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In this course we will learn the most important principles and practices of
the Mahamudra tradition. Our journey will be based on important texts
from the Mahamudra lineage and video teachings from Mingyur Rinpoche
on key points of nature of mind practice. The course will also include live
webinars with Mingyur Rinpoche and Tergar instructors, discussion forums,
an extensive Mahamudra workbook to deepen understanding and experience,
and a range of other resources for study and practice.
In the first two sections of the course, we progress from the essential meaning
of Mahamudra to the practices of Mahamudra shamatha and vipashyana.
In the last three sections, we will explore the nature of mind, the unfolding
of experience along the path, and the stages of realization. Throughout the
course, we return to three familiar points of reference: understanding the
view, gaining experience through meditation, and applying our practice in
everyday life. The discussion questions, reflection exercises, and meditation
suggestions offered in this workbook are designed to help you deepen your
experience and understanding in these three areas.
Each module begins with a quote that captures the essence of the teachings
you will be working with. It may be helpful to read the quote and contemplate
its meaning before you embark on the teachings for that module, and to revisit
it afterward. You may find that the words have new or enhanced meaning in the
context of what you have learned.
The first section in each module serves as an orientation to the topic and the core
teachings; later sections take a deeper look at the topic and present additional
readings, online teachings, and questions to consider. Wherever the workbook
offers space to write your thoughts on a particular topic or question, you are
encouraged to do so. Like the introductory quote, your own written reflections
can be excellent points for review and reconsideration in the context of further
teachings. Reflections can also be fertile points to address in the course’s online
discussion group.
For those who are taking the course as part of a group, the workbook also offers
suggestions for small-group work for each module. More information about
small-group work is presented on the next page.
This workbook is provided in pdf format and functions best when viewed with
Adobe Acrobat Reader. If you do not have Adobe Reader, you can download a
free version here. You can type your responses and make notes directly in the
pdf. However, if you prefer to have a hard copy that you can place in a binder, you
can access a printer-friendly version of the workbook here, so you can write your
answers on the hard copy by hand. If you choose to use the digital version, be
sure to save your work each time you enter information in the workbook so that
nothing is lost.
If you have any questions about the course or your personal practice, please do
not hesitate to get in touch with us. Email us at any time at vajrayana@tergar.
org for course or practice-related questions, or at tlcsupport@tergar.org for
technical issues. You can also schedule an interview with one of the instructors or
ask a question in the discussion forums.
For each section of the course you will find a series of questions and exercises
to help you understand the most important principles and practices of the
Mahamudra tradition. This part of the workbook is based on Dakpo Tashi
Namgyal’s Moonbeams of Mahamudra and a contemporary commentary on
this text by Khenchen Thrangu Rinpoche, entitled Essentials of Mahamudra.
Moonbeams is considered the single most authoritative text on the theory of
Mahamudra practice.
You will also find suggestions for sitting meditation practice and prompts for
experiential journaling related to each section of the course. These suggestions
are based on the core teachings for each section, and especially on the
instructions found in Clarifying the Natural State. If you choose to incorporate
these exercises into your practice, we encourage you to keep a practice log
and to use the journal prompts to reflect on your meditation experience
throughout the course.
The workbook also offers instructions for applying the practice of Mahamudra
in everyday life. Each section includes specific suggestions for daily-life
practice related to important principles and instructions, as well as journal
prompts to help you reflect on your experience and clarify your insights. These
exercises are meant to support you in integrating your study and practice with
your work, relationships, and the mundane routines of daily life.
You may choose to focus on one of these three areas or work with all three. It
is up to you.
If you are not sure how this course fits with your existing practice, please
set up a practice interview with a Tergar Instructor to get personal
guidance. You can schedule an interview through the Instructor Interview
page on the Vajrayana Online site.
Note for those practicing the Path of Liberation levels: If you are actively
pursuing one of the levels of the Nectar of the Path or Ngondro tracks of
the Path of Liberation, you should continue your usual daily practice and
use the teachings in this course to clarify important points related to the
nature of mind component of the Path of Liberation.
If you choose to add these instructions to your main practice, you can add
them to the periods when you normally practice nature of mind. If the style
of practice is related to the nature of mind instructions you are working on for
a POL level, these additional periods of Mahamudra practice do count toward
the practice homework requirements. The time you spend studying, however,
does not count toward your POL practice requirements.
1These readings are the main source for the “Understanding the View” exercises in each section of the workbook.
2 An alternate translation of this text is Lobsang Lhalungpa's Mahamudra: The Moonlight.
CORE TEACHINGS
Multimedia
“What is Mahamudra?" by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Crystal Clear, pp. 13-23 (“Introduction”)
Natural State, pp. 13-14 (“Introduction”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 1-7 (1-7) (“Introduction”)
Essentials, pp. 1-11 (“Introduction”)
CONTEMPORARY VOICES
Meditating on the Mind Itself, by Traleg Kyabgon
What are the benefits of meditating on the nature of mind, and what are the
drawbacks of not doing so? (MB, pp. 1-7; EM, pp. 4-8)
3There are many ways to explain this. This explanation is based on the teachings of the Ninth
Khenting Tai Situ Rinpoche.
Definition: Mahamudra
Literally, “Great Seal” — the union of
emptiness and clarity that is our true
nature.
4Practice instructions are included under the “Experiencing Through Meditation” heading in
each section of the workbook. You can add these practices to your sitting meditation sessions.
