Commentary On An Aspiration Prayer For The Definitive Meaning of Mahamudra

Commentary on An Aspiration Prayer for the
Definitive Meaning of Mahamudra

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(Nges-don phyag-rgya chen-po'i smon-lam)

of the Third Karmapa Rangjung-dorjey
(Kar-ma Rang-byung rdo-rje) (1284 - 1340)
by Beru Khyentse Rinpoche
translated by Alexander Berzin, January 1978

revised August 2003 and June 2006
1 Obtaining the Necessities for Practice

[With Beru Khyentse Rinpoche's commentary in black script and supplements to that by
Alexander Berzin in violet between square brackets.]
Homage
Homage to my Gurus.
The author, the Third Karmapa, was an extremely learned master who wrote many profound
texts that became the core of the Karma Kagyu teachings. Rangjung-dorjey (Self-arisen Vajra)
was his given monastic name because of the lines of a naturally formed dorjey on each of his
palms.
He starts by paying homage to his Gurus. It is important to begin this way because Gurus are
the essential sources of all realizations. Their qualities are equal to those of the Buddha. We
could even say that they are kinder than all the Buddhas are, because they teach us in person.
Moreover, their bodies embody the three sources of safe direction (the three refuges). Their
physical bodies are the Sangha; their speech is the Dharma; and their minds are the Buddha.
The literal meaning of the word Lama is "someone who cannot be surpassed."
The text is divided into two sections:
1. general prayers,
2. specific prayers.
The general prayers are divided into two sections:
1. general prayer that encompasses all the specific prayers,

2. general prayer of dedication.
General Prayer that Encompasses All the Specific Prayers
Verse 1 is a general prayer that encompasses all the specific prayers made in the rest of the
text.
Commentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra 1

Commentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra
(1) Gurus, yidams, and mandala figures,

Triumphant Ones in the ten directions and three times,
With your spiritual offspring,
please regard me with affection.
Inspire me that my prayers come true just as I've made them.
"Yidams" are Buddha-figures used in meditation. They are emanations of a Buddha's

Dharmakaya (Wisdom Body) - the omniscient mind of a Buddha - and may be in peaceful or
forceful (wrathful) forms. Without leaving the state of voidness (emptiness), which is to say
the Dharmakaya as omniscient awareness of the inseparable two truths, Buddhas manifest as
yidams to benefit beings with limited minds (limited beings, sentient beings). Thus, in their
essential natures (ngo-bo), yidams are Buddhas.
[Yidams live in mandalas, palaces that contain other secondary figures that are also
emanations of a Buddha's Dharmakaya. The "spiritual offspring" of the Triumphant Buddhas
are the bodhisattvas.]
General Prayer of Dedication
Verse 2 is a general dedication prayer made with bodhichitta.
(2) May the stream of water from the mass

of constructive actions,
Not muddied with respect to the three circles,
Born from the snow mountain of pure thoughts and actions
of myself and all countless beings,
Flow into the ocean of a Triumphant's Four Bodies.
Pure thoughts and actions of myself and all countless beings refer to the thoughts and
actions of ourselves and others, as well as concerning ourselves and others.
"Pure thoughts" are those with a pure motivation or intention, not mixed with any of the three
poisonous emotions: longing desire (attachment), anger, or naivety. "Pure actions"
characterize enlightenment-building actions (bodhisattva conduct), which are not muddied
with respect to the three circles. "The three circles" are an agent, an action, and an object
toward whom or toward which an action is done. [None of the three has true existence,
non-true existence, both or neither. They are naturally not muddied by any of these four
impossible extreme modes of existence. In other words,] their mode of existence is a
[nondenumerable (rnam-grangs ma-yin-pa)] voidness that is beyond all words and concepts
[of the impossible four modes].
[See: Affirmations, Negations, and Denumerable and Nondenumerable Ultimate Phenomena.

{1}]
Pure action is done with the realization of the voidness of the three circles [and thus is not
muddied by unawareness regarding how the three circles exist]. This also means with the
realization that [actions nevertheless occur and produce results based on] all three circles
existing like an illusion.
Implicitly, the verse indicates that the snow mountain itself is not muddied with respect to the
three circles. [We can understand the snow mountain as a metaphor for mind-itself
General Prayer that Encompasses All the Specific Prayers 2

(sems-nyid), which is a synonym for the clear light subtlest level of awareness, also called
"normal awareness" (tha-mal-gyi shes-pa, normal mind, ordinary mind) in the Karma Kagyu
tradition. It is naturally pure, like a snow mountain.] It [the mind-itself, by nature,] is not
muddied or defiled by impure or false conceptual cognitions concerning the three circles [or
by impure thoughts of desire, anger, or naivety.
Mind-itself is not muddied even by correct conceptual cognitions. To understand this, we need
to understand the difference between false and correct conceptual cognition.
False conceptual cognitions fabricate and project appearances of true existence (bden-snang).
Simultaneously, they grasp for true existence (bden-'dzin), which means they incorrectly take
these false appearances to be true. In simple words, they believe that the impossible way of
existing that they make appear is how things actually exist.
According to the assertion shared in common by the Kagyu, Nyingma, and Sakya schools,
nonconceptual cognition does not make appearances of or grasp for true existence. This
applies to sensory cognition, an arya's yogic cognition of voidness, mind-itself, and the
omniscient mind of a Buddha (Dharmakaya). According to the uncommon Karma Kagyu
assertion not shared by the other schools, the first moment of conceptual cognition also does
not make appearances of true existence or grasp at them. Only from the second moment
onward, is conceptual cognition false and impure. This is one of the reasons that Karma
Kagyu asserts that conceptual thought is, in essential nature, Dharmakaya. This statement is in
reference to the first moment of conceptual cognition.
According to the Kagyu, Nyingma, and Sakya schools, sensory nonconceptual cognition
cognizes only moments of sensibilia, such as moments of colored shapes. Conceptual
cognition imputes on them conventional objects of experience (tha-snyad spyod-yul), in other
words commonsense objects ('jig-rten-la grags-pa) such as "an orange," which endure over
time and extend over the sensibilia of several senses - sights, smells, tastes, and physical
sensations. In differentiating the first moment of conceptual cognition from the subsequent
moments, and in ascribing appearance-making and grasping for the true existence of
commonsense objects - independent of mental labeling or imputation - only to subsequent
moments, Karma Kagyu avoids the danger of what the Gelug tradition calls "over-refuting the
object to be refuted." It avoids the danger of denying the conventional existence of
commonsense objects, which are like an illusion.
This unique Karma Kagyu assertion, unshared with other traditions, applies not only to
commonsense objects such as an orange, but also to the commonsense objects known as the
three circles of an action. For example, although sensory nonconceptual cognition can only
perceive one moment of an action at a time and only the sensibilia of it through one sense;
nevertheless, there is a conventionally existent action as a commonsense object, imputed by
the first moment of conceptual cognition. That first moment is accurate or correct conceptual
cognition. Only the subsequent moments of conceptual cognition are false cognitions.
In short, the snow mountain of mind-itself, Dharmakaya, is not muddied either by

first-moment correct conceptual cognitions of commonsense objects such as agents, actions,
and objects, or by subsequent-moment false conceptual cognitions of these three circles as
truly existent.]
[See: Fine Analysis of Objects of Cognition: Non-Gelug Presentation {2} {5}.]
General Prayer of Dedication 3

Because the snow mountain itself is naturally not muddied by false conceptual cognition, the
stream of water born from the snow mountain - in other words, the stream that naturally
flows from mind-itself - is also naturally not muddied. The stream of clear water refers to
constructive actions. ["Thoughts" are actions of mind; "actions" refer to the actions of body
and speech.] We need to stop muddying them with [the three poisonous emotions or] false
conceptual cognitions of the three circles.
The mass of constructive actions refers to the network of positive force (collection of merit)
that builds up from constructive actions. May the unmuddied stream of them flow into the
ocean of a Triumphant's Four Bodies is a prayer for our network of positive force to act as a
cause for achieving enlightenment. Thus, the second verse is a dedication prayer of
bodhichitta. It is a dedication of all positive force (merit) to our attainment of enlightenment to
benefit everyone.
[There are many presentations of the four Enlightening Bodies of a Buddha. The most general
one is that a Nirmanakaya (Emanation Body) is a network of physical bodies that teach
ordinary beings, while a Sambhogakaya (Body of Full Use) is a network of subtle physical
bodies that teach highly realized arya bodhisattvas. A Dharmakaya or Jnana-dharmakaya
(Deep Awareness Body Encompassing Everything, Wisdom Body) is the omniscient mind of
a Buddha, and a Svabhavakaya (Nature Body) is the inseparability of the other Three Bodies.
In other words, a Svabhavakaya is the inseparable two truths (conventional appearances and
their voidness) omnisciently known by a Dharmakaya.]
Next are specific prayers, divided into five sections: prayers to
1. obtain a proper basis for practice,

2. develop discriminating awareness,
3. meet pure teachings on the basis, path, and result,
4. not be confused about the practice of the path,
5. manifest the result.
Prayers to obtain a proper basis for practice are divided into two sections: prayers to
1. obtain the general circumstances conducive for practice,

2. obtain the special circumstances conducive for practice.
Prayer to Obtain the General Circumstances Conducive for

Practice
Verse 3 is a prayer to obtain the general circumstances that constitute a proper basis conducive
for Dharma practice.
(3) In each and every lifetime until I attain that,

May even the sound of (the words) negativity and suffering
Never resound and may I come to enjoy
The glories of an ocean of bliss and virtue.
This is a prayer that in all our rebirths, until we achieve enlightenment, may we act only
constructively, so that we continually strengthen and expand our networks of positive force.
To do that, we need to curb our three poisonous emotions, as well as jealousy and pride. By
stopping their influence on our behavior, we will naturally refrain from committing the ten
Prayer to Obtain the General Circumstances Conducive for Practice 4

destructive actions of body, speech, and mind that build up "negativity," meaning negative
force (sdig-pa, negative potential, "sin"), and which result in "suffering."
[The three destructive actions of body are killing, stealing, and indulging in inappropriate
sexual behavior. The four destructive actions of speech are lying, speaking divisively, using
harsh language, and idly chattering. The three destructive actions of mind are thinking with
covetous thoughts, thinking with malice, and distorted antagonistic thinking.]
Through refraining from destructive actions, we attain better rebirths, specifically precious
human ones. With them as our basis, we can come to enjoy the glories of an ocean of bliss
and virtue, namely with our attainments of liberation and enlightenment.
Prayer to Obtain the Special Circumstances Conducive for

Practice
Verse 4 is a prayer to obtain the special circumstances conducive for practice.
(4) Having obtained a supreme (human life)

with respites and enrichments,
Endowed with belief in facts, joyful perseverance,
and discrimination,
May I rely on an excellent spiritual master
And receive the essence of his guideline instructions.
Practicing accordingly, without interference,
May I enjoy the pure Dharma in all my lives.
The most favorable or supreme rebirth state is with a precious human life endowed with
respites and enrichments. "Respites" are from the eight nonhuman and human situations
with no leisure to practice the Dharma; "enrichments" are with the ten personal and social
situations that enable Dharma practice.
[From among the eight situations with no leisure to practice the Dharma, from which we have
a temporary respite (the eight freedoms or liberties), the four nonhuman situations are rebirth
as (1) a trapped being in a joyless realm (hell-creature), (2) a desperately clutching ghost
(hungry ghost), (3) a creeping creature (animal), or (4) a long-lived divine being (god). The
four human situations of no leisure are rebirth as (5) a barbarian in a savage border region, (6)
in a land where the Dharma is unavailable, (7) with severe learning disabilities, or (8)
instinctively holding a distorted outlook on life, denying what is true.
From among the ten enriching situations that enable Dharma practice (the ten endowments),
the five personal situations are rebirth as (1) a human, (2) in a central Buddhist region, (3)
with complete faculties, (4) not still experiencing the repercussions from having committed
the most extreme destructive actions, and (5) with instinctive belief in what is true. The five
social situations that enable Dharma practice are rebirth (6) where and when a Buddha has
come, (7) has taught the Dharma, and (8) the Dharma is still maintained, (9) with a monastic
community following the Buddha's example, and (10) with others compassionately supporting
the monastic community.]
Moreover, to practice fully, we need a precious human life endowed with qualities that are
even more special: belief in facts (dad-pa, faith), joyful perseverance, and discrimination
(shes-rab, discriminating awareness, wisdom).
Prayer to Obtain the Special Circumstances Conducive for Practice 5

There are three types of belief in facts. First comes belief in a fact based on reason
(yid-ches-kyi dad-pa), for example belief in the fact of having Buddha-nature. From that,
comes clearheaded belief in a fact (dang-ba'i dad-pa). [It clears the mind of disturbing
emotions and attitudes about what is true. Once our minds are cleared of doubts and so on,]
we can then develop belief in a fact with an aspiration (mngon-'dod-kyi dad-pa) - namely,
belief in our ability to realize our Buddha-natures and that we shall realize them.
Another way of enumerating the three is first comes belief in a fact with an aspiration - for
example, with bodhichitta, the belief that we can and we will become Buddhas. Based on that,
comes clearheaded belief in a fact, namely that the practice of Dharma will bring us to that
state. [The more we practice, the more we clear our minds of disturbing emotions and
attitudes. With our minds more clear,] we gain belief in facts based on reason, for example in
the truth of the laws of behavioral cause and effect. That brings us to the development of
joyful perseverance and discriminating awareness. Based on reason, we are confident that
developing and practicing them will bring us enlightenment.
Having attained these four qualities [a precious human rebirth, belief in fact, joyful
perseverance, and discriminating awareness], we need to rely on an excellent spiritual
master. Such a spiritual master is one who is properly qualified and whom we choose and rely
on in a healthy manner according to the criteria established in Ashvaghosha's Fifty Stanzas on
the Guru (Bla-ma lnga-bcu-pa, Skt. Gurupanchashika). Then, we need to receive the essence
of our Guru's guideline instructions (gdams-ngag), given in conformity with the capacity
and level of each disciple. Having received them, we need to practice accordingly, by
following the instructions. This is essential.
Moreover, we need to be able to practice without interference. Two types of interference can
hinder our practice. One is external, coming from the four elements, for example floods,
droughts, and famines. The second is internal, coming, for instance, from sickness or
disturbing emotions and attitudes. To avoid all interference, we meditate on yidams, recite
mantras, perform protector practices, and do meditation retreats.
The prayer ends with the aspiration to enjoy the pure Dharma in all our lives. This means to
be able to practice the pure Dharma, in the manner outlined by the previous lines of the verse,
in all our lifetimes until our attainment of enlightenment.
Prayer to Develop Discriminating Awareness
Of the various qualities of a precious human rebirth, discriminating awareness is the factor
that brings us directly to the realization of mahamudra. Therefore, verse 5 is a prayer to
develop discriminating awareness:
(5) Listening to scriptures and reasoning frees us

from the obscurations of not knowing.
Thinking about the quintessence teachings destroys
the darkness of doubts.
The light arising from meditation makes clear
the abiding nature of reality, just as it is.
May the illumination of my three wisdoms ever expand.
In Jewel Ornament of Liberation (Thar-pa rin-po-che'i rgyan), Gampopa outlined two types
of discriminating awareness or wisdom: the ordinary discriminating awareness that
Prayer to Develop Discriminating Awareness 6

comprehends worldly topics - such as medicine and the arts and sciences - and the
extraordinary discriminating awareness that comprehends Dharma topics. Dharma topics refer
to the teachings gathered in The Three Baskets, The Tripitaka - namely, the teachings of
vinaya (rules of discipline), sutra (themes of practice), and abhidharma (special topics of
knowledge). Discriminating awareness of the Dharma may be at the lesser level of the
shravakas (listeners) or pratyekabuddhas (self-realizers), or at the greater level of the
bodhisattvas. In either case, the discriminating awareness of the Dharma is divided into that
which arises
1. from listening to the teachings,

2. from pondering or thinking about their meaning,
3. from meditating on them.
Here, the verse refers to these three types of discriminating awareness in the case of a
bodhisattva.
Listening to scriptures and reasoning refers to listening to or reading and studying (a)
teachings from the Buddhist scriptures and (b) teachings on lines of reasoning or logic.
Examples of scriptures are the abhidharma texts, the texts of the great mahasiddhas, and the
commentaries written by the great Indian and Tibetan learned masters. An example of a line
of reasoning is "a vase is a nonstatic (impermanent) phenomenon because it is affected by
causes and conditions." To gain the discriminating awareness that ascertains the actual nature
of phenomena we must rely on logical reasoning, particularly as outlined by the great Indian
masters Dignaga and Dharmakirti. Listening also refers to listening to teachings from our
personal Gurus.
The discriminating awareness that arises from listening frees us from the obscurations of
not knowing (mi-shes sgrib). "The obscurations of not knowing" may refer to not knowing
the Dharma in general or specifically to not knowing the two sets of obscurations. The two
sets are the emotional obscurations (nyon-sgrib) and the cognitive obscurations (shes-sgrib).
The former set are the disturbing emotions and attitudes, plus their tendencies. These
obscurations prevent liberation. The latter set are obscurations regarding all knowables and
which prevent omniscience. If we have not listened to teachings about what the two sets of
obscurations are and about the methods for overcoming them, we will be unable to free
ourselves from them. The two sets of obscurations themselves are also "obscurations of not
knowing." [The former set is the obscurations of not knowing or unawareness (ma-rig-pa,
ignorance) of how we exist, while the latter is unawareness of how all phenomena exist.]
The discriminating awareness that arises from listening is not enough. We also need the
discriminating awareness that comes from thinking about the quintessence teachings
(man-ngag), from the great masters of the past and the present, about their meaning.
Qunitessence teachings reveal the pith or deep meanings of the scriptures. Thinking about or
pondering these ieachings destroys the darkness of doubts we may have about what the
teachings actually mean.
For example, certain [sutra] texts are of definitive meaning (nges-don): they can be taken
literally. Others are of interpretable meaning (drang-don): they are not to be taken literally,
but need interpretation. [In anuttarayoga tantra texts, specific words or phrases have both
interpretable and definitive meanings.] For instance, The Guhyasamaja Tantra (gSang-ba
'dus-pa) states, "You must take life." According to the quintessence teachings, this line is not
to be taken literally to mean we must kill other limited beings. It needs interpretation: we need
Prayer to Develop Discriminating Awareness 7

to take the life of the darkness of ignorance [and the subtle energy-winds that it rides on.]
In addition, if we try to meditate to gain shamatha (zhi-gnas, a stilled and settle state of mind,
calm abiding), we will never make progress if we have doubts about how to meditate. [We
also need to clear away doubts about the item on which we are supposed to focus or the state
of mind in which we are supposed to rest.] We need to think about the meanings of the
quintessence teachings on shamatha meditation until we understand them correctly and are
free of doubts.
The discriminating awareness that arises from thinking is also not enough. We need the
discriminating awareness that arises from meditating. Through meditating, we integrate the
teachings so that we realize them fully. For example, from meditating on and achieving
shamatha, the light arising from meditation makes clear the abiding nature of reality, just
as it is. This means that, with the attainment of shamatha, our single-pointed concentration
with and on the clarity of this state reveals and illuminates mahamudra, the actual abiding
nature of reality. [In other words, with shamatha, we gain an exceptionally clear mind that is
both the object of focus in mahamudra meditation and the mind that does the focusing.]
Thus, since all three types of discriminating awareness are necessary in order for the
realization of mahamudra, the abiding nature of reality, to dawn, we pray here that the
illumination of my three wisdoms ever expand.
Prayer to Meet Pure Teachings on the Basis, Path, and Result
With the three types of discriminating awareness, we can realize the basis, pathway, and
resultant mahamudras. Thus, verse 6 is a prayer to meet with pure, correct teachings on the
three:
(6) May I meet the unmistaken, undeviating Dharma, which

