period when thoughts are arising in the mind. Compare
with "stillness."
One-pointedness. The first stage in the practice of Mahamudra.
One taste. The third stage in the practice of Mahamudra.
Ordinary Mind. (Tib. tamal kyi shepa) There is no need to do anything to
your present wakefulness at the moment of recognizing; it is already as
!54 THE SPIRITUAL SONG OF LODROTHAYE
it is. That is the true meaning of naked ordinary mind, a famous term
in Tibetan. It means not tampered with. There is no "thing" which
needs to be accepted or rejected; it is simply as it is. The term 'ordinary
mind' is the most immediate and accurate term to describe the nature
of mind. No matter what terminology is being utilized within the
Middle-way, Mahamudra or Dzogchen, naked ordinary mind is the
simplest term.
Pandita. A great scholar.
Path ofLiberation. The path of Mahamudra practice.
Path ofMeans. Refers to the Six Yogas of Naropa as well as to the stages of
creation and completion with attributes.
Prana. Life supporting energy. The "winds" or energy-currents of the vajra
body.
Prajna. (Tib. she rab) In Sanskrit it means "perfect knowledge" and can
mean wisdom, understanding or discrimination. Usually it means the
wisdom of seeing things from a high (i.e., non-dualistic) point of view.
Prajnaparamita. Transcendent perfect knowledge. The Tibetan literally
means, "gone to the other side" or "gone beyond" as expressed in the
Prajnaparamita mantra, "Om gate gate paragate parasamgate bodhi
svaha." The realization of emptiness in the Prajnaparamita Hridaya or
Heart Sutra, made possible by the extraordinarily profound dharma of
the birth of Shakyamuni Buddha in the world and the practices that
came from it, such as the Vajrayana tantras, which make use of
visualization and the control of subtle physical energies.
Prajnaparamita sutras. Used to refer to a collection of about 40 Mahayana
sutras that all deal with the realization of prajna.
Pure realm. Realms created by Buddhas which are totally free from suffering
and dharma there can be received directly. These realms are presided
over by various Buddhas such as Amitabha, Avalokiteshvara, and
Maitreya who presides over Tushita.
Rangjung Dorje. (1284-1339 C.E.) The Third Karmapa, especially well
known for writing a series of texts widely used in the Kagyu school.
Rtzngtong school. The Madhyamaka or Middle-way is divided into two major
GLOSSARY 0 F TERMS 155
schools; Rangtong {empty of self) and Shentong {empty of other).

Rangtong is from the second turning of the wheel of dharma and teaches
that reality is empty of self and beyond concepts.
Recognition. In this context it means "recognizing the nature of mind."
Red element. The residual seed essence of the mother's ovum, obtained at
conception, which remains present in the centre of the body below the
navel for the duration of a person's life.
Relative truth. (Tib. kunsop) There are two truths: relative and absolute or
ultimate truth. Relative truth is the perception of an ordinary
{unenlightened) being who sees the world with all his or her projections
based on the false belief in "!" and "other."
Rigpa. The primordial, non-dual awareness in the Dzogchen teachings.
Rinpoche. Literally, "very precious" and is used as a term of respect for a
Tibetan guru.
Root lama. A practitioner ofVajrayana can have several types of root guru:
the vajra master who confers empowerment, who bestows reading
transmission, or who explains the meaning of the tantras. The ultimate
root guru is the master who gives the "pointing out instructions" so
that one recognizes the nature of mind.
Sakya Pandita. A hereditary head of the Sakya lineage. A great scholar ( 1181-
1251 C.E.)
Samadhi. A state of meditation that is non-dualistic. There is an absence of
discrimination between self and other. Also called meditative absorption
or one-pointed meditation, this is the highest form of meditation.
Sa maya. The vows or commitments made in the Vajrayana to a teacher or to
a practice. Many details exist but essentially it consists of outwardly,
maintaining a harmonious relationship with the vajra master and one's
dharma friends and inwardly, not straying from the continuity of the
practice.
Sambhogakaya. There are three bodies of the Buddha, the sambhogakaya,
also called the "enjoyment body," is a realm of the dharmakaya that
only manifests to bodhisattvas {see kayas, three).
Samsara. "Cyclic existence." The conditioned existence ofordinary life in which
!56 THF SPIRITUAL SONG OF LODRO THAYE
suffering occurs because one still possesses attachment, aggression and