Takes the two truths as the main points of the basis;
parted from the extremes of eternalism and nihilism,
Takes the two networks as the supreme path,
parted from interpolating or repudiating anything;
And fulfills the two aims as the attainment of the result,
parted from the extremes of compulsive samsara
and tranquil nirvana.
May I meet with the unmistaken, undeviating Dharma with respect to the basis, pathway
and resultant mahamudras is a prayer to listen to, think about, and meditate on the correct
teachings that do not deviate to either of two extremes with respect to each of the three. First,
we need to identify correctly the basis, path, and result.
There are two types of basis mahamudras: natural and causal. The natural basis mahamudra
refers to the abiding nature of reality as our Buddha-nature. It is our mind-itself, normal
awareness, which pervades all appearances that manifest in all rebirth states. [Normal
awareness is inseparable voidness and appearance, with the voidness that is inseparable from
appearance being itself inseparable voidness and awareness.] The natural basis is what allows
us to practice the path. If Buddha-nature were not within each of us, practicing the path and
attaining enlightenment as its result would be impossible. It is a primordial state (gnyug-ma),
meaning that it has no beginning and that is the ultimate phenomenon (don-dam), meaning
that it is the deepest level. If we do not realize that this innate state within each of us is our
Prayer to Meet Pure Teachings on the Basis, Path, and Result 8

basis to practice the path, we cannot use it to realize voidness.
Mind and body are inseparable. ["Inseparable" (dbyer-med) means that if one is the case or is
present, so is the other.] Normal awareness abides in the body [and specifically in the subtlest
body, meaning the subtlest energy-wind, like a supported limited being (brten) in the
environment that supports it (rten)]. The subtlest body gives rise to the subtle
energy-channels, subtle energy-winds, and subtle creative energy-drops (rtsa-rlung-thig-le).
Yoga practice [on the complete stage (rdzogs-rim) of anuttarayoga tantra] is based on this
subtle energy-system as the causal basis. Through realization of the causal basis mahamudra,
we realize inseparable voidness and bliss.
If we do not realize our natural and causal basis mahamudras, it does not mean that we do not
have them, for in fact these bases abide in each of us. When we fully realize these bases, we
realize the abiding state that has double purity (dag-pa gnyis-ldan): the natural purity that was
always the case and the purity attained from parting the bases from the two sets of
obscurations that prevented us from realizing them.
The two truths as the main points of the basis refer to the two basis mahamudras. Normal
awareness, as the natural basis, is deepest truth (don-dam bden-pa, ultimate truth) [inseparable
voidness and appearance]. The subtle body, as the causal basis, is superficial truth (kun-rdzob
bden-pa, conventional truth, relative truth, apparent truth) [appearances themselves, apparent
truth]. The teachings on these two truths need to be parted from the extremes of eternalism
and nihilism.
The extreme of eternalism is the error of taking appearances and grasping at them as being
eternal. "Eternal," here, means appearances [of the subtle and gross bodies and of all
appearances in general] truly existing under their own power, independently of mind.
Understanding deepest truth keeps us from falling to this extreme.
The extreme of nihilism is the error of taking deepest truth voidness as an absolute
nullification that nullifies everything. Understanding superficial truth keeps us from falling to
this extreme. [Normal awareness is a voidness in the sense that it is an "other-voidness"
(gzhan-stong), devoid of grosser levels of mind, and in the sense that it and its manner of
existence are beyond all words and concepts. It is not an absolute nullification (med-dgag,
nonimplicative negation phenomenon, nonaffirming negation); it is not merely an absence.
Deepest truth normal awareness is inseparable from the appearances that it continually and
automatically gives rise to.]
This is Madhyamaka, the Middle Way. When we understand the two truths properly, we
realize the unified pair (zung-'jug, Skt. yuganaddha, "unity"): voidness and appearance.
[See: Relationships between Two Objects in Anuttarayoga Tantra {3}.]
This enables us to understand correctly the main points or meaning of the two basis
mahamudras. Cultivation of the path and attainment of the result follow from the three types
of discriminating awareness that arise from listening to, thinking about, and meditating on this
"unmistaken, undeviating Dharma."
We need great care here. Conventional appearances such as those of the preta (clutching
ghost, hungry ghost) realm exist conventionally. From the viewpoint of deepest truth, they are
"mind-only." This statement is not the same as the assertion of the Chittamatra (Mind-Only)

School.
[According to the Chittamatra theories, a consciousness and the appearances of phenomena

that that consciousness cognizes come from the same karmic tendency (sa-bon, seed) on the
all-encompassing foundation consciousness (kun-gzhi rnam-shes, Skt. alayavijnana). It is not
that consciousness comes from some internal source and that appearances are external and
come from some separate external source. In this sense, consciousness and the objects it
cognizes are nondual (gnyis-med). There are no such things as external phenomena
(phyi-don).
In contrast to this, when Madhyamaka asserts no external phenomena and that everything is
mind-only, the meaning is that there are no phenomena created by an external omnipotent
creator. Madhyamaka, however, does not refute that material phenomena come from their
material causes.
Dualistic consciousness and the objects it cognizes are known in Chittamatra as "totally
conceptional phenomena" (kun-brtags): they are completely imaginary and have no true
existence. The minds that cognize or experience these dualistic appearances are known as
"dependent phenomena" (gzhan-dbang, other-powered phenomena). They project and cognize
these false appearances dependent on the power of karmic tendencies and unawareness, and
thus are known as "unpurified (ma-dag) dependent phenomena." They are not yet purified of
karmic tendencies and the unawareness that both plants and activates these tendencies. In
essence, however, these unpurified minds are minds that are devoid of projecting and
cognizing these totally conceptional phenomena. These voidnesses - the essence of unpurified
minds - are thoroughly established phenomena (yongs-grub). They are "other-voidnesses" in
that they are dependent phenomena's being devoid of something other than themselves -
namely, they are devoid of totally conceptional phenomena.
These thoroughly established other-voidnesses are truly existent levels of mind. When all
unawareness has been removed from unpurified dependent minds, the unpurified minds
become "purified dependent phenomena." Purified dependent minds, then, are equivalent to
thoroughly established phenomena and they too have true existence. This is the coarse
presentation of the Chittamatra tenet system.
According to the subtle level of Chittamatra theories, the totally conceptional phenomena are
conceptual minds, from their second moment onwards, and the appearances of truly existent
external conventional commonsense objects that they cognize. The appearances that these
conceptual minds cognize are universals or categories (spyi) - such as the universal or
category "table" - that they impute or project onto moments of sensibilia. Such minds and
their objects are not truly existent.
Unpurified dependent phenomena are nonconceptual sensory and mental consciousnesses and
the first moment of conceptual minds, as well as the appearances of external sensibilia and
commonsense objects - but not ones that are truly existent as "this" or "that" - that they project
and cognize dependent on the power of karmic tendencies and unawareness. Purified
dependent phenomena are the nonconceptual sensory and mental consciousnesses and the first
moment of conceptual minds, as well as the appearances of nonexternal sensibilia and
commonsense objects that they project and cognize when they are no longer dependent on the
power of karmic tendencies and unawareness. These are the pure appearances of
Buddha-lands. Purified dependent phenomena are dependent on the power of networks of
positive force and deep awareness.

The thoroughly established phenomena are alayavijnanas themselves, as subtle continuities of

consciousness that are devoid of all dependent phenomena. In this subtle presentation as well,
the thoroughly established phenomena are other-voidnesses, and, as with the coarse
Chittamatra presentation, they too have true existence.
In the Chittamatra system, then, superficial truths refers to totally conceptional and dependent
phenomena, which lack true existence, while deepest truths are the thoroughly established
phenomena, which have true existence. In Madhyamaka, normal mind is beyond all extremes
of true existence, non-true existence, both, or neither.]
We need great intelligence to understand properly the meaning of the affirmation that
everything is mind-only. [Everything is mind-only in the sense that deepest truth voidness is
normal awareness - inseparable voidness and appearances, with voidness itself being
inseparable voidness and awareness. This is not an affirmation phenomenon (sgrub-pa), as in
the dichotomy affirmation phenomena and negation phenomena (dgag-pa). Voidness, here, is
beyond such words and concepts as affirmation phenomena, such as true existence (it is
"this"), and negation phenomena, such as non-true existence (it is "not this"). Superficial
truths are mind's appearances themselves, in all realms of existence and rebirth states, based
on subtlest body inseparable from normal awareness (normal mind). ] Thus, to be capable of
correctly understanding the meaning of the two truths, we need to develop the discriminating
awareness that arises from listening to, thinking about, and meditating on pathway
mahamudra.
Pathway mahamudra takes the two networks as the supreme path, parted from (the two
extremes) of interpolating or repudiating anything. In other words, building up and
strengthening our two enlightenment-building networks (collections) of positive force
(bsod-nams, merit) and deep awareness (ye-shes, wisdom), dedicated with bodhichitta, is the
pathway of practice that enables us to realize basis and resultant mahamudras. This is the path
of method and wisdom.
The extreme of interpolation (sgro-'dogs) refers to adding or projecting something that is not
present. An example would be taking a scarecrow in a field to be a man, or a striped rope to be
a snake. [Here, interpolation adds to deepest truth what is not the case - namely any of the four
impossible extreme modes of existence: true existence, non-true existence, both, or neither.
Deepest truth is beyond all words and concepts of these four extremes.] Building up and
strengthening our networks of deep awareness [as the wisdom side] enables us to avoid the
extreme of such interpolation.
The extreme of repudiation (skur-'debs) refers to taking away or denying what is present
[Here, repudiation denies the superficial truth of appearances.] Acting constructively toward
and with appearances, to build up and strengthen our networks of positive force, enables us to
avoid the extreme of such repudiation. Thus, the two extremes of interpolation or repudiation
are eliminated by "the supreme path," which is a combination of method and wisdom. In
short, we need to develop the discriminating awareness that arises from listening to, thinking
about, and meditating on the supreme pathway mahamudra that avoids the extremes of
projecting and denying.
As the enlightenment-building networks of our positive force and deep awareness, built up
and strengthened with this discriminating awareness, grow in scope and strength, the clarity of
our minds grows in intensity. In other words, positive force, deep awareness, and the
discriminating awareness to avoid projecting or denying intensify the clarity of our minds.

The more intense the clarity of our minds, the more efficient consciousness we have for
realizing mahamudra and the more prominent object we have on which to realize it.
Resultant mahamudra is the attainment of enlightenment, with the three Buddha-bodies

[Nirmanakaya, Sambhogakaya, and Dharmakaya (which also includes Svabhavakaya).] This
attainment fulfills the two aims, parted from the extremes of compulsive samsara and
tranquil nirvana.
The attainment of a Dharmakaya, a Buddha's omniscient awareness of the inseparable two

truths, avoids the extreme of compulsive samsara (srid-mtha') - rebirth in any of the three
realms of samsara. The three samsaric realms are the realms of desirable objects (desire
realm), ethereal forms (form realm), and formless beings (formless realm). Rebirth in any of
the three entails only suffering. With the attainment of a Dharmakaya, our omniscient
awareness of the inseparable two truths parts us from this extreme and thus we fulfill our own
aims.
The attainment of a Nirmanakaya and a Sambhogakaya, with which we appear throughout the
expanse of space, avoids the extreme of remaining in the tranquil peace of nirvana (zhi-mtha').
Helping others with these appearances fulfills the aims of others. Thus, with the attainment of
the three Buddha-bodies, we fulfill the two aims - those of ourselves and those of others.
2 Eliminating Confusion about the Practice of the Path

The next set of prayers are prayers not to be confused about the practice of the path. This is
divided into two sections:
1. prayers to not be confused about the words concerning meditation,

2. prayers to not be confused about the meaning of the words.
Prayer Not To Be Confused about the Words Concerning

Meditation
Verse 7 is a prayer to understand the words concerning meditation, namely the words involved
in understanding the purification process. We need to understand the basis to be purified
[basis mahamudra], the purifying action [pathway mahamudra], what is purified away, and the
result of the purification [resultant mahamudra. They are all different forms of the word
purify.]
(7) The basis for purification is mind-itself,

a unified pair of clarity and voidness.
The purifying action is the vajra yoga of mahamudra.
What is purified away are the stains of fleeting,
deceptive confusion.
May I manifest the result of the purification,
a stainless Dharmakaya.
2 Eliminating Confusion about the Practice of the Path 12

The basis for purification is mind-itself. [The previous verse differentiated as the two truths
normal awareness and the subtle body on which it relies, and took the unified pair of them as
basis mahamudra. However,] mind-itself can also be presented as the unified pair of the two
truths. Thus, as Buddha-nature, mind-itself is a unified pair of clarity and voidness.
"Clarity" (gsal) is the mental activity of making appearances arise. [Sometimes, clarity is also
explained as inseparable clarity and appearance - in other words, inseparable
appearance-making and the appearances made.]
The stains of unawareness and hallucinations may prevent us from recognizing mind-itself as
this unified pair. In other words, they obscure the basis for purification. [Unawareness
obscures inseparable awareness and voidness; hallucinations imagined as truly existent
obscure clarity - appearance-making by the mind.] Nevertheless, its being obscured does not
alter the fact that mind-itself has this abiding nature of clarity and voidness. Unawareness and
hallucinations can never affect the basis. Basis mahamudra, then, mind-itself, is the basis for
purification of the stains.
The purifying action that purifies the basis is the vajra yoga of mahamudra. The highest
class of tantra, anuttarayoga, has many yidam systems of practice, for example that of
Vajravarahi (rDo-rje phag-mo, Vajrayogini). Anuttarayoga practice has two stages: the
generation stage (bskyed-rim) and complete stage (rdzogs-rim). During the generation stage,
we meditate with visualized Buddha-figures as a cause to reach the complete stage. During the
complete stage, we practice the six dharma teachings of Naropa (na-ro chos-drug, six yogas
of Naropa) and work with the subtle energy-system of chakras, channels, winds, and creative
energy-drops.
The complete stage has two parts: with signs (mtshan-bcas) and without signs (mtshan-med).
On the former, we achieve an illusory body (sgyu-lus) [in the form of the Buddha-figure
previously visualized] and are able to accomplish powa ('pho-ba, transference of
consciousness) to a pure-land Buddha-field. On the complete stage without signs, we actually
realize mahamudra [mind-itself, the subtlest mind of clear light]. These two stages of
anuttarayoga tantra practice - the generation stage and the complete stage with and without
signs - constitute the path of the vajra yoga of mahamudra. Following this path, we pass
through and penetrate deeper than the level of mind of the five types of sensory consciousness
and of conceptual thought. We purify the basis mind-itself of the fleeting stains of these
levels. This enables us to realize mind-itself, the unified pair of clarity and voidness.
[The Kagyu tradition transmits three mahamudra lineages and teachings, all of which are
consistent with each other and lead to the same goal:
1. Sutra mahamudra (mdo'i phyag-chen) emphasizes resting in the nonconceptual deep

awareness of the sphere of reality (chos-dbyings, Skt. dharmadhatu) parted from
mental fabrication (spros-bral). The deep awareness of the sphere of reality is a
synonym for the unified pair of clarity and voidness, and thus sutra mahamudra
accords with the anuttarayoga tantra teachings on mind-itself. The sutra mahamudra
lineage is based on Maitreya's Furthest Everlasting Continuum (rGyud bla-ma, Skt.
Uttaratantra). Its teachings were first revealed and expounded by Maitripa in
Teachings on Not Taking to Mind (Yid-la mi-byed-pa ston-pa, Skt.
Amanasikaroddesha). Since this method of mahamudra practice is hidden in the sutra
teachings, it is also known as the hidden path of sutra (mdo'i gsang-lam). Its lineage
passed from Maitripa to Marpa to Milarepa to Gampopa. The four syllables tradition
(yi-ge bzhi) common to all Dagpo Kagyu schools - the twelve Kagyu lineages that
Prayer Not To Be Confused about the Words ConcerningMeditation 13

derive from Gampopa, including Karma Kagyu - transmit these sutra mahamudra
teachings.]
[See: The Gelug-Kagyu Tradition of Mahamudra, Part IV, Session Five {4}.]
2. [Mantra mahamudra (sngags-kyi phyag-chen, tantra mahamudra) is the vajra yoga of
anuttarayoga tantra specifically mentioned in the verse. It is also known as the path of
method (thabs-lam). Through the third of the four anuttarayoga empowerments, the
discriminating deep awareness empowerment (shes-rab ye-shes-kyi dbang),
practitioners are introduced to mahamudra through the deep awareness arising through
the four joys (dga'-ba bzhi). Thus, mantra mahamudra emphasizes mind-itself as the
unified pair of blissful awareness and voidness.
3. Essence mahamudra (snying-po'i phyag-chen) derives from both sutra and mantra
mahamudras and can be included within the two. The Kagyu lineages traditionally list
it as a separate division, however, which emphasizes receiving inspiration (byin-rlabs,
"blessings") from one's Guru. In this sense, essence mahamudra is sometimes
considered beyond both sutra and tantra. On its path, specially qualified disciples
receive the inspiration of the realizations of all the lineage masters through receiving a
vajra deep awareness empowerment (rdo-rje ye-shes-kyi dbang) conferred by a
specially qualified Guru. As a result, the disciples achieve simultaneous realization and
liberation (rtogs-grol dus-mnyam). In other words, from the empowerment, the
disciples achieve realization of mind-itself, equivalent to a seeing pathway mind
(mthong-lam, path of seeing). At the same time, without passing, one by one, through
the ten levels of bhumi-mind (sa-bcu) of arya bodhisattvas, they become rid of all
obscurations, both the emotional and the cognitive ones. Able to remain in mind-itself
without ever leaving its realization again, they achieve enlightenment on the spot.
Such practitioners are called "those for whom it happens all at once" (cig-car-ba).
Others, who proceed to develop the pathway minds and levels of bhumi-mind
progressively, one by one, either through the sutra or tantra methods, are called "those
who progress through stages" (lam-rim-pa). Because the path of essence mahamudra
rids practitioners of the emotional and cognitive obscurations all at once, it is known as
"the singular sufficient white panacea" (dkar-po chig-thub, all-curing single white
panacea, single white remedy, self-sufficient white remedy).]
What are purified away are the stains of fleeting, deceptive confusion. Mind-itself has no
stains. However, the stains of confusion and deception - unawareness and hallucinations -
obscure it. The stains are fleeting, however, like clouds in the sky or like mist on a mirror.
Thus, they can be purified away.
The result of the purification is a stainless Dharmakaya. "Dharmakaya," a Buddha's

omniscient awareness of the inseparable two truths, is a synonym here for mind-itself when it
is fully realized. The result attained by the purification, by the removal forever of the fleeting
stains, is the uncovering or unveiling of a Dharmakaya.
Consider, for example, the stains on mind-itself concerning cognition. When we cognize
things incorrectly, due to deceptive confusion, we perceive the clarity side [appearance,
superficial truth] as truly existent objects of cognition and the voidness side [consciousness,
deepest truth] as a truly existing "me." When we remove the stains of unawareness and
hallucination from the basis for purification - mind-itself as a unified pair of the two truths,
clarity and voidness - we uncover a Dharmakaya free of these fleeting stains.
The result of the purification, then, is to reveal a Dharmakaya with double purity: natural
purity and attained purity. The natural purity of mind is the natural state of mind-itself, which
Prayer Not To Be Confused about the Words ConcerningMeditation 14

pervades all beings as the naturally abiding Buddha-nature (rang-bzhin gnas-pa'i rigs). By
nature, mind-itself is free of all stains. The attained purity is the purity attained as the result of
removing forever the obscurations of the fleeting stains. This requires the full realization of
voidness as taught by Buddha. Double purity, then, is the unified pair of the beginningless
primordial purity of deepest truth [inseparable awareness and voidness] and of the purity
attained by purifying the superficial truth [appearances] that deepest truth makes appear. This
is Buddhahood, Dharmakaya.
In short, this prayer is to purify mind-itself with the vajra yoga [anuttarayoga] methods of
mahamudra, in order to remove forever the fleeting stains of confusion and to reveal a
Dharmakaya, free of all stains, and thus doubly pure. This is the prayer not to be confused
about the meaning of the word purify.
The prayers not to be confused about the meaning of the words are divided into two sections:
1. a brief explanation of their meaning,