ignorance. It is contrasted to nirvana. Through the force of karma
motivated by ignorance, desire and anger one is forced to take on the
impure aggregates and circle the wheel of existence until liberation.
Sentient beings. With consciousness; an animated being as opposed to an
inanimate object. All beings with consciousness or mind who have not
attained the liberation ofBuddhahood. This includes those individuals
caught in the sufferings of samsara as well as those who have attained
the levels of a bodhisattva.
Shamatha. (Tib. shinay) See tranquility meditation.
Shamatha with support. The practice of calming the mind while using an
object of concentration, material or mental, or simply the breath.
Shamatha without support. The act of calming the mind without any
particular object, resting undistractedly. This practice serves as a prelude
for Mahamudra and should not be mistaken for the ultimate result.
Shentong school. The Madhyamaka or Middle-way is divided into two major
schools, Rangtong (empty of self) and Shentong (empty of other).
Shentong is from the third turning of the wheel of dharma and explains
that ultimate reality is emptiness and luminosity inseparable.
Shunyata. See emptiness.
Siddha. An accomplished Buddhist practitioner.
Siddhi. "Accomplishment." The spiritual accomplishments of accomplished
practitioners. Usually refers to the "supreme siddhi" of complete
enlightenment, but can also mean the "common siddhis," eight
mundane accomplishments.
Simplicity. I) The absence of creating mental constructs or conceptual
formations about the nature of things. 2) The second stage in the practice
of Mahamudra.
Six Dharmas (Yogas} of Naropa. These six special yogic practices were
transmitted from Naropa to Marpa and consist of the subtle heat
practice, the illusory body practice, the dream yoga practice, the
luminosity practice, the ejection of consciousness practice and the bardo
practice.
Six realms. The realms of the six classes of beings: gods, demigods, humans,
animals, hungry ghosts and hell beings. These are the possible types of
births for beings in samsara and are: the god realm in which gods have
great pride, the jealous god realm in which the jealous gods try to maintain
what they have, the human realm which is the best realm because one
has the possibility of achieving enlightenment, the animal realm
characterized by stupidity, the hungry ghost realm characterized by great
craving, and the hell realm characterized by aggression.
Spiritual song. See doha.
Stillness. Absence of thought activity and disturbing emotions, but with subtle
fixation on this stillness.
Subtle channels. (Skt. nadi, Tib. tsa) These refer to the subtle channels which
are not anatomical ones but ones in which psychic energies or "winds"
(Skt. prana, Tib. lung) travel.
Subtle heat. (Tib. tummo) An advanced Vajrayana practice for combining
bliss and emptiness producing heat as a by product.
Sugata. An epithet for the Buddha.
Sugatagarbha. (Tib. de sheg nying po) Buddha nature or that enlightened
essence present in all beings that allows them to have the capacity to
achieve enlightenment. It is closely related to tathagatagarbha.
Supreme siddhi. Another word for enlightenment.
Sutra. Sometimes "surra" is used to cover all of the teachings given by the Buddha
himself. But correctly it means one of the three sections of the dharma
called the Tripi taka or Three Baskets. In the Tripi taka there are the Sutras,
the Vinaya and the Abhidharma. The sutras are mainly concerned with
meditation or samadhi; the Abhidharma is mainly concerned with the
development of wisdom and understanding; and the Vinaya is mainly
concerned with discipline and the rules of morality and conduct.
Sutra Mahamudra. The Mahamudra system based on the Prajnaparamita
scriptures and emphasizing Shamatha, Vipashyana and the progressive
journey through the five paths and ten bhumis.
Svabhavikakaya. The "essence body." Sometimes counted as the fourth kaya,
the unity of the first three.
Tantra. Literally, tantra means "continuity," and in Buddhism it refers to