2. a detailed explanation.
Prayer Not To Be Confused about the View, Meditation, and

Behavior
Verse 8, the brief explanation of not being confused about the meaning of the words, concerns
not being confused about the mahamudra view, meditation, and behavior:
(8) Self-confidence in the view is to cut off

interpolations from the basis.
The essential point of meditation is to safeguard
against wavering from that.
The supreme behavior is to cultivate meditation's
(essential) point displaying as everything.
May I gain self-confidence in the view,
meditation, and behavior.
This verse speaks of mahamudra meditation in terms of three aspects: the view on which to
meditate, the meditation itself, and the behavior that enhances the meditation.
Self-confidence in the view is to cut off interpolations from the basis. A correct
mahamudra view is stable when it has the certitude that cuts off all interpolations from the
basis mahamudra. The specific interpolation here is that of false conceptual cognitions, which
simultaneously make appearances of true existence and grasp for true existence. Interpolation
adds these false conceptual cognitions to the pure basis, mind-itself. [It does this in two senses
of the word interpolation: it adds false conception-making on top of the basis and adds there
as well what this false conception-making interpolates. In other words, the false conceptual
cognitions themselves are interpolations and they themselves interpolate.] They obscure the
unified pair of clarity and voidness [the unified pair of (1) inseparable appearance-making and
appearances and (2) inseparable awareness and voidness.
The false conceptual cognitions of true existence may aim at the appearances that the clarity
side of mind-itself naturally produces or at mind-itself.] The example given in the
commentary, however, is that of an extreme outlook (mthar-lta, extreme view) [a disturbing
attitude that regards the appearances that mind produces from the point of view of an extreme
Prayer Not To Be Confused about the View, Meditation, and Behavior 15

outlook. It regards the appearances of the five aggregates and the self (the "me") with either
the interpolation of the extreme of eternalism or the repudiation that is the extreme of
nihilism. The five aggregates are the nonstatic factors that comprise each moment of our
experience - (1) forms of physical phenomena, (2) feelings of some level of happiness, (3)
distinguishing (recognition), (4) other affecting variables, and (5) types of primary
consciousness. Here, the commentary mentions only the interpolation of eternalism. It
interpolates that in any moment of experience, the objects of cognition that appear are truly
existent objects and the consciousness of them that appears is a truly existent "me."]
When we achieve self-confidence in the view, we cut off the interpolations projected by the
false conceptual cognitions and we cut off the interpolating conceptual cognitions themselves.
Both come with our realization of the unified pair of basis mahamudra, which is naturally free
or purified of these interpolations.
[Mind-itself is naturally free or purified of both (1) the true existence interpolated by false
conceptual cognitions and (2) the false conceptual cognitions that interpolate it. In other
words, it is naturally free or purified both of (1) true existence itself and (2) the
appearance-making and grasping for true existence. Mind-itself is also naturally free or
purified of non-true existence, both true and non-true existence, and neither true nor non-true
existence, as well as any false conceptual cognitions that may interpolate them. Mind-itself is
a nondenumerable ultimate phenomenon (rnam-grangs ma-yin-pa'i don-dam), a voidness
beyond all words and concepts of the four impossible extremes.]
As the basis, mind-itself, is naturally pure of interpolations, the essential point of mahamudra
meditation is to safeguard against wavering from that. This means to safeguard and
maintain the natural purity of mind-itself without mental wavering or wandering from it.
Mahamudra meditation is the joined pair (zung-'brel) of shamatha (zhi-gnas, a stilled and
settled state of mind) and vipashyana (lhag-mthong, an exceptionally perceptive state of
mind). It is single-pointed concentration on the abiding nature of reality (basis mahamudra),
without such faults in the concentration as flightiness of mind, mental dullness,
foggy-mindedness, sleepiness, or staleness. The faults may be summarized as "wavering".
The description here of joined shamatha and vipashyana as being free of mental wavering
from basis mahamudra conforms perfectly to the Prasangika-Madhyamaka view as expressed
by Nagarjuna in Root Verses on Madhyamaka, Called "Discriminating Awareness" (rTsa-ba
shes-rab, Skt. Prajna-nama-mulamadhyamaka-karika). [As the opening homage verse,
Nagarjuna wrote, "I prostrate to the fully enlightened Buddha, the holiest philosopher, who
taught dependent arising] without cessation, without arising, [without nihilism, without
eternalism,] without coming, without going,[without multiplicity, without oneness, without
pluralism, stilled of mental fabrication, a peaceful end."
Mental wavering entails the arising and ceasing of false conceptual thoughts - mental
fabrication (spros-pa) - with our attention going after them and coming back. The shamatha
aspect of correct mahamudra meditation, stilled of mental fabrication, protects against such
mental wavering. It safeguards and maintains the basis that is naturally free of such
interpolating thoughts.
Further, false conceptual cognitions interpolate appearances of true existence. True existence,
however, does not exist at all. It does not actually arise or cease, come or go. Moreover,
although appearance-making of true existence occurs, the appearances of true existence

themselves do not have a truly existent arising or ceasing, a truly existent coming or going.
With realization of this, the vipashyana aspect of correct mahamudra meditation safeguards
against the mental wavering of grasping for true existence. It safeguards and maintains the
basis that is naturally free of interpolations of true existence - the "peaceful end."]
Thus, with self-confidence in the correct mahamudra view of the basis, meditation is like an
eagle flying high in the sky. It becomes easier and easier. [The more confident we are (1) in
mind-itself being free of false conceptual cognitions that interpolate and which are themselves
interpolations, and (2) in mind-itself being free of the true existence that the false conceptual
cognitions interpolate, the easier it is to maintain joined shamatha and vipashyana on
mind-itself, naturally free from interpolations. Just as an eagle soars high in the sky without
flapping its wings, likewise our meditation proceeds easily, without any wavering.]
The supreme behavior is to cultivate meditation's (essential) point displaying as

everything. Mind-itself pervades everything: all the appearances we cognize are its natural
display (rtsal), like the glitter of a precious gem. The essential point of meditation is to
maintain focus on mind-itself, free from interpolations of false conceptual cognition. No
matter what we do, we need to use our activity to cultivate, enhance, or strengthen our
meditation. Thus, in all our behavior, the supreme way of acting is without a duality between
total absorption (mnyam-bzhag, "meditative equipoise") on mind-itself and subsequent
attainment (rjes-thob, "post-meditation") realization of everything existing and functioning
like an illusion.
[The first moment of conceptual cognition makes appearances of commonsense objects

without interpolating anything. The appearances are like an illusion. They are the display of
mind-itself.] While acting, we must be sure not to fall to samsara [by interpolating with
subsequent moments of false conceptual cognition. If we apply the essential point of
mahamudra meditation in all our activity, we do not interpolate false conceptual cognition or
true existence on to the illusion-like appearances. We maintain focus on mind-itself as
inseparable clarity (unified appearance-making and appearances) and voidness (unified
awareness and voidness).
Clarity and voidness, as the two truths, are inseparable. Yet, before enlightenment, voidness is
more prominent during the total absorption phase and clarity is more prominent during the
subsequent attainment phase. Thus, there is no duality between the two phases. The more we
are able to maintain correct meditation on the correct view during our activity, the more it
enhances our meditation itself. In other words, safeguarding against interpolation with false
conceptual cognition while acting during the subsequent attainment phase reinforces
safeguarding against it in meditation during the total absorption phase.]
May I gain self-confidence in the view, meditation, and behavior. The prayer is to gain
self-confidence and stability in the view, meditation, and behavior by harmonizing and
integrating the three in this way.
The detailed explanation of not being confused about the meaning of the words is divided into
three sections:
1. eliminating interpolation in terms of the view,

2. meditation practice,
3. attaining perfection in behavior.

Eliminating interpolation in terms of the view is divided into two sections:
1. brief explanation,
2. detailed explanation.
Prayer to Eliminate Interpolation in Terms of the View: Brief

Explanation
Verse 9 is a brief explanation of eliminating interpolation in terms of the correct view of

mahamudra:
(9) All phenomena are miraculous emanations of the mind.

Mind is no mind: it is devoid of an essential nature as mind.
Void and so, without obstruction, it makes anything appear.
Having examined this well, may I cut out the root
from the basis.
All phenomena are miraculous emanations (rnam-'phrul) of the mind. All phenomena that
we cognize are the play of the mind. They are cognitive appearances that are emanations of
the mind.
[We cognize only one moment at a time. One moment of external sensibilia, for example a
collection of patches of colored shapes, acts as the focal condition (dmigs-rkyen, objective
condition) and direct cause (dngos-rgyu) of the visual nonconceptual cognition of the patches
that occurs the next moment. This is not the Chittamatra (mind-only) position that external
phenomena do not exist at all.
At the time of the visual cognition, the moment of the external patches of colored shapes that
directly caused it no longer exists. It is hidden (lkog na-mo) to that cognition and is only
cognized indirectly by it (shugs-la shes-pa). What the visual nonconceptual cognition directly
cognizes (dngos-su shes-pa) is a mental derivative (gzugs-brnyan, mental reflection), an
opaque mental aspect (rnam-pa) that represents the external patches of colored shapes. Only
the mental representation of the patches is the appearing object (snang-yul) of the visual
nonconceptual cognition.
In the first moment of conceptual cognition, the appearing object is an opaque mental aspect
that represents a conventional commonsense object, such as an orange. An " orange" does not
exist as an external object that extends over time and over the sensibilia of all the senses:
sight, smell, taste, and physical sensation. An external "orange" is not cognized even
indirectly by the conceptual cognition of an orange imputed on the mental reflection of
external patches of colored shapes. It is in this sense that the static category of a truly existent
" orange," imputed on the appearing object from the second moment of conceptual cognition
onward, is devoid of an actual basis on which the word is affixed (an external "orange" as a
commonsense object extending over time and the sensibilia of all senses).]
[See: Fine Analysis of Objects of Cognition: Non-Gelug Presentation {2} {5}.]
All phenomena that appear to our sensory or mental consciousness are miraculous emanations
of the mind, like in a dream. [Thus, whether sensory nonconceptual cognition or mental
conceptual or mental nonconceptual cognition, everything that we directly cognize is a mental
appearance. It is the clarity aspect of both mind-itself and the consciousness that cognizes it.]
Prayer to Eliminate Interpolation in Terms of the View: Brief Explanation 18

The appearances have no true existence independent of being appearances of the mind. They
have no real base of existence [that establishes their true existence, non-true existence, both,
or neither by its own power from the side of the appearance.] They are but the projections of
our consciousness.
We might imagine [like the Chittamatra assertion] that the mind, which makes and projects
cognitive appearances, itself has true independent existence. This is not the case either. Mind
is no mind: it is devoid of an essential nature as mind.
Mind is no mind in the sense that [its manner of existence is beyond being a truly existent
mind, a non-truly existent mind, both, or neither.] Its nature is voidness, beyond all extremes.
It has no concrete existence [with any of the impossible extreme modes of existence that
correspond to words and concepts]. Conventionally, mind is a nonstatic (impermanent)
affected phenomenon; [although mind's abiding nature as clarity and awareness-voidness is
always the case, unaffected by anything. Each moment of] mind is affected by and thus
depends on causes and conditions, on subject and object, and so on.
If one pole of a duality is devoid of true existence, so is the other pole. [If a result (a projected
cognitive appearance) lacks true independent existence, it cannot be produced by a truly and
independently existing cause (mind-itself or the consciousness that projects it). Just as a result
depends on other factors, its cause must also depend on other factors - such as on other
conditions and on the result itself - in order to exist and function as a cause. The same is true
for the external sensibilia that are the direct causes for sensory nonconceptual cognition. They
too lack true independent existence.]
Void and so, without obstruction, it makes anything appear. Although mind is devoid of
the four impossible extreme modes of existence, its voidness does not obstruct its clarity,
which means it does not obstruct its appearance-making or the appearances it produces.
Inseparable awareness and voidness is deepest truth. Its inseparable appearance-making and
the appearances it produces is superficial, conventional truth. Deepest truth does not obstruct,
block, or refute superficial truth. Voidness does not obstruct or refute appearances. The two
truths are an inseparable unified pair. In short, mind experiences what happens around us even
though the mind is devoid of true existence, and so on.
Having examined this well, may I cut out the root from the basis. The prayer is to be able
to examine, analyze, and realize these points completely and thus to be able to cut out
confusion and interpolation, the root of our suffering, from the basis, mind-itself.
The detailed explanation of eliminating interpolation in terms of the view is divided into four
points:
1. gaining certainty that the source of appearances is mind,

2. the four (impossible) extreme modes of existence of mind,
3. showing that there is no contradiction between voidness and dependent arising,
4. cutting all doubts in order to realize the nature of mind.
Prayer to Gain Certainty that the Source of Appearances is Mind
Verse 10 is a prayer to gain certainty that both appearances and awareness of them are
reflexive aspects of mind-itself.
Prayer to Gain Certainty that the Source of Appearances is Mind 19

(10) Reflexive appearances, never experienced as real,

are deceptively confused into objects.
Reflexive awareness, by the power of unawareness,
is deceptively confused into a self.
By the power of this dualistic grasping, we roam throughout
the expanse of compulsive existence.
May I once and for all cut out the root of deceptive confusion,
my unawareness.
The root of deceptive confusion ('khrul-ba) is the unawareness (ma-rig-pa) of how

phenomena and the self ("me") exist. Because of this unawareness, we grasp at phenomena
and the self as having true existence. This unawareness and grasping are with respect to two
aspects of mind-itself:
1. the affected phenomena that are the innate, automatic, reflexive appearances
(rang-snang) or play (rol-pa) of mind-itself and
2. the nature of mind as the affected phenomenon that is the innate, automatic, reflexive
awareness (rang-rig) of its own play.
Neither of these has true existence.
We can never experience mind-itself as having true existence [or as having non-true existence,
both, or neither. Its mode of existence, voidness, is beyond all four impossible extremes,
beyond all words and concepts.] To borrow the dzogchen manner of describing it,
Buddha-nature [pure awareness (rig-pa), the equivalent of mind-itself in its fully purified
state] has neither confusion nor the pacification of confusion. It is perfect in its own nature.
[The pure, perfect nature of mind-itself has never been stained by the confusion of any of the
four impossible extreme modes of existence. If it has never been stained by confusion, there
can be no such thing as the pacification of confusion, a cessation of something that has never
existed. If there is no such thing as the biological child of a sterile woman, there can be no
such thing as the death of the biological child of a sterile woman. In this sense, mind-itself is
beyond not only true existence, but also beyond non-true existence (the voidness or total
absence of true existence). True existence and non-true existence are objects only of
conceptual cognition. They are the nonexistent references conceptually implied by concepts
and words. Thus, mind-itself is beyond all words and concepts.]
Although mind-itself, in its own perfectly pure nature, has neither a truly existing aspect nor a
deceptive aspect, nevertheless it gives rise to deceptively confusing appearances of seemingly
true existence. The traditional analogy for the deceptively confusing appearances is the black
tarnish (g.ya') on rubbed gold (brdar-ba'i gser).
[Gold is an inert metal that does not oxidize or tarnish when it is a hundred percent pure. If
gold has black tarnish, its purity needs to be tested by scorching to examine the exterior,
cutting to test the interior, and rubbing it against a black touchstone to see if it leaves an
unbroken gold streak. If the gold sample fails the test, this indicates that the gold is an alloy.
The pure gold has been adulterated with impurities, namely other metals. It is the adulterating
other metals that tarnish, not the gold itself.]
The tarnish arises simultaneously with the existence of the gold alloy; it was not created at
some point later. Although the nature of gold itself is pure and untarnished; the nature of gold

alloy is to have black tarnish. The tarnish is not exterior to the gold [alloy], yet it is not the
[pure] gold itself.
Another example is that of an injection by a needle. [A needle is pure, by nature. Yet, when
we use it to give an injection, it is never a hundred percent pure.] It needs to be sterilized. If
not, infection arises because of numerous impurities surrounding the act of giving an injection.
[Because of impurities always present with the needle, then when it performs its function, it
gives rise to an infection. The needle itself, by its own nature, is not impure. Yet, for it to give
an infection-free injection, it needs to be sterilized of the impurities that would otherwise
always come with it when giving an injection.]
Mind-itself, as Buddha-nature, is also known as deep-awareness alaya (kun-gzhi ye-shes) -

literally, deep awareness that is an all-encompassing foundation or basis. Although, by nature,
it is totally pure, deep-awareness alaya has always been mixed, like milk with water, with
alayavijnana (kun-gzhi rnam-shes, specific-awareness alaya), specific awareness that is an
all-encompassing foundation or basis. [Alayavijnana is like a supporting environment (rten) in
which deep-awareness alaya (pure Buddha-nature) is supported (brten). As in the example of
a gold alloy, deep-awareness alaya is the pure gold and alayavijnana is the other metals that
adulterate it. Note that the alayavijnana discussed in this context is not at all the same as the
truly existent alayavijnana asserted by Chittamatra.
Although mind-itself and alayavijnana are mixed together like a gold alloy or like milk and
water, with no beginning, the habits of unawareness and karma are imputed only on
alayavijnana. These habits give rise to the deceptively confusing appearances of samsara,
uncontrollably recurring rebirth, pervaded with suffering and problems.]
By the force of unawareness, Buddha-nature mind, as an all-encompassing foundation, gives

rise to deceptively confusing appearances and disturbing emotions and attitudes. [The
deceptively confusing appearances are like the tarnish of a gold alloy. Just as (1) mind-itself
as what is supported is mixed with (2) alayavijnana as what supports it; similarly, (1) natural
basis mahamudra (mind-itself) as what is supported is mixed with (2) causal basis mahamudra
(the subtle energy-system) as what supports it. Both mixtures are like a gold alloy or milk
mixed with water.
The impurities in a gold alloy are directly responsible for all the tarnish that appears. Yet,
because the impurities support the pure gold, we can say that the gold alloy is the basis for all
the tarnish that appears. In this sense, the gold alloy is the all-encompassing foundation or
basis for the tarnish. Similarly, the subtle energy-system is directly responsible for the
deceptively confusing appearances and disturbing emotions that we experience with our
samsaric gross minds and bodies. Yet, because the subtle energy-system, as causal basis
mahamudra, supports mind-itself as natural basis mahamudra, we can say that basis
mahamudra (as the unified pair of a body and a mind) is the basis for the deceptively
confusing appearances and disturbing emotions. In this sense, Buddha-nature mind (basis
mahamudra as a unified pair of natural and causal bases) is the all-encompassing foundation
or basis for the confusing appearances and disturbing emotions.]
[See: Alaya and Impure Appearance-Making {6}.]
Mind and body [in the sense of natural basis mahamudra and the causal basis mahamudra of a
specific rebirth] arise simultaneously as a unified pair. Yet, the union is not forever. The union
degenerates or slowly falls apart from moment to moment. It is a nonstatic phenomenon.