two specific things: the texts (resultant texts, or those that take the
result as the path) that describe the practices leading from ignorance to
enlightenment, including commentaries by tantric masters; and the way
to enlightenment itself, encompassing the ground, path and fruition.
One can divide Buddhism into the surra tradition and the tantra
tradition. The surra tradition primarily involves the academic study of
the Mahayana texts and the tantric path primarily involves practicing
the Vajrayana practices. The tantras are primarily the texts of the
Vajrayana practices.
Tantra Mahamudra. The same as mantra Mahamudra. The Mahamudra
practice connected to the Six Yogas of Naropa.
Tathagatagarbha. (Tib. deshin sheg pai nying po) This is the seed or essence of
tathata (suchness) and is also called Buddha essence or enlightened essence.
Terton. (Tib.) A master in the Tibetan tradition who discovers treasures
(terma) which are teachings concealed by great masters of the past.
Terma. (Tib.) Literally, hidden treasure. Works which were hidden by great
bodhisattvas and later rediscovered. They may be actual physical texts or
they may come from "the sky" as transmissions from the sambhogakaya.
Three realms. These are three categories of samsara. The desire realm includes
existences where beings are born with solid bodies due to their karma,
ranging from the deva paradises to the hell realms. The form realm is
where beings are born due to the power of meditation, and their bodies
are of subtle form in this realm. These are the meditation paradises.
The formless realm is where beings due to their meditation (samadhi)
have entered a state of meditation after death and the processes of
thought and perception have ceased.
Three roots. Guru, yidam and dakini. Guru is the root of blessings, yidam of
accomplishment and dakini of activity.
Three sufferings. These are the suffering of suffering, the suffering of change,
and pervasive suffering (meaning the inherent suffering in all of
samsara).
Three vehicles. Hinayana, Mahayana and Vajrayana.
Tilopa. (928-1 009 C. E.) One of the eighty-four mahasiddhas who became
the guru ofNaropa who transmitted his teachings to the Kagyu lineage
in Tibet.
Tranquility meditation. (Tib. Shinay, Skt. Shamatha) One of the two main
types of meditation, calm abiding, the meditative practice of calming
the mind in order to rest free from the disturbance of thought activity;
the other is insight or Vipashyana.
Tulku. (Tib. Skt. nirmanakaya) The Tibetan means "Multiple body." It is
the term used for describing the emanation body of an enlightened
being or bodhisattva. The syllable tul has both direct and indirect
meanings. The direct meaning is "multiple" and the indirect meaning,
"manifestation," which refers to the sending out of compassion. It is
the illusory emanation of the dharmakaya as a nirmanakaya form. Ku
means body. In Tibet, however, it came to mean the emanation of an
advanced Buddhist master who chooses to continue to incarnate for
the benefit of others.
Tummo. (Tib.) An advanced Vajrayana practice for combining bliss and
emptiness which produces heat as a by product. This is one of the Six
Yogas of Naropa.
Two accumulations. The accumulation of merit with concepts and the
accumulation of wisdom beyond concepts.
~jra. (Tib. dorje) Usually translated "diamond like." This may be an
implement held in the hand during certain Vajrayana ceremonies, or it
can refer to a quality which is so pure and so enduring that it is like a
diamond.
Vajradhara. (Tib. Dorje Chang) "Holder of the vajra." ~jra means
indestructible and dhara means holding, embracing or inseparable. The
central figure in the Kagyu refuge tree, and indicating the transmission
of the close lineage of the Mahamudra teachings to Tilopa. Vajradhara
symbolizes the primordial wisdom of the dharmakaya and wears the
ornaments of the sambhogakaya Buddha, symbolizing its richness.
~jrapani. A major bodhisattva said to be lord of the mantra and a major
protector ofTibetan Buddhism.
Vajrasattva. The Buddha of purification. Vajrasattva practice is part of the