Thus, from this point of view, Buddha-nature [as the unified pair of natural and causal basis
mahamudras] is nonstatic and not eternal. We can understand this by meditating on the twelve
links of dependent arising [which outline the process of uncontrollably recurring rebirth
(samsara), arising from unawareness.]
[See: The Twelve Links of Dependent Arising {7}.]
Simultaneous with the deceptively confusing appearances comes grasping for true existence
and the disturbing emotions and attitudes. Just as the tarnish that appears on gold alloy is not
external to the gold but arises simultaneously with the gold alloy, the same is true with the
deceptively confusing appearances. They are not external to mind-itself as an
all-encompassing foundation or basis, but arise simultaneously with it. [Thus, samsaric
rebirths, filled with deceptively confusing appearances, uncontrollably recur through the
mechanism of the twelve links of dependent arising. They continue to arise because of the
unawareness that accompanies deceptive appearance-making, grasping for true existence, and
the disturbing emotions and attitudes.
Pure gold and impurities alloyed together, and similarly milk and water mixed together, will
not naturally separate out from each other. Likewise, alayavijnana with its habits of karma and
habits of unawareness will not naturally separate out from mind-itself. Only the subtle
energy-systems and gross bodies of specific rebirth states separate out from mind-itself at the
time of each death. For alayavijnana and the habits of karma and of unawareness to separate
out, mind-itself (natural and causal basis mahamudra) needs to be purified of them through
methods such as pathway mahamudra.
Moreover, both gold alloy and pure gold shine with luster, because of the intrinsic quality of
gold. Similarly both basis (unpurified) mind-itself and resultant (purified) mind-itself
automatically give rise to appearances as their reflexive play or luster (gdangs), because of the
intrinsic nature of mind-itself as a unified pair of clarity (appearance-making) and awareness.
Thus, appearance-making is always the reflexive play of mind-itself. The appearances are
deceptively confusing due to the habits of unawareness imputed on the alayavijnana.]
Reflexive appearances, never experienced as real, are deceptively confused into objects.
Cognitive appearances can never be experienced as real (yod), which means they can never be
experienced as having true existence independent of mind. They are the reflexive appearances
(rang-snang) of mind-itself. The clarity nature of mind-itself [reflexive appearance-making]
gives rise to them.
We must not be confused about the conventional nature of the mind [the unified pair of clarity
(appearance-making) and appearances (gsal-snang)]. We need extreme care not to be
deceived and to confuse the appearances to be concrete external objects, as if they existed
independently of the clarity aspect of the mind that makes them appear. [We need to realize
that cognitive appearances are "reflexive" in that they come from mind-itself.] They do not
have a nature of existing "outside." The deepest truth (ultimate truth) is the unified pair of
clarity and voidness [with voidness as the unified pair of awareness and voidness.
Appearance-making and appearances are inseparable from awareness (the cognitive aspect of
mind) and voidness].
For example, our conceptual cognition makes us experience the cognitive appearance of
someone as a friend or as an enemy. This cognitive appearance then triggers our minds to give
rise to various other types of conceptual cognition or thought, such as attachment or hatred.

[The first moment of conceptual cognition does not give rise to appearances of true existence
and does not grasp for true existence. These occur only during subsequent moments of
conceptual cognition. During those moments,] we transform these thoughts [the cognitive
appearances of an enemy and hatred, for example,] into concrete objects [truly existing
independently of the mind that gives rise to them]. As soon as we do this, a further
degeneration occurs. Our conceptual cognition [that grasps for true existence] gives rise to a
different quality of disturbing emotion and, based on its compelling force, we commit various
karmic actions.
For example, we think of a person, think of something he has done, such as cheat us, and
instantly experience a moment of anger arising. If we are capable of recognizing the clarity
nature of the mind [that reflexively gives rise to these cognitive appearances], there is no
reason to develop compelling disturbing emotions based on this nature [that mind can give
rise to anything]. It is the act of transforming cognitive appearances into seemingly concrete
objects that brings about all our suffering. If, on the contrary, we stop the clarity aspect of our
minds from giving rise to such appearances [of truly existing objects], we will experience the
bliss [of being free from grasping for true existence and from the suffering that it engenders.
This is the natural or reflexive bliss of mind-itself, which has always been free of grasping and
suffering.] We need to rid ourselves of deceptive confusion about the reflexive appearances
our minds produce and thus stop our conceptual minds from producing appearances of them
as truly existent objects and grasping for their true existence.
Reflexive awareness, by the power of unawareness, is deceptively confused into a self.

Mind-itself is inseparable clarity and voidness. Voidness itself is inseparable awareness and
voidness. When we are unaware of this nature of mind-itself, we become deceptively confused
and misconceive that mind is a truly existent "me." The mind, however, has no true existence.
[Beyond all words and concepts of the four impossible extreme modes of existence,] it cannot
be found. Yet, there is awareness of the cognitive appearances that mind gives rise to
simultaneously with the appearance-making of them. This is reflexive awareness (rang-rig),
[in the sense of simultaneous awareness of what mind gives rise to from itself,] and it exists as
a feature of its basis - mind as inseparable awareness and voidness. By the force of
unawareness, we incorrectly take it to be a truly existent "me."
Thus, we experience dualistic grasping (gnyis-'dzin). Deceived about what we experience and
confused because of our unawareness, we misconceive that the clarity-appearance side of
mind-itself is truly existent objects and that the awareness-voidness side is a truly existent
"me." By the power of this dualistic grasping, we roam throughout the expanse of
compulsive existence. We wander from one samsaric rebirth to the next, through the twelve
links of dependent arising.
If we rid ourselves of our unawareness of the actual nature of mind-itself, we will stop the
dualistic grasping of its clarity-appearance as truly existent objects and its awareness-voidness
as a truly existent "me." This will bring to an end our disturbing emotions and attitudes, which
derive from dualistic grasping. That will bring to an end our production of karma, which
derives from our disturbing emotions. That will bring to an end [the twelve links of dependent
arising and] our wandering in samsara. Thus, the prayer, May I once and for all cut out the
root of deceptive confusion, my unawareness.

Prayer to Stop Interpolating the Four Extreme Modes of Existence
Verse 11 is a prayer to eliminate interpolation of the four impossible extreme modes of

existence with respect to the mind:
(11) Not existent: not even the Triumphant have seen it.
Not nonexistent: the foundation of everything
of samsara and beyond.
Not a dichotomy nor a juxtaposition, but a unified pair:
the Madhyamaka middle way.
May I realize the actual nature of the mind,
free from extremes.
The actual mode of existence of mind-itself is [nondenumerable] voidness, beyond all four
impossible extremes: true existence, nonexistence, both true existence and nonexistence, or
neither true existence nor nonexistence.
If mind were truly existent, it must be findable upon investigation [by valid cognition of the
deepest truth]. However, it cannot be found. Thus, mind is not truly existent: not even the
Triumphant Buddhas have seen it.
[The fact that mind is not truly existent, however, does not establish that mind is totally
nonexistent.] Mind is not totally nonexistent. It is not a total nothingness, because it functions
as the foundation of everything of samsara and beyond. "Beyond" refers to the pure
appearances of nirvana. The superficial truth of mind, its aspect of appearance-making
(clarity), gives rise to all the impure appearances of samsara and all the pure appearances of
nirvana.
[The first two points, mind is not truly existent and mind is not totally nonexistent, when taken
together are equivalent to the assertion that mind is neither truly existent nor totally
nonexistent. That, however, cannot be the case if true existence and total nonexistence are
contradictory ('gal-ba) in the sense of constituting a dichotomy (dngos-'gal). Two categories
are contradictory if they mutually exclude each other; they constitute a dichotomy if
everything that exists must belong to either one or the other. In other words, if two categories
are contradictory, nothing can belong to both; if they constitute a dichotomy, nothing can
belong to neither.]
If mind were neither truly existent nor totally nonexistent, and the two alternatives constituted
a dichotomy; then, conventionally, mind would be impossible. As that is not the case, the two
are not a dichotomy.
[Suppose we assert that mind is both truly existent and totally nonexistent. This also cannot be
the case if the two were a dichotomy. If they were a dichotomy, then since mind is not truly
existent, it would have to be totally nonexistent. And since it is not totally nonexistent, it
would have to be truly existent. But it is impossible for mind to be either truly existent or
totally nonexistent. We have refuted both alternatives. Thus, since each alternative is
impossible, then] if mind were both alternatives, mind would be like a juxtaposition of two
impossible things. It would be like the juxtaposition of a sterile biological mother and the
biological child of a sterile mother. Nor is mind a juxtaposition ('du) of two impossible
modes of existence. [Thus, mind does not exist in any of the four impossible modes of
existence,] but rather, it is a unified pair of two contradictory truths.
Prayer to Stop Interpolating the Four Extreme Modes of Existence 24

[In general, it is possible for one item to belong to two contradictory categories. Consider the
example of the categories "father" and "son." No member of either pair of categories can be
both the father and the son of the same member in the other category. For example, I cannot
be both the father and the son of my son. However,] someone can be both the father [of
someone] and the son [of someone else,] without any contradiction. [For example, I am a
father from the viewpoint of my son and a son from the viewpoint of my father. Being a father
from the viewpoint of my son does not refute being a son from the viewpoint of my father,
and vice versa. Both truths - being a father and being a son - are true, although the two truths
are contradictory in the sense that father and son are two poles of an inseparable pair.
Similarly, from the viewpoint of superficial truth, mind is not totally nonexistent; and, from
the viewpoint of deepest truth, mind is not truly existent.] Thus, the superficial truth of mind
refutes its total nonexistence and the deepest truth of mind refutes its true existence. In other
words, the superficial truth of mind is that it is not totally nonexistent and the deepest truth of
mind is that it is not truly existent. [Both truths - not being totally nonexistent and not being
truly existent - are true, although] the two truths are contradictory in that they are two poles of
an inseparable pair. [Father and son are two poles of an inseparable pair because a father is a
father in relation to his son and a son is a son in relation to his father. Similarly superficial
(conventional) truth is superficial in relation to deepest truth and deepest truth is deepest in
relation to superficial truth.] In this sense, mind is a unified pair of the two contradictory
truths.
This is the Madhyamaka middle way. It is a middle way because it does not assert any of the
four impossible extremes: true existence, total nonexistence, both, or neither, and because it is
a unified pair of two truths. Whether we speak of Madhyamaka, mahamudra (the great seal),
or dzogchen (the great completeness), they all come to this same point, the actual nature
(chos-nyid) of the mind, free from extremes. The prayer is to realize this middle way.
In summary, we must not let the appearances that mind makes arise mislead us into believing
that the "I" and phenomena have true existence. This is because if we are confused and
deceived like that, disturbing emotions and attitudes will arise incessantly and we will suffer
without end in uncontrollably recurring samsara.
Mind is a unified pair of clarity and voidness. [It is totally pure, like pure gold.] Degradation,
however, comes from the beginningless confusion that accompanies it. Because of confusion,
fleeting stains arise, but they are of the same nature as the mind, like tarnish on gold alloy. [By
nature, the fleeting stains of disturbing emotions and attitudes are also a unified pair of clarity
and voidness.] If we are capable of seeing through all this, we will no longer be misled to the
point that our minds giving rise to grasping for true existence. We will attain pure mind. We
must remove the fleeting stains [like refining gold] and thus attain enlightenment.
[By knowing these points through hearing about them and by understanding them through
thinking about them through lines of reasoning] like these, discriminating awareness
(shes-rab) will come to accompany the way in which we pay attention to and consider (yid-la
byed-pa) our minds. [However, this will only be the discriminating awareness that arises from
hearing and that arises from thinking.] That is not enough for realization (rtogs-pa). We need
to gain the discriminating awareness that arises from meditation [with the joined pair of
shamatha and vipashyana]. This is the significance of the prayer being May I realize the
actual nature of the mind.
Prayer to Stop Interpolating the Four Extreme Modes of Existence 25

Prayer to Avoid the Extremes of Affirmation and Negation
Verse 12 is a prayer to eliminate interpolation of the extremes of affirmation and negation

with respect to the mind. These are the interpolations that mind is "this" or "not this."
(12) Nothing that can be pointed to, saying "it is this."

Nothing that can be negated, saying "it is not this."
The actual nature, beyond intellect,
is an unaffected phenomenon.
May I gain certainty about the utmost point
that is totally perfect.
Although we can experience the nature of mind, we cannot indicate or point to it with words.
In this respect, we are like mutes who experience dreams, but cannot put them into words.
[Words are conceptual constructs, either affirmations (sgrub-pa) that something is "this" or
negations (dgag-pa, nullifications, refutations) that something is "not this." As mental
constructs, they conceptually imply (zhen-pa) that there are truly existent categories, such as
"this" and "not this," corresponding to the words, and they cling to such categories. Since
there is no such thing as true existence, and since the nature of the mind is devoid of true
existence, the nature of the mind is beyond words.
Thus, although we can say that the nature of mind is inseparable clarity and awareness, and
inseparable awareness and voidness, this does not mean that this actual nature corresponds to
the truly existent categories that those words conceptually imply. The nature of mind is not a
truly existent clarity, awareness, or voidness.
The nature of mind is beyond words also in another sense.] There is nothing that can be
pointed to as the nature of the mind, saying "it is this." [We cannot limit mind to its being
just one item or to its including just one item, which would be the case if the nature of mind
could be put into one word, " it is this."]
Further, we cannot indicate the nature of the mind by conceptually negating or rejecting what
it is not. There is nothing that can be negated, saying "it is not this," because mind
excludes nothing. [Mind-itself is the all-encompassing alaya foundation of everything of
samsara and nirvana, excluding nothing.]
The actual nature of the mind is not something that can be discovered by a mind investigating
superficial truth with intellect (blo). [Superficial truth deals with conventions, indicated by
words and concepts; and words and concepts define or specify things as "this" through the
exclusion (sel-ba) of everything that is "not this." In specifying something as "this," words
imply conceptually isolated items (ldog-pa, distinguishers, isolates). The conceptually isolated
this is that which is left when everything "not this" is excluded. The nature of mind, however,
cannot be limited to one item at the exclusion of anything else, because there is nothing that
can be excluded from it. Therefore, the nature of mind cannot be defined or conceptually
isolated and specified as "this" through the exclusion of everything "not this."] Thus, any
choice made to define the mind in words, with the intellect, as "this" or "not this" will always
be false. A specific identification of mind's nature is impossible; it cannot be conceptually
defined.
The actual nature, beyond intellect, is an unaffected phenomenon. The actual nature of
mind [as inseparable clarity and awareness, and inseparable awareness and voidness] is
Prayer to Avoid the Extremes of Affirmation and Negation 26

permanent [in the sense that it is always the case.] It is unaffected by causes and conditions.
[The nature of mind was never newly created from causes and conditions: it is not like a
sprout that is newly created from a seed. Nor can it ever perish due to causes and conditions: it
is not like a flower withering with age.]
Although the nature of the mind cannot be put into words and be realized through an
intellectual process, we must nevertheless begin by studying with our Gurus. Then, through
meditation [combining shamatha and vipashyana, the inspiration and special methods used by]
our Gurus will enable us to distinguish and recognize the nature of our minds.
Thus, the prayer is May I become certain about the utmost point that is totally perfect.
[The utmost point (don-gyi mtha') is a fully realized mind-itself, which is totally perfect
(yang-dag) in that it has never been stained with any extremes.] Thus, Naropa told Marpa, "
You cannot realize the nature of mind through books; you must examine your own mind." The
perfect nature of the mind is beyond all extremes.
Prayer to Realize There Is No Contradiction between Voidness

and Dependent Arising
Verse 13 is a prayer to realize that voidness and dependent arising are not contradictory in the
sense that mind-itself - as inseparable awareness and voidness, and inseparable clarity and
awareness - is not contradictory with the appearances that arise dependently from
unawareness.
(13) Not realizing the actual nature,

we circle in the ocean of samsara.
Realizing the actual nature, Buddha is not something other.
Everything that is this and not this, nothing excluded.
May I become aware of the faults regarding the actual nature,
the alaya foundation of all.
Although the actual nature of mind is void, everything appears without obstruction. Not
realizing the actual nature, however, we circle in the ocean of samsara.
The actual nature of mind is that it is devoid of all extremes. It is parted from (bral) or beyond
all extremes of true existence, total nonexistence, both, or neither, and all extremes of "it is
this" and "it is not this." In general, "the actual nature of mind is void and yet everything
appears without obstruction" means that the nature of mind is inseparable clarity
(appearance-making) and awareness-voidness. When we do not realize this actual nature, the
pure nature of mind is mixed with confusion [like pure gold adulterated with base metals to
form a gold alloy]. When this is the case, mind gives rise to appearances of samsara [like gold
alloy giving rise to tarnish] and we circle repeatedly through uncontrollable rebirth in samsara.
The appearances of samsara arise through the twelve links of dependent arising:
1. unawareness - not realizing the actual nature of mind,

2. affecting impulses - karmic impulses to act based on unawareness,
3. loaded consciousness - the alayavijnana loaded with karmic aftermath from such
actions,
4. namable mental faculties with or without gross form - specific consciousness
(rnam-shes) not yet differentiated into the six types of primary consciousness [eye, ear,
Prayer to Realize There Is No Contradiction between Voidness and Dependent Arising 27

nose, tongue, body, and mind],

5. stimulators of cognition - the physical and mental sensors (dbang-po) of the six
cognitive faculties now differentiated from each other, and the six cognitive sense
fields now differentiated from each other, but not yet distinguishing (recognizing)
anything,
6. contacting awareness - of the sensors, consciousness, and objects of the six cognitive
faculties, distinguished as pleasant, unpleasant or neutral,
7. feeling a level of happiness - either happy, unhappy, or neutral in response to
contacting awareness,
8. craving - to continue experiencing happiness or to be parted from unhappiness,
9. an obtainer - a disturbing emotion or attitude that will obtain for us another samsaric
rebirth,
10. further existence impulses - activated karmic aftermath that function as throwing
karmas to " throw" the mind into its next samsaric rebirth and to produce more
samsaric appearances,
11. conception,
12. aging and dying of a samsaric rebirth and its appearances.
In this way, the twelve links of dependent arising describe the process of generation [of
samsaric rebirth and samsaric appearances], all coming from unawareness of the actual nature
of the mind. If we rid the basis, mind-itself, of unawareness, the whole process is reversed,
starting from the last link. Thus, we stop any further production of the twelve links; we stop
any further production of samsaric rebirth and samsaric appearances.
[Mind-itself is beyond dependent arising in the sense that it is beyond the twelve links of
dependent arising. We can understand this statement in two ways. Firstly, unlike the
appearances of samsara, which arise from unawareness, the first link of dependent arising,
mind-itself does not arise from unawareness. Secondly, mind-itself is pure by nature, never
stained by unawareness and the samsaric appearances such unawareness produces. Because of
its natural purity, mind-itself can be purified of dependently arising samsara and its impure
appearances. Nevertheless, (1) because the clarity aspect of mind gives rise to samsaric
appearances, when influenced by unawareness, and (2) because the nature of mind is
inseparable clarity and awareness-voidness, the voidness of the mind is not contradictory with
dependent arising, although the voidness of the mind is beyond dependent arising. They are
noncontradictory because the voidness of the mind does not obstruct the appearance-making
and dependently arising appearances of samsara. In fact, it is only because of the void nature
of the mind that samsaric appearances dependently arise due to unawareness.]
Realizing the actual nature, Buddha is not something other. When we realize the actual
nature of the mind, Buddhahood does not come from something other than mind-itself.
Buddhahood [and its pure appearance-making and appearances] are not separate from the
nature of the mind; they are not external. They also arise in terms of the nature of mind as
inseparable clarity and awareness-voidness.
Everything that is this and not this, nothing excluded. Thus, the nature of mind -
inseparable appearance-making, appearances, awareness, and voidness - pervades and gives
rise to everything, both what is "this" and what is "not this," both affirmation phenomena and
negation phenomena. Nothing is excluded. Thus, from another point of view, everything that
appears [both the impure appearances of samsara and the pure appearances of nirvana or
Buddhahood] dependently arises from mind-itself. In this sense as well, the void nature of the
mind is not contradictory to any appearance. It is only contradictory to the arising of
Prayer to Realize There Is No Contradiction between Voidness and Dependent Arising 28

appearances independently of the mind (non-dependent arising). In short, appearance-making

and appearances are reasonable because of dependent arising.
May I become aware of the faults regarding the actual nature, the alaya foundation of
all. Because mind-itself gives rise to all cognitive appearances, mind-itself is an alaya
(kun-gzhi), an all-encompassing foundation, a foundation of all. Because of its void nature,
however, its manner of existence is beyond all words and concepts, beyond all four impossible
extreme modes of existence - true existence and so on. This is the Prasangika-Madhyamaka
view. Thus, although the Chittamatra (Mind-Only) tenet system also uses the term alaya, as in
"alayavijnana" (all-encompassing foundation consciousness), we need great care not to
commit the same mistake regarding alaya that the Chittamatra system makes. According to the
Chittamatra system, [although the alaya does not truly exist as a self (as "me"),] still it
attributes true existence to the alaya. According to the Prasangika-Madhyamaka view, this is a
fault regarding the actual nature of mind-itself.
[Moreover, we need to avoid the mistake of imagining that since the nature of mind includes
everything, everything is mind in the sense that everything is a way of being aware of objects
(shes-pa). Mind includes everything in the sense that everything is either a knowable object or
also a way of knowing something.]
Prayer to Cut All Doubts in order to Realize the Nature of Mind
Verse 14 is a prayer to cut any remaining doubts or indecision concerning the actual nature of
mind as inseparable clarity (appearance-making) and awareness-voidness
(14) Whether appearance, it's the mind;

whether voidness, it's the mind.
Whether realization, it's the mind;
whether confusion, it's my own mind.
Whether an arising, it's the mind;
whether a ceasing, it's the mind.
May I cut off all interpolations on the mind.
Whether appearance, it's the mind; whether voidness, it's the mind. Everything that
appears is of the nature of the mind, which is inseparable awareness and voidness as a unified
pair. Appearances [and appearance-making as an inseparable unified pair] are the superficial
truth of the mind. Voidness [and awareness as an inseparable unified pair] are the deepest
truth of the mind. Thus, appearances and voidness are both the actual nature of mind
[superficial and deepest truth as an inseparable unified pair].
Whether realization, it's the mind; whether confusion, it's my own mind. Whether mind is
together with realization of its actual nature or together with unawareness and confusion about
it, the nature of mind remains the same.
Whether an arising, it's the mind; whether a ceasing, it's the mind. When together with
unawareness and confusion, the mind gives rise to samsaric appearances through the twelve
links of dependent arising. When together with realization of its own nature, the mind ceases
or stops giving rise to such appearances. In either case, the nature of mind remains the same.
Both samsara and nirvana are nothing but the mind.
Prayer to Cut All Doubts in order to Realize the Nature of Mind 29

May I cut off all interpolations on the mind. The prayer is to cut off interpolations both
about the mind and on the mind. [In other words, may I cut off both (1) interpolations that
anything exists other than in the nature of mind and (2) the false conceptual cognitions that
interpolate this impossible manner of existence.]
3 Meditation Practice
Meditation practice is divided into two sections:
1. brief explanation,
2. detailed explanation.
Prayer to Practice Mahamudra Meditation Properly
Verse 15 gives a brief explanation of mahamudra meditation practice with a prayer to be able
to practice mahamudra meditation properly.
(15) Without adulterating with meditation that strives

with (thoughts) intellectually derived,
Not being blown by the winds of ordinary commotion,
But knowing how to set my mind in the uncontrived,
primordial state that it naturally falls to,
May I become skilled and cultivate the practice
of mind's deepest point.
The commentaries discuss the second line of this verse before the first line. Not blown off
course by the winds of ordinary commotion. Ordinary commotion (tha-mal 'du-'dzi) refers
to the eight transitory things in life ('jig-rten chos-brgyad, eight worldly dharmas): [praise or
criticism, good or bad news, gains or losses, things going well or poorly. These transitory
things come and go.] When they come to us, it is important not to let them disturb us or blow
us about like the flame of a butter lamp in the wind. [That happens when we feel overly
excited when experiencing the first of the pair and overly depressed when experiencing the
second]. If we let that happen, we will not only be unable to attain enlightenment; we will also
not even be able to attain one of the better rebirths. Therefore, for meditation, it is important to
retire to a quiet place to meditate, cut off from ordinary worldly commotion.
[See: Dispelling Discomfort at the Eight Transitory Things in Life {8}.]
The basic structure of mahamudra meditation is according to the four themes of Gampopa
(dvags-po chos-bzhi):
1. having the mind go toward the Dharma (blo chos-su 'gro-ba) - through the common
preliminaries of meditating on the four thoughts that turn the mind toward the Dharma
(blo-ldog rnam-bzhi): the precious human life, death and nonstaticness
(impermanence), karma, and the shortcomings of samsara. Included also is putting a
safe direction in life (taking refuge);
2. having the Dharma function as a pathway mind (chos lam-du 'gro-ba) - through the
3 Meditation Practice 30
uncommon preliminaries of prostration, Vajrasattva purification, mandala offering,

and guru-yoga;
3. having the pathway minds eliminate confusion (lam 'khrul-ba sel-ba) - through
meditating on love and great compassion;
4. purifying confusion into deep awareness ('khrul-ba ye-shes-su dag-pa) - through
meditating on the actual nature of the mind.
The Sakya tradition divides the same method into "parting from the four types of clinging"
(zhen-pa bzhi-bral) - namely, parting from clinging to:
1. this life,
2. samsaric rebirth in any of the three realms,
3. one's own selfish purposes,
4. true existence.
In Jewel Ornament of Liberation, Gampopa similarly divided the meditation into removing
the four hindrances to the attainment of Buddhahood (sangs-rgyas mi-thob-pa'i gegs-bzhi
sel-ba). The four hindrances are:
1. attachment to objects of enjoyment of this life,

2. attachment to the pleasures of compulsive existence,
3. attachment to the bliss of peaceful (nirvana),
4. not knowing the methods for attaining Buddhahood.
The four hindrances are removed, respectively, by meditating on:
1. nonstaticness,
2. the shortcomings of samsara, and behavioral cause and effect (karma),
3. love and compassion,
4. relative bodhichitta and deepest bodhichitta (the actual nature of the mind).
Regardless of how we divide and classify the meditation path, it all comes down to the same
path.
Now we return to the first line of the verse, Without adulterating with meditation that
strives with (thoughts) intellectually derived. Although in the beginning, meditation is
necessarily conceptual, later we must pass beyond conceptualization with anything
intellectually derived (blos-byas). Mahamudra meditation is nonconceptual, free of the
obstacle of contrived (bcos-bcas) meditation that strives with thoughts derived from the
intellect. If, while meditating, we say to ourselves, "I must meditate on the unified pair of
clarity and voidness," we will never experience true meditation.
But knowing how to set my mind in the uncontrived, primordial state that it naturally
falls to. For proper mahamudra meditation, we need to remain in a natural state of mind, free
of conceptual thoughts about the past or future, or about what we are doing at present in
meditation. Now, our minds are like muddy water. If we let the silt sink to the bottom, the
water becomes pure. The state that mind naturally falls to (rang-babs) is its primordial
(gnyug-ma) state, like an unclouded sky. ["Primordial" does not mean that originally, at some
point in time, our minds were pure and that later unawareness, confusion, and conceptual
thought muddied it. Neither mind nor its accompanying unawareness has a beginning.
"Primordial" implies mind's "deepest point" (sems-don), its actual nature at its core.]
Prayer to Practice Mahamudra Meditation Properly 31

May I become skilled and cultivate the practice of mind's deepest point. uncontrived
(bcos-med), unlabored (rtsol-med) meditation is an extremely advanced level of practice.
People have different capacities and, at the beginning, contrived meditation is unavoidable
and necessary. To become skilled in it, the usual practice is to sit in the vajra posture (rdo-rje
skyil-krung) [the full lotus posture according to hatha yoga] and, without thinking of the past,
present, or future, to apply the methods for achieving a stilled and settled mind of shamatha.
There are three ways to practice shamatha: with an object, with no object, and entirely without
an object. We can achieve absorbed concentration (ting-nge-'dzin, Skt. samadhi) through any
of them.
With such concentration as a basis, we then cultivate it further by practicing to achieve an

exceptionally perceptive mind of vipashyana, and mounting the vipashyana state on the
absorbed concentration of shamatha. From there, we can realize the unified pair of bliss and
voidness and the unified pair of clarity and voidness as the two truths - "mind's deepest point."
As these are very high levels of meditation, this verse refers to very advanced meditators.
The ability to meditate in an unforced manner without mental constructs varies with different
persons. The length of time it takes to reach this level depends on the positive force (merit)
built up in past lives and in the present one. Some people progress in stages (lam-rim-pa), like
climbing a staircase. For others with an enormous amount of previously built-up positive force
it happens all at once (cig-car-ba). Mahamudra practitioners can be of either variety, but in
either case, the realization is the same.
The detailed explanation of the meditation practice is divided into three sections:
1. the yoga of shamatha-vipashyana meditation

2. the methods for cultivating boon experiences and stable realizations,
3. the unified pair of compassion and voidness.
The yoga of shamatha-vipashyana meditation is divided into three sections:
1. shamatha,
2. vipashyana,
3. the joined pair of shamatha and vipashyana.
Prayer to Achieve Shamatha
Verse 16 is a prayer to achieve a stilled and settled state of mind of shamatha.
(16) The waves of subtle and coarse conceptual thought

still in their place.
Without movement, the undercurrents of the mind
naturally settle.
The pollution of the silt of dullness and bewilderment
separates out.
May I stabilize a stilled and settled, unmoving ocean
of shamatha.
Here, the author uses as an analogy for our untamed minds the ocean, turbulent with waves
and undercurrents, and polluted with silt. Once the ocean becomes still and settled, it becomes
clear and stable.
Prayer to Achieve Shamatha 32

The waves of subtle and coarse conceptual thought still in their place. Gross and subtle
conceptual thoughts (rtog-pa) are like waves, rising and falling back into the ocean of the
mind. [Without needing to strive with effort,] they naturally still in their own place (rang-sar
zhi). [There is no other place for them to go.]
At present, we are not even conscious of subtle thoughts; we are not even aware of the fact
that our minds have wandered at all. Therefore, we need first to identify our coarse conceptual
thoughts [with which our minds wander on and on]. When they become still, we can then
begin to recognize the ripples of our subtle thoughts.
Without movement, the undercurrents of the mind naturally settle. When our minds are
no longer moving with coarse or subtle conceptual thoughts, we still need to quiet down
further. We need to let the undercurrents of mind also settle into their own state. [In other
words, when our attention no longer leaves our object of focus with gross flightiness of mind
(rgod-pa), we need to let the undercurrents of subtle flightiness also naturally settle down
(ngang-gis gnas).]
The pollution of the silt of dullness and bewilderment separates out. As our minds become
peaceful and more concentrated, the pollution of mental dullness (bying-ba) and "spaced-out"
bewilderment (rmongs-pa), which silt the mind and make it unclear, also naturally separate
out. In this way, we attain stable absorbed concentration and the stilled and settled state of
shamatha. Thus, the prayer, May I stabilize a stilled and settled, unmoving ocean of
shamatha.
There are five obstacles (sgrib-pa lnga, five obscurations) preventing the attainment of
absorbed concentration:
1. flightiness of mind [to objects of desire] and regret ('gyod-pa) at not having practiced
well;
2. malice (gnod-sems), the mental factor of wishing to hurt someone or cause damage -
this prevents the realization of a blissful state of mind;
3. foggymindedness (rmugs-pa) [a heaviness of body and mind] and sleepiness (gnyid)
[an uncontrollable withdrawal of attention] - they prevent clarity (appearance-making);
4. intentions toward objects of desire ('dod-pa-la 'dun-pa), when our attention is
elsewhere, thinking of schemes to obtain what we find desirable - this prevents mental
placement;
5. indecisive wavering (the-tshoms, doubt), for example over whether or not we have
achieved a proper state of meditation - this prevents stability in meditation.
We can summarize these five obstacles in flightiness of mind and mental dullness.
There are many methods for developing absorbed concentration. Certain methods use an
object of focus, such as a Buddha statue or the breath. Others use no object, which means
remaining in the natural state of the mind, as inseparable clarity and awareness-voidness. All
these methods, when followed properly, lead to the attainment of shamatha.
Vipashyana meditation is divided into two sections:
1. the state of mind itself,

2. eliminating any basis for confusion.
Prayer to Achieve Shamatha 33

Prayer to Achieve Vipashyana
Verse 17 is a prayer to achieve the exceptionally perceptive state of mind of vipashyana.
(17) Having looked over and again at the mind

that cannot be looked at,
And distinctly seen, just as it is, the deepest point
that cannot be seen,
In a state cut off from wavering whether the deepest point
is "this" and "not that,"
May (my mind) reflexively know its own face,
without confusion.
Having looked over and again at the mind that cannot be looked at. When we seek over
and again to find the mind, we cannot find it. ["To look at or for the mind" means to examine
the deepest actual nature of the mind to determine if it exists with any of the four extreme
modes of existence. When we consider each of the extreme modes, we find that each is false.
None of the extreme modes can withstand the analysis: we cannot find a mind that exists in
any of the four impossible ways. "The mind that cannot be looked at," then, means a mind
existing in one of the extreme modes. When looked at, such a mind can never be found to
exist in that impossible way. In other words, we can never see a mind that exists in that way
because that way of existing is impossible.]
So long as we are still wavering about whether or not we can find the mind existing in any of
the impossible modes, we will be unable to see the deepest nature of the mind. [So long as we
still have doubts that maybe the mind exists in one of the impossible modes of existence, we
cannot cognize the deepest nature of mind. We need to cut off all doubts and decisively
ascertain that the mind does not exist in such impossible ways.
The impossible modes of existence do not exist at all. If we are still indecisively wavering
whether the impossible mode is "this" or "not that," we will be unable to behold the deepest
nature of the mind. Something impossible that doesn't exist cannot be identified as a "this" and
"not a that." The biological child of a sterile woman cannot be identified as a boy and not a
girl. Therefore, to behold the deepest nature of the mind, we need to go beyond conceptual
wavering about the impossible modes.]
And distinctly seen, just as it is, the deepest point that cannot be seen. When we have
successfully completed our investigation [and are free of all doubts and indecisiveness], we
vividly and distinctly (lhag-ge) see, just as it is, the deepest point. In other words, we cognize
with certainty the deepest nature of mind-itself.
The deepest nature of mind-itself "cannot be seen" in the sense that it cannot be isolated.
[Since mind-itself, as the foundation of all, does not exclude anything, the nature of mind
cannot be specified as a conceptually isolated this - in other words, as what is left over when
everything "not-mind" has been excluded.]
The mind itself is beyond all physical objects. [The deepest nature of the mind is beyond not
only words and concepts that it is "this" and "not that"; it is also beyond being a physical
object that can be seen as a "this" and "not that."] When we consider a physical object, from
the viewpoint of its deepest truth, ultimately we cannot find it, but we can find it
conventionally [as "this" and "not that."] However, when we search for the mind, which is not
Prayer to Achieve Vipashyana 34

a physical object, we can only see its deepest truth - voidness, which cannot be seen. It is void
of any possibility of being found, since it is free of all impossible modes of existence, such as
true existence.
[Mind is not a visible physical object that can be conventionally found and seen like our
misplaced keys can. The understanding that mind is devoid of existing as a physical object
that can be seen, however, is not an understanding of the void nature of the mind. Nor is the
understanding that a truly existent mind is devoid of existing as a physical object that can be
seen. There is no such thing as a truly existent mind and so whether or not such a mind is
physical and visible is not the issue. Understanding voidness is not like understanding that the
biological child of a sterile mother does not have blue eyes. The understanding of the void
nature of mind is that it is devoid of any impossible mode of existence, such as true existence.
Its deepest mode of existence is beyond all such impossible modes.
Moreover, although we can conventionally find and see the biological child of a fertile
mother, we cannot conventionally find and see the biological child of a sterile mother.
Similarly, we cannot conventionally find and see a truly existent deepest nature of mind.]
In a state cut off from wavering whether the deepest point is "this" and "not that." The deepest
nature of mind is beyond all conceptual categories of "this" and "not that," beyond all
conceptual categories of "being" and "nonbeing." To ascertain the deepest nature of mind, we
need to go beyond wavering about such conceptual categories. Many passages in Saraha's
Treasure House of Songs (Do-ha mdzod, Skt. Dohakosha) stress this point.
[The impossible modes of existence of the mind are beyond existing as a "this" and "not that,"
because they do not exist at all. Thus, the impossible modes of existence cannot be known by
valid cognition. The deepest nature of the mind is also beyond existing as a "this" and "not
that." The reason for this, however, is different from that concerning impossible modes of
existence. The reason here is that the deepest nature of the mind cannot be validly known as a
"this" and "not that" because such conceptual categories conceptually imply (zhen-pa,
conceptualize) truly existent "this"s and "not that"s. The deepest nature of the mind is not a
truly existent anything. Nevertheless, the deepest nature of the mind can be known by valid
cognition.]
May (my mind) reflexively know its own face, without confusion. [The deepest nature of
mind can be validly known by nonconceptual reflexive deep awareness (rang-rig ye-shes).
Mind's "own face" (rang-ngo) is mind's deepest nature. Reflexive deep awareness is an aspect
of the deepest nature of mind-itself. It reflexively (rang-gis) knows itself because it is
"self-aware."]
To remove confusion and reach the stage at which mind reflexively knows its own face, we
need to pass through the stage of understanding what can be found and what cannot be found.
[We need to avoid the extremes of nihilism and eternalism.] For this, we need to unify the
force of the Gurus' teachings and the power of the discriminating awareness that arises from
our own efforts.
Prayer to Eliminate Any Basis for Confusion
Verse 18 is a prayer to eliminate any remaining confusion so that our attainment of

vipashyana on the deepest nature of mind will remain stable:
Prayer to Eliminate Any Basis for Confusion 35