four preliminary practices. A sambhogakaya Buddha who embodies all
the five families. He is also a major source of purification practices.
Vajravarahi. A dakini who is the consort of Chakrasamvara. She is the main
yidam of the Kagyu lineage and the embodiment of wisdom.
Vajrayana. Literally, "diamond-like" or "indestructible capacity." Vajra here
refers to method, so the method yana. There are three major traditions
of Buddhism (Hinayana, Mahayana, Vajrayana). The Vajrayana is based
on the tantras and emphasizes the clarity aspect of phenomena. A
practitioner of the method of taking the result as the path.
View, meditation and action. The philosophical orientation, the act of growing
accustomed to that- usually in sitting practice- and the implementation
of that insight during the activities of daily life. Each of the three vehicles
has its particular definition of view, meditation and action.
Vipashyana meditation. Sanskrit for "insight meditation." This meditation
develops insight into the nature of reality (Skt. dharmata). One of the
two main aspects of meditation practice, the other being Shamatha.
Wangchuk Dorje. (1556-1603 C.E.) The Ninth Karmapa.
Wisdom ofnature ofphenomena. This is transcendent knowledge (jnana) of
the true nature of reality, not as it appears to individuals in samsara.
Wisdom ofmultiplicity or variety. This is the transcendent knowledge (jnana)
of the variety of phenomena.
Wheel ofdharma. (Skt. dharmachakra) The Buddha's teachings correspond
to three levels which very briefly are: the first turning was the teachings
on the Four Noble Truths and the teaching of the egolessness of person;
the second turning was the teachings on emptiness and the emptiness
of phenomena; the third turning was the teachings on luminosity and
Buddha nature.
White element. The residual seed essence of the father's sperm, obtained at
conception, which remains present in the centre of the body at the very
top of the head for the duration of a person's life.
Ytzna. Means capacity. There are three yanas, narrow, (Hinayana) great
(Mahayana) and indestructible (Vajrayana).
Yidam. (Tib.) Yi means mind and dam means pure, or yi means your mind
and dam means inseparable. The yidam represents the practitioner's
awakened nature or pure appearance. A tantric deity that embodies
qualities ofBuddhahood and is practiced in the Vajrayana. Also called
a tutelary deity.
Yidam meditation. Yidam meditation is the Vajrayana practice that uses the
visualization of a yidam.
Yoga. "Natural condition." A person who practices this is called a yogi,
characterized by leaving everything natural, just as it is, e.g. not washing
or cutting your hair and nails etc. A female practitioner is called a yogini.
Yoga tantra. Literally, "union tantra" and refers to a tantra that places emphasis
on internal meditations.
Yogi. Tantric practitioner.
Yogini. Female tantric practitioner.
Glossary of Tibetan Terms
Pronounced Spelled Meaning
bakchag bag chags latencies

chakgya chenpo phyag rgya chan po Mahamudra
cho chos dharma
dang gdangs brilliance
damar gyi shepa da lta'i shes pa mind of nowness
deshin skekpai nying po de bzhin gsheg pai' tathagatagarbha
snymgpo
dondam don dam pai bden pa ultimate truth
dorje rdo rje vajra
Dorje Chang rdo rje chang Vajradhara
Dzogchen rdrogs chen Dzogchen
golsa sum go! sa gsum Three errors
gomme sgom med non-meditation
kagyu bka' 'gyur Kagyu
kunzhi namshe kun gzhi' rnam shes alaya consciousness
kunrop kun rdrob relative truth
!hen chig !han chig co-emergent
long cho dzok pay ku longs spyod rdzogs sambhogakaya
pa'i sku
lotsawa lo tsa ba translator
lung rlung prana
lung lung reading instruction
marigpa rna rig pa bewilderment
mitog mi rrog non-thought
mon nong nyon mongs disturbing emotion
nam nyams temporary

experiences
namshe rnam par shes pa consciOusness
nelug gnas lugs natural state
ngags ngak mantra
Ngondro sngon 'gro preliminaries
norbu sum nor bu gsum three gems
nyam tog nyams nogs experience and
realization
osel 'od gsa! clear light
rang gsel rang gsa! self-illuminating
rang rig rang sal rang rig self-knowing
rigpa nyingpo rig pa snying po can heart essence
of awareness
rigpa ngpa awareness
kyen sum rkyen gsum three conditions
nalma rna! rna natural state
salwa gsa! ba luminosity
sang gye yeshe sangs rgyas ye shes awakened awareness
sherab shes rab prajna
shi gshis true nature
shinay zhi gnas tranquility
meditation
soma so rna freshness
shorba shor sa four deviations
thamal gyi shepa tha mal gyi shes pa ordinary mind
tise tshig seal
togyal thod rgal leaping over
tri khrid practice instruction
trullug 'khrullug confused aspect
tsal rtsal dynamic energy
tulku sprul sku emanation body
tummo gtum mo subtle heat
GLOSSARY OF TIBETAN TERMS 165
yeng me yengs med non-distraction

yes he ye shes primordial wisdom
Yidam yidam med deity
ying dbyings dhatu space
zo me bzo med non-fabrication
,.
zung jug zung jug unity
Bibliography
Kagyu Lineage Prayer (Pron. Dorje Tungma). This chant in libetan with an
English translation and a commentary by Thrangu Rinpoche is available in
Showing the Path to Liberation (New Zealand, Zhyisil Chokyi Ghatsal, 2002).
Rain of Wisdom, translated by Nalanda Translation Committee. Boulder:
Shambhala, 1980. A collection of the spiritual songs of the Kagyu masters.
]amgon Kongtrul, Lodro Thaye