(18) Having looked at objects, there are no objects -

one sees them as mind.
Having looked at the mind, there is no mind;
it is void by essential nature.
Having looked at the two, dualistic grasping
releases itself into its own place.
May I realize the abiding nature of the mind
as clear light.
Having looked at objects, there are no objects - one sees them as mind. [To stabilize our state
of vipashyana, we need to reaffirm our realization.] When we look at and for objects, we do
not find or see truly existent objects, existing independently of mind. What we see are the
appearances of objects. Whether objects of the five types of sensory consciousness or objects
of mental consciousness, what we cognize are the cognitive appearances of objects that mind
produces in being aware of them.
Having looked at the mind, there is no mind; it is void by essential nature. When we look at
and for the mind, we cannot find or see a truly existent mind. As its essential nature (ngo-bo),
mind is a voidness [the unified pair awareness-voidness] beyond all words and concepts,
beyond all four impossible extreme modes of existence.
Having looked at the two, dualistic grasping releases itself into its own place. When we look
at and for the two of them - both mind and its objects - we cannot find or see the two of them
arising independently of each other, as truly existent "things." When we realize this, our
grasping for mind and appearances to exist dualistically (gnyis-'dzin), as two independent truly
existent entities, releases itself in its own place (rang-sar grol, "liberates" itself in its own
place).
A snake coiled into a knot must unwind. [When it "releases itself," there is just the snake
itself. There is nowhere for the knot to go. Both the coiled and uncoiled snake were nothing
more than the snake itself.] In the same way, the mind that is tied into a knot of dualistic
grasping must uncoil or release itself into its own place. "Into its own place" means into its
own deepest nature as voidness. [The mind tied into a knot of dualistic grasping is still the
unified pair awareness-voidness, just as the coiled snake is still a snake. When the mind
uncoils, it is still the unified pair awareness-voidness.]
Mind and the appearance of objects have the same taste of voidness and cannot be found.
[Mind and the appearances of objects that it produces are both, by essential nature, equally a
unified pair awareness-voidness. They cannot be found as anything else.]
We need to understand the voidness of both self and phenomena. [With dualistic grasping, we
misconceive consciousness of objects (mind) as a truly existent self or "me" and we
misconceive the cognitive appearances of objects as truly existent phenomena.] There is no
basis for grasping either as having true existence. Both are devoid of true existence. [Thus,
unlike the Chittamatra and Svatantrika-Madhyamaka views that assert a different voidness for
the self and phenomena, mahamudra accepts the Prasangika-Madhyamaka position that both
are void in the same way.]
The mind that cognizes appearances is cognizing superficial, conventional truth. [The deepest
truth is either the unified pair awareness-voidness or the unified pair clarity-voidness, in
which clarity is the unified pair appearance-making and appearances, and voidness is the
Prayer to Eliminate Any Basis for Confusion 36

unified pair awareness and voidness.] If we separate deepest and superficial truths [and grasp
to them as truly existing independently of each other], we have dualistic grasping. We can
gain realization of the unified pair of superficial and deepest truths only by realizing their
common basis, which is voidness [mind-itself as awareness-voidness and clarity-voidness, the
all-encompassing alaya foundation for everything]. When we realize this, dualistic grasping
releases itself into its own place, which is voidness.
We need to remind ourselves that this is a teaching in words and that an actual understanding
of it requires deep realization. The power of understanding comes from the teachings and from
the power of correct meditation on them. Thus, it is essential to listen to the teachings, think
about their meaning, and then, through correct meditation on them, to attain a stable state of
vipashyana so that we experience everything described in the teachings ourselves.
May I realize the abiding nature of the mind as clear light. The deepest abiding nature
(gnas-lugs) of the mind is clear light ('od-gsal). This is extremely difficult to understand and
actually to achieve. When we read or hear about enlightenment in an instant (skad-cig gcig-gis
rdzogs-sangs-rgyas), it refers to enlightenment gained in the instant when we attain the full
realization of all we have been discussing. ["Full realization" means that we are able to
maintain our realization and attainment of mind-itself without leaving that state ever again.]
So long as we have not fully attained this realization, we are not enlightened. Enlightenment
in an instant happens only after long practice.
[There are two types of instants: an instant that is the smallest unit of time (dus-mtha'i
skad-cig-ma) and an instant that is the final moment or phase when an action is completed
(bya-rdzogs-kyi skad-cig-ma). With essence mahamudra, those for whom it happens all at
once remove all emotional and cognitive obscurations at once, and achieve seeing pathway
minds (path of seeing), accustoming pathway minds (path of meditation), and pathway minds
needing no further training (enlightenment) all simultaneously. In the context of essence
mahamudra, "enlightenment in an instant" uses the term instant in both meanings: the final
moment that completes the path.
The term enlightenment in an instant also occurs in reference to those who progress in stages,
as in Maitreya's Filigree of Realizations ( mNgon-rtogs rgyan, Skt. Abhisamayalamkara ). It
uses "instant" only in the second sense. The seventh of the eight sets of realizations presented
in this text is the realizations applied at the last phase (skad-cig-ma'i sbyor-ba). The term for
"last phase" means literally "the instant," and refers to the final phase of practice that
completes the path and thus immediately precedes and brings on the attainment of full
enlightenment. This set of realizations encompasses the final realizations gained with the last
phase of the tenth-level bhumi stage of a bodhisattva's accustoming pathway mind.
[See: Overview of the Eight Sets of Realizations in Abhisamayalamkara {9}.]
In either case, both practitioners for whom it happens all at once and those who progress
through stages need an enormous amount of practice and huge enlightenment-building
networks of positive force and deep awareness in order to achieve enlightenment in an
instant.]
Prayer to Realize that the Joined Pair of Shamatha and

Vipashyana Is the Same in Various Traditions
Prayer to Realize that the Joined Pair of Shamatha and Vipashyana Is the Same in Various37
Traditions
Verse 19 is a prayer to realize that the attainment of the joined pair (zung-'brel) of shamatha
and vipashyana is the aim shared by mahamudra, Madhyamaka, and dzogchen.
(19) It is the state parted from taking to mind

according to the great seal, mahamudra.
According to Madhyamaka, the middle way,
it is the state parted from extremes.
Dzogchen, the great completeness, calls it also
the state incorporating everything.
May I gain the self-confidence that knowing one
is the realization of the point of all.
The state of the joined pair of shamatha and vipashyana is called by various names, according
to different lineages - mahamudra, Madhyamaka, and dzogchen. It is the state parted from
taking to mind according to the great seal, mahamudra. According to the [sutra] system of
mahamudra [expounded by Maitripa in Teachings on Not Taking to Mind, with combined
shamatha and vipashyana,] we rest in a state parted from all mental fabrication (spros-bral).
This is the meaning of the state parted from taking to mind (yid-byed bral-ba).
["Taking to mind" or "paying attention" is one of the five ever-functioning subsidiary

awarenesses (mental factors) (kun-'gro lnga). It engages the mind with its object in a certain
manner. That manner may be either concordant (tshul-bcas yid-byed) or discordant (tshul-min
yid-byed) with the manner in which things actually exist. The four major forms of taking to
mind discordantly are to consider the aggregate factors of our experience as static rather than
nonstatic, happiness rather than problematic (suffering), clean rather than unclean, and having
a truly existent self rather than lacking such a self.]
Joined shamatha and vipashyana is a meditation state parted from any taking to mind in a
dualistic manner. Thus, it is parted from any incorrect consideration of the person meditating
to be a truly existent self or a truly existent mind and the meditation state or meditation itself
to be a truly existent object. When the mind is separated from grasping for any mentally
constructed conceptual categories, it is in its natural, spontaneous, uncontrived state. In short,
mahamudra meditation is free from taking to mind any mental constructs.
[Here, the Third Karmapa echoes the great Sakya master Togmey-zangpo (Thogs-med
bzang-po), forty years his elder, who wrote in his Thirty-seven Bodhisattva Practices
(rGyal-sras lag-len so-bdun-ma), verse 22: "A bodhisattva's practice is not to take to mind
inherent features (mtshan-ma) of objects taken and minds that take them (gzung-'dzin), by
realizing just how things are (de-nyid, thusness). No matter how things appear, they are from
our own minds; and mind-itself is, from the beginning, parted from the extremes of mental
fabrication."]
According to Madhyamaka, the middle way, it is the state parted from extremes. In
accordance with the Madhyamaka texts of Nagarjuna, joined shamatha and vipashyana is a
state parted from grasping for any of the impossible extreme modes of existence: true
existence, total nonexistence, both, or neither. It is stilled or parted from any mental
fabrications of eternalist extremes such as truly existent arising, ceasing, coming, or going, or
grasping for things to exist as one or many truly existent things.
Dzogchen, the great completeness, calls it also the state incorporating everything. The
dzogchen system describes joined shamatha and vipashyana as a primally pure state (ka-dag)
Traditions
that spontaneously establishes all appearances (lhun-grub). In this sense, pure awareness
(rig-pa) incorporates everything. It is complete with all good qualities, especially the five
types of deep awareness (ye-shes lnga): mirror-like, equalizing, individualizing,
accomplishing, and sphere of reality (Skt. dharmadhatu) deep awareness.
[See: The Five Buddha-Family Traits in Daily Life: Gelug Anuttarayoga Tantra and Karma
Kagyu Mahamudra Presentations {10}.]
On the resultant level of a Buddha, pure awareness is complete with the five Corpuses of a
Buddha (Buddha-Bodies). In addition to a Nirmanakaya (Corpus of Emanations),
Sambhogakaya (Corpus of Full Use), Dharmakaya or Jnana-dharmakaya (Corpus of Deep
Awareness Encompassing Everything), and Svabhavakaya (Corpus of Essential Nature), the
fifth Corpus of a Buddha is a Vajra Corpus(rdo-rje-i sku) or Immutable Vajra Corpus
(mi-'gyur rdo-rje'i sku). A Vajra Corpus is the immutable or unchanging nature of the other
four Corpuses of a Buddha.
[In some other dzogchen presentations, the fifth Corpus of a Buddha is a Corpus of Great
Bliss (bde-ba chen-po'i sku). This is reminiscent of the Gelug Kalachakra system in which
Svabhavakaya is the great blissful awareness of the omniscient mind of a Buddha. In all other
Gelug systems, Svabhavakaya is the voidness of a Buddha's omniscient mind and its state of
being parted (bral-ba) from the two sets of obscurations. This is equivalent to the double
purity of a Buddha's omniscient mind: its natural purity and its attained purity. In yet other
dzogchen presentations, the fifth Buddha-Corpus is the Corpus of Deep Awareness'
Enlightening Influence (ye-shes 'phrin-las sku, Wisdom Activity Body).
In still other dzogchen presentations, in addition to the Nirmanakaya, Sambhogakaya,

Dharmakaya, and Vajrakaya, there is the Abhisambodhikaya (mngon-byang-gi sku, Corpus of
Manifest Enlightenment). In those presentations, the Abhisambodhikaya is the
appearance-making factor of the deep awareness of a Buddha's pure awareness (a Buddha's
omniscient mind). Because all Corpuses of a Buddha are complete in a Buddha's pure
awareness, the Abhisambodhikaya makes Buddha-Corpuses appear in various forms suitable
for benefiting others, but without ever moving from Dharmakaya. The Vajra Corpus in these
presentations is the voidness factor of the deep awareness of a Buddha's pure awareness, the
single taste and inseparability of all the Corpuses of a Buddha in the sphere of reality.]
May I gain the self-confidence that knowing one is the realization of the point of all. The pure
state of full enlightenment achieved through the mahamudra, Madhyamaka, or dzogchen paths
is the same. In this sense, if we attain the realization of the point of one system, we attain the
point realized through all of them.
This does not mean that the paths of each system are identical. To follow a path to
enlightenment requires discriminating awareness of the specific features of that path. The
specific feature of mahamudra is parting our minds from mental fabrications. That of
Madhyamaka is parting our minds from grasping for any impossible extreme modes of
existence. The specific feature of dzogchen is parting our minds from the unawareness that
does not recognize the natural purity and completeness of pure awareness.
[Practice of mahamudra, Madhyamaka, and dzogchen are not mutually exclusive, however.
To go beyond all mental fabrications through mahamudra and gain the joined shamatha and
vipashyana of nonconceptual reflexive deep awareness (rang-rig ye-shes) of voidness beyond
all words and concepts requires gaining first a conceptual realization of the voidness of true
Traditions
existence through Madhyamaka logic.
Moreover, there are methods for combining the mahamudra and dzogchen paths into a unified
pair of mahamudra and dzogchen (phyag-rdzogs zung-'jug). Karma Chagmey (Kar-ma
Chags-med), for example, wrote A Unified Pair of Mahamudra and Dzogchen, Meaningful to
Hear (Phyag-rdzogs zung-'jug thos-pa don-ldan), based on a pure vision of Avalokiteshvara.
With the unified pair, practitioners achieve shamatha and vipashyana, and progress up to just
before achieving a seeing pathway mind through the mahamudra methods. They then achieve
a seeing pathway mind and proceed from that point to enlightenment through the dzogchen
methods of break-through (khregs-chod) and leap-ahead (thod-rgal).]
[See: The Major Facets of Dzogchen {11}.]
One of Gampopa's disciples said, "Discipline means taming the mind." Discipline ('dul-ba) is
the Tibetan word that also translates the Sanskrit word vinaya (methods for becoming tamed).
Vinaya is a topic that deals with the various sets of vows we need to take in order to reach
enlightenment: pratimoksha, bodhisattva, and tantric vows. Buddha taught vinaya to help
disciples to discipline their minds so that they could eliminate their disturbing emotions and
attitudes and have their minds remain in its natural unchanging pristine state.
We can understand the ten levels of bhumi-minds as stages of realization [that arya
bodhisattvas progressively attain from their first experience of nonconceptual cognition of
voidness up to enlightenment]. The levels of bhumi-minds are stages of realization with which
we become increasingly more capable of realizing thoughts to be Dharmakaya and of
manifesting Dharmakaya through thoughts. Thoughts are the play (rol-pa) of Dharmakaya, the
pure void nature of mind.
[With nonconceptual cognition of voidness, we gain realization of the two truths - inseparable
voidness and awareness and inseparable clarity (appearance-making) and appearance. On the
resultant level, the level of Buddahood, inseparable voidness and awareness is Dharmakaya.
Thoughts, as the play of Dharmakaya, and thus as inseparable clarity and appearance, are
Rupakaya (Form Body, Corpus of Forms). During total absorption, Dharmakaya is more
prominent. During subsequent attainment periods, the play of Dharmakaya is more prominent.
Through the ten levels of bhumi-minds, we progress to enlightenment, at which point
Dharmakaya and Rupakaya are equally prominent at all times and forever.]
The process of progressing through the ten levels of bhumi-minds is one of discipline, namely
taming the mind to recognize and realize the three Buddha-bodies in each thought. [Rupakaya
consists of Sambhogakaya and Nirmanakaya. Thus, the three Buddha-bodies are Dharmakaya,
Sambhogakaya, and Nirmanakaya.] Within the inseparability of everything in primordial
voidness, [mind-itself as Svabhavakaya, the inseparability of the two truths], is the alaya
all-encompassing foundation of everything. In terms of that, Dharmakaya arises as deepest
level mind or awareness. Sambhogakaya arises as clarity (appearance-making), which enables
superficial, conventional truth (appearance) and valid cognition of superficial truth.
Nirmanakaya arises as well, as manifest appearances. Through the levels of the bhumi-minds,
arya bodhisattvas recognize and realize the three Buddha-bodies as the inseparable facets of
every thought.
Gampopa described the methods for cutting false conceptual cognitions about the "I" as "that
which uproots." To reach the essential nature of mind, we need to cut all false conceptual
cognitions that interpolate or repudiate. We need to cut off and root out all false conceptual
Traditions
cognitions of impossible extreme modes of existence. Vinaya, as the methods for becoming
tamed, is the mind. Cutting or eliminating is also the mind. All is encompassed by the mind.
The pacifier (zhi-byed) tradition, which traces from the Indian master Padampa Sanggyay
(Pha-dam-pa Sangs-rgyas), teaches the pacification of confused ideas that misconceive and
distort the nature of reality. These misconceptions release themselves into their own place and
thus we are left with mind-itself. All these traditions [mahamudra, Madhyamaka, dzogchen,
and pacifier] merely use different terms to describe the same realization. The methods taught
by each of these traditions enable the identical attainment.
4 Boon Experiences, Stable Realizations and Final

Attainments
The methods for cultivating boon experiences and stable realizations is divided into two
sections:
1. the methods for cultivating boon experiences,

2. the methods for cultivating stable realizations.
Prayer to Cultivate Boon Experiences Properly
Verse 20 is a prayer to be able to cultivate properly the boon experiences (nyams), also
translated simply as "boons," that we gain with mahamudra practice.
(20) Great bliss, without clinging,

has unbroken continuity.
Clear light, without grasping for defining
characteristic marks,
is parted from the veil of obscuration.
Nonconceptuality, beyond all intellect,
spontaneously accomplishes.
May my experiencing of boon experiences, without striving,
have unbroken continuity.
Boon experiences begin to occur [when we gain a stilled and settled state of nonconceptual
shamatha. Here, they are presented] when we first gain the joined pair of shamatha and
vipashyana, [at which stage they are even more prominent.] The boons are experiences of
blissful awareness (bde-ba), clarity (gsal-ba), and nonconceptuality (mi-rtog) or bareness
(stong-pa) that arise temporarily, but do not remain stable. Buddhahood is not made from
these boon experiences; Buddhahood is made only from stable realizations (rtogs-pa).
[With a boon experience, the meditator still has a dualistic sense of there being the meditator
on the one side and, on the other, blissful awareness, clarity, nonconceptuality, and bareness
as things to be meditated on or experienced. The meditator has this dualistic sense even if he
or she has a presumptive conceptual understanding that there is no dualism here. Even though,
at an advanced stage, boon experiences may occur continuously, they are temporary and
unstable in the sense that they must be surpassed in order to progress to enlightenment. With a
4 Boon Experiences, Stable Realizations and Final Attainments 41

stable realization, the meditator has nonconceptual bare cognition of there being no dualism of
meditator and meditation. Such realization continues with stability up to Buddhahood.]
Great bliss, without clinging, is unbroken in continuity. It is essential not to cling to

conceptually (zhen-pa), grasp at, or become obsessed with boon experiences, otherwise we
may be reborn in one of the divine (god) realms. Rebirth as a divine being (god) on the plane
of sensory desires (Desire Realm) results from clinging to the boon experience of bliss.
Clinging to clarity results in rebirth on the plane of ethereal forms (Form Realm). Clinging to
the bareness of nonconceptuality results in rebirth on the plane of formless beings (Formless
Realm).
[With the attainment of shamatha, we gain a sense of fitness (shin-sbyangs) - the fitness of
being able to concentrate perfectly on anything we wish, for as long as we wish. This sense of
fitness induces a nondisturbing exhilarating feeling of physical and mental bliss. With the
attainment of the joined pair of shamatha and vipashyana, we gain an additional sense of
fitness - the fitness of being able to perceive and understand deeply anything we wish. The
resulting exhilarating feeling of physical and mental bliss is even more intense.]
Although we need to cultivate the blissful awarenesses [of shamatha and] of joined shamatha
and vipashyana for a long time, we must avoid becoming attached to them. Otherwise,
infatuated by desire for bliss, we are reborn as a divine being on the plane of sensory desires.
If we cultivate the boon experience of bliss while understanding its voidness, we will not cling
to it conceptually. Only by not clinging to it will the boon experience become a stable
realization or attainment.
Clear light, without grasping for defining characteristic marks, is parted from the veils
of obscuration. [Clear light ('od-gsal) here is a synonym for clarity.] clarity.] When we are
attached to clarity [(the appearance-making aspect of shamatha and of joined shamatha and
vipashyana), we grasp to it as if it had defining characteristic marks (mtshan-'dzin). This
means grasping for defining characteristic marks, findable on the side of clarity, that
established it as a truly existent "thing" that is giving rise to truly existent objects taken and
truly existent minds that take them. "Grasping" ('dzin-pa) means cognitively taking a
knowable phenomenon, in this case clarity, in a manner that is discordant with the way it
actually exists or with what it actually is. Consequently,] we are reborn in the realm of
ethereal forms [in which the clarity of our minds gives rise to seemingly truly existent ethereal
forms and seemingly truly existent cognitions of them.
To avoid this,] we need to realize the unified pair of clarity and voidness. This realization
eliminates the veils of the obscurations. [It eliminates both the emotional obscurations that are
disturbing emotions and which prevent liberation, and the cognitive obscurations regarding all
knowables and which prevent omniscience.] Then the boon experience of clarity becomes
stable. [It can give rise to all appearances without also giving rise to disturbing emotions and
attitudes accompanying them.]
The accomplishment of the unified pair of clarity and voidness enables us to practice in the
dream state. [Dream yoga is only possible when we can recognize that the dream-appearances
are merely the appearances in a dream and "not real." In other words, we need to recognize
that the appearance-making in a dream is not producing truly existent appearances. This
requires realization of the unified pair of clarity and voidness.]
Prayer to Cultivate Boon Experiences Properly 42

Nonconceptuality, beyond all intellect, spontaneously accomplishes. It is also essential not

to cling to the boon experience of the bareness of nonconceptuality, which occurs when we
attain the nonconceptual absorbed concentration [of shamatha or joined shamatha and
vipashyana] of mahamudra. The intellect (blo) fabricates impossible extreme manners of
existence, such as total nonexistence. We must not grasp to the bareness of nonconceptuality
and mistake it to be a total nothingness. Otherwise, we will be reborn in a realm of formless
beings [in which there are neither gross nor subtle forms of physical phenomena, although we
are still in samsara.] Therefore, we need to realize the unified pair of [bare] awareness and
voidness and cultivate it so as to render the boon experience of nonconceptuality stable and
pure. [Then, we realize that the bareness of nonconceptuality always remains spontaneously
accomplishing all (lhun-grub), which means always allowing for appearance-making and
appearances spontaneously to arise.]
May my experiencing of boon experiences, without striving, have unbroken continuity.

When meditating, we need to avoid any hopes or expectations of gaining the boon
experiences. We need also to avoid any fears or worries that we will not attain them or
disappointments that we have not yet experienced them. These are major obstacles.
Only when we meditate in a natural, relaxed, unlabored state, without striving for anything
special to happen, do the boon experiences occur. They occur simply because bliss, clarity,
and nonconceptuality are parts of the nature of the mind. We cannot force the experiences of
them to come; they must arise in a uncontrived manner. Then, the continuity of their
experience can remain unbroken. This is a prayer to be able to meditate without striving, so
that all this will happen.
Saraha said, "When we have understood the mind, we have understood the winds." In other
words, when we calm our minds [to a stilled and settled state of shamatha], we also calm our
subtle energy-winds (rlung phra-mo). This is because mind and the subtle energy-winds that
are its mount are inseparable.
It is very important to calm and tame our energy-winds because, under our control, we can
harness and use them for various ends. For example, we can use our tamed energy-winds in
anuttarayoga tantra complete stage practice such as tummo (gtum-mo, inner heat), to achieve a
special state of blissful awareness. This attainment brings extraordinary extrasensory and
extraphysical abilities, such as the advanced awareness (mngon-shes) to see and hear things at
a great distance, to cognize the others' thoughts, and the extraphysical power to travel great
distances very quickly.
Extrasensory abilities follow also from the attainment, through sutra methods, of merely
shamatha and the blissful awareness that comes with its sense of fitness. [More technically,
the actual states of advanced awareness arise as a byproduct of the attainment of an actual
state of the first level of mental stability (bsam-gtan dang-po'i dngos-gzhi, an actual state of
the first dhyana), which is attained on the basis of shamatha. As Atisha emphasized in A Lamp
for the Path to Enlightenment (Lam-sgron, Skt. Bodhipathapradipa), advanced awareness is
extremely important for being able to benefit others more fully. If we are able to detect, far
away, dangerous situations that others are facing and are able to reach them quickly, we can
help others more easily. If we can know others' thoughts and disturbing emotions, we can
begin to know the most appropriate way to teach them.
As in the case of the boon experiences,] it is essential not to be attracted to or obsessed with
extrasensory abilities. As soon as we think, "What a marvelous power I have!" we meet great
Prayer to Cultivate Boon Experiences Properly 43

obstacles. Moreover, even after we have developed these extraordinary powers, we need to
continue our practice and attain a unified pair of blissful awareness and voidness in order to
attain enlightenment.
This is a very difficult topic. Without an actual experience of these states, they are hard even
to imagine. Now we can only understand at our own levels. Also, we may have the additional
difficulty of needing to rely on translations and on our own abilities to take notes. To gain
realization, we need to rely on the indispensable aid of fully qualified spiritual masters. We
need to receive several oral explanations from our gurus, think about them, and then practice
intensely.
Prayer to Cultivate Stable Realizations
Verse 21 is a prayer to be able to cultivate stable realizations (rtogs-pa) once we have attained
boon experiences.
(21) Grasping at the boon experiences, clung to as good,

releases itself into its own place.
Deceptive confusion, conceived of as bad,
in its self-nature,
is pure in the sphere (of voidness).
Normal awareness is without ridding or adopting,
parting or attaining.
May I gain stable realization of the (deepest) truth,
the actual nature, parted from mental fabrication.
Grasping at the boon experiences, clung to as good, releases itself into its own place. We
need to recognize the boon experiences for what they are. Using discriminating awareness, we
need to avoid conceptually clinging to them as good. Nevertheless, we need to cultivate these
boon experiences in mediation for they are true experiences. The important thing is not to
grasp at them [as truly existent].
Buddhahood does not come from the boon experiences of boons. It comes from stable
realizations, which arise from deep inner attainment [of the exceptionally perceptive state of
mind of vipashyana joined with shamatha. With the continuing practice of vipashyana,] we
slowly stop grasping at the boon experiences. On the other hand, [if we do not join vipashyana
in a stable manner with our attainment of shamatha,] obsession with the boon experiences we
gain forms a great obstacle to further progress.
If we simply observe or look at the boon experiences when they occur, both they and our
grasping at them dissolve into their own place (rang-sar grol) [the unified pair of awareness
and voidness]. The boon experiences come from the mind and return to the mind. If, however,
we grasp at them [as truly existent], our mind's way of taking them (' dzin-stangs) makes a
great obstacle. Our grasping at them also arises and ceases by itself. We must merely observe
it, without even starting to think that these experiences are " good.f"
Deceptive confusion, conceived of as bad, in its self-nature, is pure in the sphere (of
voidness). Deceptive confusion ('khrul-ba) [that grasps for true existence], conceived of as
bad, and even "bad" conceptual thoughts that conceive of phenomena in a distorted manner,
are naturally pure in the sphere (dbyings) of their void self-nature (rang-bzhin, functional
nature). When we concentrate on the voidness of our deceptive thoughts, we see right through
Prayer to Cultivate Stable Realizations 44

them to their void nature. [Then, we are not deceived by them and do not follow them out and
engage in destructive behavior.] If we do not see through to their void nature, we experience
many obstacles.
Normal awareness is without ridding or adopting, parting or attaining. Normal

awareness, our naturally abiding Buddha-nature, has nothing to get rid of and nothing to
adopt. As the unified pair of awareness and voidness, it is naturally free of all extremes of
rejecting or accepting. [Encompassing all appearances,] there is nothing to part from it and
nothing to attain or to add to it.
May I gain stable realization of the (deepest) truth, the actual nature, parted from
mental fabrication. As we have already discussed, Buddhahood has double purity: the
natural purity of the abiding nature and the attained purity that comes from ridding ourselves
of the two sets of obscuration - the disturbing emotions and their habits. Normal awareness as
deepest truth has the natural purity of our abiding nature or actual nature (chos-nyid) of
inseparable awareness and voidness. Thus, it is our naturally abiding Buddha-nature. It is
naturally pure: it has always been and will always be parted from all mental fabrication of
impossible extreme modes of existence and disturbing emotions and thoughts. This means
there is nothing to abandon, because nothing can act on or change this abiding pure nature.
The boon boon experiences naturally return to their place or origin, voidness, and the mind
experiencing them automatically returns to its natural state. Both release themselves and settle
into normal awareness. This is a prayer to gain stable realization of normal awareness by
realizing all this.
The unified pair of compassion and voidness is divided into two sections:
1. compassion based on recognizing (that all beings have Buddha-nature),

2. the actual unified pair of compassion and voidness.
Prayer to Develop Compassion by Recognizing that All Beings

Have Buddha-Nature
When we reach enlightenment, we do not remain in an inactive state. Because of the unified
pair of compassion and voidness, we naturally work for the benefit of all beings, automatically
manifesting ourselves in innumerable forms. Verse 22 is a prayer to develop compassion by
recognizing that all beings have Buddha-nature.
(22) The self-nature of wandering beings is always

that of a Buddha.
Yet, by the power of not realizing this,
they endlessly roam in samsara.
May I develop unbearable compassion on my continuum
For limited beings with boundless suffering.
The self-nature of wandering beings is always that of a Buddha. All limited beings
(sentient beings) wandering uncontrollably from rebirth to rebirth have Buddha-nature, with
no beginning and no end. In The Furthest Everlasting Continuum, Maitreya gave three reasons
establishing this fact. (1) Dharmakaya, a Buddha's omniscient awareness of the inseparable
two truths, pervades all beings and all phenomena. (2) The void nature of all beings and that
of the Buddhas is the same. (3) No matter what caste one belongs to, one can attain
Prayer to Develop Compassion by Recognizing that All Beings Have Buddha-Nature 45

enlightenment. We can find detailed explanations of these three points in this text.
Maitreya used the word caste (rigs, Skt. kula) here, sometimes translated as "family" [as in
"the five Buddha-families"]. As a Buddhist technical term, it refers to the class or type of
practitioner, defined according to his or her instinctive state of mind. There are several listings
of classes of practitioners, with some texts specifying as many as a hundred different types.
The lowest are rough persons without belief in what is fact, hard to tame in their behavior, and
with minds difficult to calm. Then, come those who are uncertain. When such persons meet
with Hinayana teachings, they will be satisfied with them. On the other hand, they will also
find Mahayana teachings excellent if they meet with them. Having weak discrimination, they
change their minds easily and frequently.
Next, come the shravakas (listeners), who work for their own liberation through the Hinayana
teachings. After them, come the pratyekabuddhas (self-realizers), who live during the dark
ages when the Buddhas' teachings are unavailable. They do not rely on a guru for their final
accomplishment. Then come the bodhisattvas, those who work toward full enlightenment to
be able to benefit others as much as is possible. Unable to bear the suffering of limited beings,
they have unbearable compassion for everyone. Having developed great compassion
(snying-rje chen-po), they wish to aid all beings, to support them in their troubles, and to help
them to gain liberation from suffering.
Regardless of which caste people belong to - no matter what type of practitioner they are - all
beings have inseparable awareness and voidness as their self-natures. This means that
everyone has Buddha-nature, which is a womb containing a Thusly Gone Buddha (de-gshegs
snying-po, Skt. tathagatagarbha). [This means that for everyone, the mind is like a womb and
its self-nature of inseparable awareness and voidness, as the essential factor enabling him or
her to be a Buddha, is like a Thusly Gone Buddha inside that womb.]
Yet, by the power of not realizing this, they endlessly roam in samsara. All beings have
inseparable awareness and voidness as their self-nature. Yet, because of their unawareness
(ignorance) of not knowing this, they are confused about their naturally abiding pure natures.
Due to this, they have distorted ideas, which bring about grasping for true existence. From
this, come disturbing emotions and attitudes, which motivate impulsive karmic behavior.
Consequently, they wander uncontrollably from one rebirth to the next, experiencing only
suffering.
May I develop unbearable compassion on my continuum for limited beings with

boundless suffering. In general, there are three types of suffering: (1) the suffering of
suffering [the suffering of pain and unhappiness], (2) the suffering of change [the suffering of
ordinary, ephemeral happiness, which never satisfies], and (3) all-pervasively affecting
suffering. All-pervasively affecting suffering refers to the five aggregate factors of our
experience. The five aggregates are affected phenomena ('dus-byas, conditioned phenomena),
affected by causes and conditions, and thus are nonstatic. They change from moment to
moment, affected by our constant unawareness, and therefore attract the first two types of
suffering like a magnet.
[In Supplement to (Nagarjuna's "Root Verses on) the Middle Way" (dBu-ma-la ' jug-pa, Skt.
Madhyamakavatara), Chandrakirti explained] there are three types of compassion: (1)
compassion regarding limited beings, (2) compassion regarding phenomena, and (3)
compassion regarding no object.