The five treasuries are given in Endnote 1.
Keith Dowman
Masters of Mahamudra (Albany, NY: State Universiry of New York, 1985).
Keith Dowman translated a work by Abhayadarra who collected the stories
of eighty-four mahasiddhas. It should be noted that there were many
more mahasiddhas than eight-four.
Nagarjuna
Knowledge ofthe Middle "Way (Skt Mula-madhyama-kakakarika, Tib. dbu rna
rrsa ba'i shes rab) This work has been translated several rimes. A new
translation is Mulamadhyamakakarika ofNagarjuna by David Kalupahana,
India, Motilal Banarsidass.
Shantideva
A Guide to the Bodhisattva's "Way ofLifo (Skr. Bodhicaryavatara, Tib. byang
chub sems dpa'i spyod pa Ia 'jug pa). Translated several times. One is
Guide to the Bodhisattva "Way ofLifo translated by V. and T. Wallace Ithaca:
New York: Snow Lion Publications.
Tashi Namgyal
Moonlight ofMahamudra (Skr. none, Tib. phyag chen zla ba' i od zer) Translated
as Mahamudra: the Quintessence ofMind and Meditation by Lhalungpa
and published by Shambhala Publications, 1986. An extremely derailed
description ofMahamudra meditation. Thrangu Rinpoche's commentary
on this text is Essentials of Mahamudra: Looking Directly at the Mind.

Boston: Wisdom Publications, 2004.
Thrangu Rinpoche
Essentials of Mahamudra: Looking Directly at the Mind. Boston: Wisdom
Publications, 2004. A commentary on the Moonlight ofMahamudra.
The Practice of Tranquility and Insight translated by Peter Roberts. Ithaca,
New York: Snow Lion Publications, 1993. A detailed commentary on
Shamatha and Vipashyana meditation and their union.
Transcending Ego: Distinguishing Consciousness from Wisdom. Boulder: Namo
Buddha Publications, 2001.
The Uttaratantra, A Treatise on Buddha-Essence. USNNew Zealand: Namo
Buddha & Zhyisil Chokyi Ghatsal Publication 2003.
Uttara Tantra by Asanga and Maitreya (Skt. ratnagotravibhaga, Tib. rgyud
bla ma, Pron. "gyu lama") This text was written by Asanga who received
the transmission from the bodhisatrva Maitreya in Sanskrit in about the
fourth century. The complete Tibetan text has been translated by
Obermiller (E. Obermiller, Acta Orientalia, IX, 1931, pp. 81-306) and
has been reprinted more recently in a book edited by H. S. Prasad (The
UttaratantraofMaitreya. Delhi, India: Sri Satguru Publications, 1991).
Thrangu Rinpoche has also written a commentary on this text called The
Uttara Tantra: A Treatise on Buddha Nature. Boulder, Colorado: Namo
Buddha Publications, 1994. This book also includes a translation of the
404 root verses and Rinpoche's commentary.
The Heart Sutra. (Skt. Prajnaparamita-hridaya-sutra, Tib. shes rab snyingpo'i
mdo, Pron. "sherab nyinpo dho") Translated by Conze (I 959) as Hridya-
mahayana-sutra. One of the most important Mahayana surras which is
often chanted each morning in dharma centers. It is a short sutra of the
Buddha of several hundred words summarizing the Prajnaparamita
teaching on the meditation on emptiness
The Heart Sutra. (Skt. Maha-prajnaparamita-mitahriidaya sutra, Tib. bcom
/dan 'das mashes rab kyi pha rol tu phyin pa'i snying po'i mdo). This is a
surra by the Buddha which is a condensation of the Prajnaparamita sutra.
This surra is chanted daily in almost all Mahayana Buddhist centers.
Index
A desirerealm 91,92
devotion 29, 30, 32-34, 36, 37, 43,
affiictive consciousness 69, 70
45,49, 76,89,90
alaya consciousness 61, 69
dharmadhatu 56, 57, 65, 66, 104-
B 106, 110, 117
dharmakaya 30, 31, 34, 35, 52, 65,
bhumi 40, 100
71, 75, 76,94-96, 109, 114-
bindu 92
117,125,126
blessing 29-36,45-47,76,89-91,
dharmata 42, 105, 118
120,
disturbing emotion 71, 81, 91, 110
bodhichitta 41, 42
bodhisattva level 40, 48, 100, 128, doha 29
Dusum Khyenpa 40
129
Buddha-nature 54, 56, 65, 66, 86, Dzogchen 56
113 E
Buddhahood 40,41,45,49,58,
eight worldly concerns 33, 34
105, 119, 122, 128
eighth consciousness 61, 62, 70
c empowerment 34, 35, 40
enlightenment 40, 41, 46, 83, 116,
chakra 34, 41
122, 128
Chakrasamvara 37, 40, 123
clarity 34, 37, 38, 52, 57-59,61- F
64,67,69,70,80,82-85,91-
five paths 100, 107
92, 116, 120, 124, 125
five wisdoms 104
dear light 65, 83, 101, 105, 106,
form realm 91, 92
118, 119
formless realm 92, 108
co-emergent 69, 75, 76, 85
foundation consciousness 60-63, 68,
completion stage 58, 126
69-71
consciousness 30, 31, 57, 60-64,
foundation Mahamudra 49, 50-52,
68-71,95, 96, 104
57, 74, 113, 119
creation stage 58
four yogas 100, 106, 107
D fruition Mahamudra 49, 50, 52-54,
75, 113, 114, 119, 121
Dakpo Kagyu 29, 36
G Milarepa 40, 47, 120