• The first is compassion for limited beings simply because they are suffering. As the
wish that all limited beings be free from suffering, this type of compassion is common
to all religions.
• The second is compassion for limited beings because they are confused about the
actual nature of phenomena. [The actual nature of phenomena here refers to
nonstaticness (impermanence). The aggregate factors of their experience are affected
phenomena and thus, whatever they experience constantly changes due to the action of
cause and effect.] They do not understand karma and thus are unable to discriminate
between constructive and destructive behavior. Consequently, they create their own
suffering through acting, speaking, and thinking destructively. [Compassion regarding
phenomena, then, is the wish for limited beings to be free from suffering and from
unawareness of behavioral cause and effect, which is the cause of their suffering.]
• The third is compassion for limited beings because they are unaware of voidness, their
actual deepest nature, which is beyond all objects, beyond all words and concepts. As
their deepest truth, it is completely pure and naturally parted from all suffering.
People, however, are confused about this. Unaware of their deepest natures, they
distort reality, grasp for true existence, and thus suffer from the illusion of true
existence. [Compassion regarding no object (dmigs-med snying-rje), then, is the wish
for limited beings to be free from suffering and from unawareness of voidness, which
is the cause of their suffering.] The second and third sorts of compassion concern only
Buddhists.
Gampopa has said that when we realize voidness, we actualize compassion simultaneously.
Because we realize the true nature of behavioral cause and effect, and thus realize how the
laws of karma work and that they in fact do work, we automatically act in ways that will
benefit others. The purification necessary to attain this realization implies ridding ourselves of
all destructive behaviors. The power to help others comes from that purification. Compassion
arises automatically and becomes effective because we realize the nature of suffering. We
know how to benefit others since, having realized voidness, we have left all illusions behind.
Intellectual understanding, however, is not realization. Practitioners who sit back and claim
that they have realized voidness have already engaged themselves in destructive behavior
[through their proud speech]. If anything, they have merely an intellectual understanding of
voidness and, through arrogance, grasp at that understanding and take it to be sufficient.
Having not yet gained realization that would enable and empower them automatically to act
with compassion, their intellectual arrogance brings them to act only in destructive manners.
Because they have not dried up the source of their disturbing emotions and attitudes, they fall
once more.
The Buddhas have fully realized their Buddha-natures. With the full realization of voidness,
they have left behind all disturbing emotions and attitudes. Beings with limited awareness
(sentient beings), on the other hand, are totally immersed in suffering. They do not realize
their Buddha-natures or voidness. Thus, Buddhas compassionately manifest themselves in
various Rupakaya (Form Bodies), both Sambhogakaya and Nirmanakaya. The latter include
emanations as great beings, as artisans, and as supreme Buddhas enacting twelve enlightening
deeds (mdzad-pa bcu-gnyid). With a vast corpus of these enlightening forms, Buddhas shows
limited beings how to follow the path leading to enlightenment.
[The twelve enlightening deeds of a supreme Nirmanakaya are (1) descending from a Tushita
pure land after having transferred his throne to the next Buddha for this eon, (2) entering his
mother's womb, (3) taking birth, (4) becoming skilled and learned in the worldly arts and

sciences, (5) delighting in the company of his wife. (6) taking the robes of a spiritual seeker
who has renounced family life, (7) undergoing difficult ascetic practices, (8) proceeding to a
bodhi tree, (9) overcoming all demonic forces (Skt. mara), (10) manifesting the full
enlightenment, (11) setting flow rounds of transmission of the Dharma (turning the wheel of
Dharma), and (12) demonstrating a final release from all troubles (Skt. parinirvana) by passing
away. In The Furthest Everlasting Continuum, Maitreya mentioned an additional enlightening
deed of taking birth in a Tushita pure land. If this is counted as the first of the twelve deeds,
then entering his mother's womb and taking birth are counted together as one.]
"Lotuses arise in the mud, but are not stained by the mud." Similarly, Buddhas manifest
themselves in samsara, but have no samsaric stains, imprints, or instincts. They manifest in
samsara because they see that limited beings suffer in samsara due to their unawareness of
voidness. Unawareness disables beings from acting constructively. If beings suffer, it is the
very proof of their state of unawareness [because suffering comes from destructive behavior
based on unawareness]. Buddhas, on the other hand, never leave their state of full awareness
of voidness, which automatically gives rise to compassion and to their manifesting in forms to
benefit others. The enlightening activity of the Buddhas, in fact, flows as a unified pair of
compassion (their manifestations in enlightening forms) and their void natures. Thus,
compassion and voidness are a unified pair in the manifestation of a Buddha's emanations.
[Dzogchen describes the unified pair of compassion and voidness in a slightly different
manner, but it comes to the same intended point as the mahamudra discussion. Rigpa (pure
awareness) has three naturally inseparable aspects. (1) It is a primally pure awareness
(ka-dag), which refers to its aspect as what mahamudra calls "the unified pair voidness and
awareness." (2) It is an awareness that spontaneously establishes appearances (lhun-grub).
This refers to its aspect as what mahamudra calls "the unified pair of appearance-making and
appearances." (3) It is a responsive awareness (thugs-rje, compassionate awareness), in that its
appearance-making aspect compassionately responds to and communicates with suffering
beings - what mahamudra calls " the unified pair of compassion and voidness."]
[See: Fundamentals of Dzogchen Meditation: 1 Recognizing Different Levels of Mental

Activity and Appearance-Making {12}.]
Prayer to Practice the Unified Pair of Compassion and Voidness
Verse 23 is a prayer to be able always to meditate with the unified pair of compassion and
voidness. It also indicates the way of attaining perfection in behavior.
(23) While showing affection with a display

of unbearable compassion not at all impeded,
The essential nature - the (deepest) meaning of voidness -
nakedly dawns.
May I always meditate day and night, without separation
From this supreme path of the unified pair,
parted from points of deviation.
While showing affection with a display of unbearable compassion not at all impeded.
Because compassion and voidness constitute a unified pair, the display of compassion [in the
various forms in which we help others] neither is impeded nor remains static.
Prayer to Practice the Unified Pair of Compassion and Voidness 48

We can compare voidness to a mirror. The images on a mirror are not blocked or prevented by
the nature of the mirror, which is clarity or reflection (appearance-making). [The clear nature
of the mirror is itself naturally free of any stains. That is its voidness.] Reflections of images
are prevented only by fleeting stains (dirt) on the mirror, but those stains are not the abiding
nature of the mirror.
In the same way, [voidness is the natural purity of mind-itself, never stained by disturbing
emotions or attitudes or by impossible extreme ways of existing.] Voidness does not prevent
the affectionate display of compassion from taking place. In fact, that display can only occur
within the context of voidness. [In other words, displays of compassion arise only because the
essential nature of the mind is voidness.]
The essential nature - the (deepest) meaning of voidness - nakedly dawns. Voidness and
compassion support each other. When we display affectionate compassion [in other words,
when the display of affectionate compassion arises], it is the void nature of the mind-itself that
is nakedly dawning or appearing. That is to say, the essential nature of compassion is
voidness. When we act with compassion, if we realize that its display is occurring based on its
voidness, we are following a supreme path of the unified pair of compassion and voidness.
May I always meditate day and night, without separation from this supreme path of the
unified pair, parted from points of deviation. Correct meditation on the unified pair of
compassion and voidness is free from all points of deviation (gol-sa). Points of deviation are
extreme positions. If we fall to them, we lose the correct path. If we are only emotionally
compassionate, we have fallen to the extreme of compulsive samsara. If we remain only
absorbed in voidness, we have fallen to the extreme of tranquil nirvana. The supreme path is
to realize that voidness does not prevent compassion and compassion operates because of
voidness.
This verse also describes mahamudra behavior. [In verse 8, the brief explanation of
mahamudra behavior concerned regarding all we encounter during our daily activity to be like
an illusion. All appearances are the display of voidness, the display of mind-itself. Thus,
mahamudra behavior is to act without a duality of total absorption and subsequent attainment.
Here, in the detailed explanation, mahamudra behavior entails acting with the unified pair of
compassion and voidness.]
In addition to compassion, three further components must also accompany mahamudra

meditation and behavior. They are often described with the analogy of a human body. The
meditation and behavior are like a body.
1. Firm conviction (mos-pa) in the fact of our gurus' good qualities and appreciation
(gus-pa) of our gurus' kindness are like the head. Conviction and appreciation of our
gurus are like the head, because our gurus direct our practice.
2. Being parted from grasping and clinging is like the arms and legs. [They must not
grasp or cling to the boon boon experiences or to the agent, object, or action involved
in any behavior.]
3. Being parted from indecisive wavering and mental wandering is like the trunk of the
body. [The meditation and behavior need to be decisive and stable.] Only by having all
these components complete can we progress on the mahamudra path.
Prayer to Practice the Unified Pair of Compassion and Voidness 49

Prayer to Manifest the Result
Verse 24 is a prayer to manifest Buddhahood as the result of mahamudra practice.
(24) (Having attained) the extrasensory eyes

and advanced awarenesses arisen
from the power of meditation,
Having ripened limited beings,
having cleansed everything
into Buddha-fields,
And having fulfilled Buddha-Dharma practitioners'
prayers for actualizations,
May I reach the endpoint of fulfilling, ripening,
and cleansing, and become a Buddha.
Reaching the resultant stage of enlightenment through mahamudra practice entails passing
through numerous stages.
1. The common and uncommon preliminary practices (sngon-'gro, "ngondro"),

undertaken with the good qualities of belief in fact (dad-pa, "faith"), compassion, and
so on.
2. Shamatha practice, followed by vipashyana practice.
3. Practice of the joined pair of shamatha and vipashyana.
4. Gaining the boon boon experiences based on absorbed concentration on the clear
nature of the mind.
5. With increasing familiarity with voidness, gradually seeing through the boon
experiences and attaining stable realization.
6. Through the unified pair of compassion and voidness, progressing through the four
yogas (rnal-'byor bzhi) until reaching the highest attainment of Vajradharahood
(Buddhahood).
The four yogas [into which the five bodhisattva pathway minds (lam-lnga, five paths) are
divided] in mahamudra are:
1. single-pointedness (rtse-gcig) [corresponding to a building-up pathway mind

(tshogs-lam, path of accumulation) and an applying pathway mind (sbyor-lam, path of
preparation)],
2. parted from mental fabrications (spros-bral) [co rresponding to a seeing pathway mind
(mthong-lam, path of seeing)],
3. single taste (ro-gcig) [corresponding to an accustoming pathway mind (sgom-lam, path
of meditation)],
4. no further meditation (sgom-med) [corresponding to a pathway mind needing no
further training (mi-slob lam, path of no further learning, Buddhahood)].
The different Indian Buddhist tenet systems and the different Tibetan lineages formulate the
stages of pathway minds leading to enlightenment in varying manners. Sutra and tantra also
differ in their manner of explaining progress through the pathway minds.
Sutra calls enlightenment the state of a Buddha. Anuttarayoga tantra in the new translation
period (Sarma) schools (Kagyu, Sakya, and Gelug) calls it the state of Vajradhara, while
dzogchen in the old translation period school of Nyingma calls it the state of Samantabhadra.
Prayer to Manifest the Result 50

Tantra speaks of progressing through the generation stage and the complete stage and passing
through the stages with a sign and without a sign. Nyingma presents nine vehicles to
enlightenment, six of which are tantra, while Sarma presents four tantra classes. We must
avoid the error of imagining that the different names and presentations of the path refer to the
attainment of different states. Although the methods may differ, the final realization is the
same.
It is important to practice like Milarepa, with firm conviction and appreciation of our gurus,
intense work to achieve absorbed concentration, and so on. The mahamudra path is sometimes
called the direct path. The Mahayana path in general is a more rapid path to enlightenment [if
followed from the start]. However, the Hinayana path of the shravakas and pratyekabuddhas is
not an erroneous path or a dead-end. After completing the Hinayana path, practitioners can
further practice the Mahayana path. It is important to discern in each of our practices, which
paths we ourselves are following.
Verse 24 mentions some of the outstanding qualities and abilities that result from having
followed the path and having reached enlightenment. (Having attained) the eyes and
advanced awarenesses arisen from the power of meditation. [While still on the path, we
may attain a certain degree of three of the five eyes (spyan-lnga) and the six types of advanced
awareness (mngon-shes drug). These are types of nonconceptual cognition that enable us to
benefit beings to a certain extent before reaching enlightenment. As a Buddha, we possess all
five eyes and all six types of advanced awareness to their full degree.]
The five extrasensory eyes are:
1. The extrasensory flesh eye (sha'i spyan) - cognition that is able to see great distances
without obstruction, to see through solid objects such as walls, to see in all directions
at the same time, and so on. If we think this is impossible or ridiculous, we need to
consider the case of vultures and eagles. Their vision is far superior to ours. They can
see exceptionally far.
2. The extrasensory divine eye (lha'i spyan) - cognition that is able to "see" (in the sense
of know) future rebirths. This name comes from the fact that divine beings (gods) are
able to see the form they will take in their next rebirths.
3. The extrasensory eye of discriminating awareness (shes-rab-kyi spyan) - cognition that
is able to "see" voidness, nonconeptually. Bodhisattvas [with an actual state of the first
level of mental stability] attain these first three types of eyes to a certain degree. Only
Buddhas, however, possess the next two types of eyes.
4. The extrasensory eye of the Dharma (chos-kyi spyan) - cognition that is able to put into
effect the ten forces of a Thusly Gone (Skt. Tathagata) Buddha (de-bzhin gshegs-pa'i
stobs-bcu), which enable a Buddha to lead all beings to enlightenment. [This is the
ability to see (a) the appropriate and inappropriate relations between various types of
karmic behavior and their results, (b) the ripened results of all karmic impulses, (c) the
various aspirations of all limited beings, (d) the various sources of everyone's ideas
and misunderstandings and the various sources that will bring each being to
enlightenment, (e) the superior and inferior levels of everyone's powers and abilities,
(f) the paths of the mind that lead to every type of spiritual goal, (g) the various states
of deep meditative absorption so that a Buddha can lead beings lost in them to progress
beyond them, (h) all one's own and others' previous rebirth situations, (i) the death,
transference and future rebirth of everyone up to his or her enlightenment and then
where each will manifest subsequently, (j) the degree of depletion of the various
tainted factors (zag-pa zad-pa) on each being's mental continuum.]

5. The extrasensory eye of deep awareness (ye-shes-kyi spyan), also known as the
extrasensory eye of a Buddha (sangs-rgyas-kyi spyan) - omniscient awareness to "see"
the two truths about all phenomena - their present appearance and their natural purity.
The six types of advanced awareness are:
1. The advanced awareness for extraphysical emanation (rdzu-'phrul-gyi mngon-shes) -

cognition that is able to produce many different simultaneous emanations that are any
one of three types: (a) physical emanations made of the five elements of earth, water,
fire, wind, and space, (b) verbal emanations -- speaking in such a way that various
people can understand the words in their own languages and at their own levels of
understanding, or (c) mental emanations of thoughts and levels of mind, such as
awareness of many levels of meaning of a Dharma passage.
2. The advanced awareness of the divine eye (lha'i mig-gi mngon-shes) - cognition that is
able to see the different effects of karma on different beings [such as their future
rebirths].
3. The advanced awareness of the divine ear (rna-ba'i mngon-shes) - cognition that is
able to hear sounds at any distance and to understand them, regardless of language.
4. The advanced awareness of recollection of past situations (sngon-gnas rjes-dran-gyi
mngon-shes) - cognition that is able to know past lives.
5. The advanced awareness of knowing others' minds (gzhan-sems shes-pa'i mngon-shes)
- cognition that is able to cognize others' thoughts and states of mind.
6. The advanced awareness of the depletion of tainted factors (zag-pa zad-pa'i
mngon-shes). Cognition of one's own state of being rid forever of the emotional
obscurations (nyon-sgrib) preventing liberation from samsara.
Having ripened limited beings, having cleansed everything into Buddha-fields, and
having fulfilled Buddha-Dharma practitioners' prayers for actualizations. [When we
attain the yoga free from mental fabrication (a seeing pathway mind), we begin to progress
through the ten levels of bhumi-minds, culminating in the attainment of Buddhahood. During
our progress, we begin to attain more aspects that we will have in full when we reach
enlightenment.]
The text mentions three of the aspects of the resultant stage:
1. The ability to know the needs of all beings and thus to ripen their mental continuums
for spiritual attainments.
2. The ability to purify everything into Buddha-fields (sangs-rgyas zhing). When a
Buddha speaks, the entire environment is transformed into a Buddha-field. [A
Buddha-field is a pure environment (pure land) in which all conditions are conducive
for making spiritual progress.] When we visualize yidams (Buddha-figures) during
tantra meditation, we do the same thing analogously. We purify the place in which we
are meditating by recreating it as a pure land in our imaginations. Only after this
purification do we visualize the yidam.
3. [By teaching the Dharma with skillful methods,] the ability to fulfill the prayers
offered by aspiring practitioners of Buddha-Dharma to actualize the teachings.
May I reach the endpoint of fulfilling, ripening, and cleansing, and become a Buddha.
This is a prayer to manifest the result and thus to achieve all these abilities in full with the
attainment of enlightenment.

Final Prayer of Dedication
Verse 25 is the final dedication of the positive force built up by these prayers.
(25) By the force of the compassion of the Triumphant Ones

in the ten directions and their spiritual offspring,
And of as much ennobling constructive force as there be,
May the pure aspiration prayers of myself
and all limited beings
Come true in this way, just as we've made them.
This verse underlines the power of aspiration prayers and the power of the dedication of
positive force for bringing about the realization of Buddhahood.
Listening to or reading an explanation of mahamudra is not sufficient. It is utterly necessary to

practice. This teaching gives us just an initial idea of the approach to mahamudra. Words are
not enough. We must strive toward stable realizations. Even if this teaching has helped merely
to produce some belief in what is true and an aspiration to achieve it, that will be progress.
This will certainly help us to take full advantage of our precious human lives and to reach
enlightenment one day.
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Final Prayer of Dedication 53

Commentary On An Aspiration Prayer For The Definitive Meaning of Mahamudra

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Commentary on An Aspiration Prayer for the

Definitive Meaning of Mahamudra

(Nges-don phyag-rgya chen-po'i smon-lam)

translated by Alexander Berzin, January 1978

1 Obtaining the Necessities for Practice

The text is divided into two sections:

The general prayers are divided into two sections:

1. general prayer that encompasses all the specific prayers,

General Prayer that Encompasses All the Specific Prayers

Commentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra 1

(1) Gurus, yidams, and mandala figures,

"Yidams" are Buddha-figures used in meditation. They are emanations of a Buddha's

General Prayer of Dedication

Verse 2 is a general dedication prayer made with bodhichitta.

(2) May the stream of water from the mass

[See: Affirmations, Negations, and Denumerable and Nondenumerable Ultimate Phenomena.

General Prayer that Encompasses All the Specific Prayers 2

In short, the snow mountain of mind-itself, Dharmakaya, is not muddied either by

[See: Fine Analysis of Objects of Cognition: Non-Gelug Presentation {2} {5}.]

General Prayer of Dedication 3

Next are specific prayers, divided into five sections: prayers to

1. obtain a proper basis for practice,

1. obtain the general circumstances conducive for practice,

Prayer to Obtain the General Circumstances Conducive for

(3) In each and every lifetime until I attain that,

Prayer to Obtain the General Circumstances Conducive for Practice 4

Prayer to Obtain the Special Circumstances Conducive for

Verse 4 is a prayer to obtain the special circumstances conducive for practice.

(4) Having obtained a supreme (human life)

Prayer to Obtain the Special Circumstances Conducive for Practice 5

Prayer to Develop Discriminating Awareness

(5) Listening to scriptures and reasoning frees us

Prayer to Develop Discriminating Awareness 6

1. from listening to the teachings,

Prayer to Develop Discriminating Awareness 7

Prayer to Meet Pure Teachings on the Basis, Path, and Result

(6) May I meet the unmistaken, undeviating Dharma, which

Prayer to Meet Pure Teachings on the Basis, Path, and Result 8

basis to practice the path, we cannot use it to realize voidness.

[See: Relationships between Two Objects in Anuttarayoga Tantra {3}.]

Prayer to Meet Pure Teachings on the Basis, Path, and Result 9

[According to the Chittamatra theories, a consciousness and the appearances of phenomena

Prayer to Meet Pure Teachings on the Basis, Path, and Result 10

The thoroughly established phenomena are alayavijnanas themselves, as subtle continuities of

Prayer to Meet Pure Teachings on the Basis, Path, and Result 11

Resultant mahamudra is the attainment of enlightenment, with the three Buddha-bodies

The attainment of a Dharmakaya, a Buddha's omniscient awareness of the inseparable two

2 Eliminating Confusion about the Practice of the Path

1. prayers to not be confused about the words concerning meditation,

Prayer Not To Be Confused about the Words Concerning

(7) The basis for purification is mind-itself,

2 Eliminating Confusion about the Practice of the Path 12

1. Sutra mahamudra (mdo'i phyag-chen) emphasizes resting in the nonconceptual deep

Prayer Not To Be Confused about the Words ConcerningMeditation 13

The result of the purification is a stainless Dharmakaya. "Dharmakaya," a Buddha's

Prayer Not To Be Confused about the Words ConcerningMeditation 14

1. a brief explanation of their meaning,

Prayer Not To Be Confused about the View, Meditation, and

(8) Self-confidence in the view is to cut off

Prayer Not To Be Confused about the View, Meditation, and Behavior 15

Prayer Not To Be Confused about the View, Meditation, and Behavior 16

The supreme behavior is to cultivate meditation's (essential) point displaying as

[The first moment of conceptual cognition makes appearances of commonsense objects