Mind-only 58, 60
Gampopa 40-42, 120
Moonbeams ofMahamudra 107, 108
guru yoga 33, 37
N
H
nadi 92
Hevajra 39
namshe 57
J Naropa 37, 38, 40, 47, 108, 109
nirmanakaya 72, 114, 116, 117,
Jamgon Kongtrul 31-36,41,42,
45-47,49,50,80,81,94, 124, 125
108-110,119,123,124 nirvana 54, 57, 73, 74, 118
non-thought 35, 85, 91, 92, 120
K
0
Kagyu 29,33,36,37,40,41,46,
obscuration 38, 51, 69, 105, I 07,
75, 85, 109, 110, 121, 122,
109, 114
126
ordinary mind 79, 85-87, 94, 95,
Kagyu lineage 33, 37, 41, 109,
101, 106, 114, 120
110, 126
Karma Kagyu 40, 41 p
Karma Pakshi 33
path Mahamudra 49, 52, 53, 74,
King lndrabhuti 33
75, 89, 99, 110, 113
klesha consciousness 61
path of liberation 37
L path of method 37
Perna Nyingche Wangpo 32,34-36,
lineage lama 29, 30, 36, 41, 42,
46,47, 109,123
43,45,46,109
prajna 37, 42, 73, 93, 118
luminosity 34, 52, 57, 58, 61,
62,64-66,70, 72,83, 101, Prajnaparamita 123
105, 106, 116, 118, 124 prana 37,38,39,92
preliminary practice 77
M primordial wisdom 48, 94, 95, 96,
Madhyamaka 53, 58 103, 104, 105, 114, 118
Mahamudra meditation 29, 83, 94, R
108, 120
Rangjung Dorje 56
mara 83, 84
Marpa 37, 39, 40, 47 Rangtong 55, 56
mental consciousness 61, 63, 64 red element 31
Middle-way 55, 56, 58, 66, 71,86 rigpa 94
INDEX 171
root guru 30, 32 sutra 13, 14, 26, 29, 42, 55, 56,
root lama 32, 34, 36, 41, 90, 113, 67, 87, 103, 122, 126, 141,
123 142, 146, 152, 155, 158
s T
Sakya Pandita 108 tantra 53, 55, 56, 66, 122, 123
Samadhi 29 tathagatagarbha 54, 56, 105
samadhi 37, 40, 74, 76, 77, 84, ten bodhisattva stages 107
85, 101 Tilopa 36, 37, 40, 46, 47
Sambhogakaya 116, 131 togyal 93
sambhogakaya 30, 72, 114, 115, twelve stages 107-1 08
116, 124' 125 two accumulations 42
Samsara 54
samsara 54, 55, 57, 68, 70, 71,
u
73, 74, 85, 96, 118, 122 Uttaratantra 53, 66
Shamatha 39, 77, 91, 96, 97
v
Shantideva 81
Shentong 56, 66 Vajradhara 30-32, 37, 90
siddha 36, 38, 39, 40, 41, 46, Vajrayogini 39
47,48,49,122 Vipashyana 91, 96
siddhi 30, 39, 49 w
Six Realm 10, 127
Six Yogas ofNaropa 37,38 white element 30, 31
spiritual song 29, 30, 43, 108 wish-fulfilling jewel 36-37
subtle heat 38, 39, 40 y
Sugatagarbha 65
sugatagarbha 65, 66 yeshe 31, 43, 52, 57,95
Sutra 155, 158 yidam 58
Care of Dharma Books
Dharma books contain the teachings of the Buddha. They have the
power to protect against lower rebirth and to point the way to liberation.
Therefore, they should be treated with respect.
These considerations may be also kept in mind for Dharma artwork,

as well as the written teachings and artwork of other religions.

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HIS EMINENCE

THE FOURTH jAMGON KONGTRUL RiNPOCHE,

Zhyisil Chokyi Ghatsal Charitable Trust

We would like to thank the many persons who helped make

Cover photo. Thangka of Jamgon Kongtrul Lodro Thaye from a

Photo of the fourth Jamgon Kongtrul Rinpoche courtesy of Sangye.

Published by Namo Buddha Publications

National Library of New Zealand Cataloguing-in-Publication Data

Thrangu, Rinpoche, 1933-

Foreword by Venerable Choje Lama Shedrup 11

THE SoNG OF LoDRO THAYE 17

CHAPTER 2 The View in Mahamudra 45

CHAPTER 5 Obstacles in the Practice of Mahamudra 89

CHAPTER 6 Progress Through the Various Stages 99

CHAPTER 7 Fruition Mahamudra 113

The Six Realms ofSamsara 127

T HE I<AGYU LINEAGE IS COMMONLY known as the practice lineage,

Although teachings on Mahamudra are often very pithy they are

Choje Lama Shedrup

T WO THOUSAND FIVE HUNDRED YEARS ago the Buddha began

emptiness in the Mahayana is achieved by studying and contemplating

1. Vajradhara, the illustrious one,

22. In the valley ofherbs, Drowolung, in the South,

52. Counting them to be the actual realizations on the paths

80. Unidentifiable as anything, it [resembles} space.

109. The water wheel ofsamsara turns continuously.

136. {For the mind to be} Without distraction, without meditation

165. It is primordial wisdom beyond analogy or concepts.

195. Realizing the rootlessness of mind is "no elaboration"

222. Those belonging to the golden garland ofthe Kagyu

249. Activities are spontaneously accomplished without effort.

I N THE WORDS OF THE BUDDHA or the sutras and the practices of

The most important aspect of this practice is the supplication of

I. Vajradhara, the illustrious one,

At the very beginning of this spiritual song, it says that Vajradhara

3. Appears to me, an ordinary person,

Although Vajradhara is widely known as the dharmakaya

5. I supplicate you: never for a moment leave

We should regard the lama as being Vajradhara with the eight

In the practice of Mahamudra devotion is crucial. It is said in

7. Though I am not graced with simultaneous liberation and realization,

What are the benefits of supplicating and meditating on the lamas

9. Obsession with the eight worldly concerns has decreased.

What is the sign that Jamgon Kongtrul understood something

10. By mixing my mind with the guru's

This describes the result of his supplication, devotion, and

completely filled with light and received the four empowerments:

12. Non-thought was found amidst discursive thought

At first we are completely involved by many discursive thoughts,

14. Delighted to become a lineage heir of the Dakpo Buddhas,

Having first met and supplicated Perna Nyingche Wangpo,

16. From the dakini's secret treasure in Uddiyana in the West,

Up to this point Jamgon Kongtrul has been talking about his

oflineage," the second "the wish-fulfilling jewel of maturation," and

19. At the monastery ofSplendid Ravishing Flowers in the North

The second holder of the Kagyu lineage is Naropa. He is in the

of mind and breath. In the beginning of tranquility (Skt. Shamatha)

22. In the valley ofherbs, Drowolung, in the South,

25. In the Lachi snow mountains ofthe "West

Then the lineage continues to Milarepa whose main abode was

28. In the pure land of Dhaklha Campo in the East

Milarepa passed on these special and exceptional teachings to

monasteries referred to are Gampo (body), Karma Gon (speech),