The amount of time you spend on these instructions is flexible. Do what works best for you.
SMALL-GROUP WORK
Understanding
What are the different ways you can understand the term
“Mahamudra”? How is Mahamudra different from the wisdom
aspect in the sutra traditions?
Experience
What are you hoping to get out of this course? How do you want
to bring what you learn and experience into the way you relate
to your own mind and emotions? To your relationships? To your
work and other pursuits?
Application
Aspiration in daily life — Talk about the experiences of
connecting with the aspiration to recognize nature of mind and
of supplicating the lineage throughout the day. What helped
you to remember this aspiration? When you did remember, how
did it shift your experience? What were the challenges that you
encountered?
Open Discussion
What struck you most about the teachings this week? What did
you find confusing? What did you find clarifying? What did you
find inspiring?
CORE TEACHINGS
Multimedia
“Ground, Path, and Fruition," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Ground, Path, and Fruition, by the Third Jamgon
Kongtrul Rinpoche (transcript)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 83-108
(“Definition of Mahamudra” through“Mahamudra as
The Embodiment of Sutra and Tantra”)
Essentials of Mahamudra, pp. 73-79
(first half of “Origins of Mahamudra”)
CONTEMPORARY VOICES
How to Do Mahamudra Meditation
by Dzogchen Ponlop Rinpoche (article)
Introducing Mahamudra
by Khenting Tai Situ Rinpoche (transcript)
Reflection
What do you believe your true nature to be?
Do you see yourself as fundamentally pure
and whole, or do you believe that your basic
nature is flawed or incomplete?
How might the principle change the way I view other people? When I call
to mind someone specific in my life, what would it be like to relate to them
with this understanding?
SMALL-GROUP WORK
Understanding
Discuss the principle of ground, path, and fruition. What do you
understand by each of these terms? How do they relate to one
another? Where are you still confused or stuck?
Experience
How does the principle of ground, path, and fruition relate to
your sitting practice? How can you understand the practices that
you do in these terms? Does the principle clarify anything about
your practice
Application
How might you bring the principle of ground, path, and fruition
into your daily life? Would application of your understanding
and experience be particularly helpful in dealing with specific
aspects of your own mind, thoughts, and emotions? How might
it help with relating to specific people in your life, or to people
in general? How might it help with approaching your mundane
routines of everyday life?
Open Discussion
What did you find the most helpful or inspiring about the
teachings in this section? How might you apply this in your
practice?
CORE TEACHINGS
Multimedia
“Mahamudra Lineage," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Mahamudra and the Kagyu Lineage
by Thrangu Rinpoche (transcript)
Devotion and the Kagyu Lineage
by Mingyur Rinpoche (transcript)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 108-117
(“Great Qualities of Mahamudra Practitioners” +
“Two Approaches to Mahamudra Meditation”)
Essentials of Mahamudra, pp. 79-91
(second half of “Origins of Mahamudra”)
CONTEMPORARY VOICES
Lineage Principle
by Dzogchen Ponlop Rinpoche (article)
What are the different models of spiritual practice that you see
embodied in the forefathers of the Mahamudra lineage? (See Thrangu
Rinpoche article.)
Vajradhara
Tilopa
Naropa
Marpa
Milarepa
Gampopa
Definition: Devotion
A state of open receptivity that arises from
a heartfelt sense of inspiration and respect
toward someone or something.
SMALL-GROUP WORK
Understanding
Why is lineage so central to the Buddhist tradition? How does this
relate to our shared aspiration to recognize the nature of our own
minds? What is the connection between lineage, devotion, and
this recognition?
Experience
Discuss how you work with the principles of lineage and devotion
in your own practice. What have you found helpful? What is
challenging?
Application
Lineage and devotion, unlike concepts such as love and
compassion, may be unfamiliar or even off-putting to others in
our day-to-day lives. How, then, do we (or might we) bring our
experiences of lineage and devotion to bear on our relationships
and daily activities?
Open Discussion
What struck you most about the teachings this week? What did
you find confusing? What did you find inspiring?
CORE TEACHINGS
Multimedia
“The Four Conditions," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Pointing out the Dharmakaya
by Thrangu Rinpoche, pp. 10-17
Natural State, pp. 15-16
(“Preliminary Steps of Guidance”)
TRADITIONAL PERSPECTIVES
Essentials of Mahamudra, pp. 93-100
(“The Preparatory Practices of Mahamudra”)
Moonbeams (LL version), pp. 121-1435
(“The Preparatory Practices for Mahamudra”)
Crystal Clear, pp. 24-28
(“Preliminary Steps of Guidance”)
5 This section is omitted in Traleg Kyabgon’s version of Moonbeams. The page numbers
included here are from the Lhalungpa translation, entitled Mahamudra: The Moonlight.
Definition: Renunciation
The desire to free oneself from the suf-
fering of samsara and achieve nirvana.
In the context of Mahamudra, this can
be understood as the heartfelt desire
to realize the nature of mind, and the
commitment to the path that leads to
this realization.
Tip
Renunciation does not mean that we have
to let go of pleasure and enjoyment. Re-
nunciation loosens our attachment so that
we do not look toward fleeting experi-
ences to provide enduring meaning and
lasting fulfillment.
Reflection
How can you strengthen renunciation and
commitment to your practice today?
CORE TEACHINGS
Multimedia
“Meditation with Support," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 17-19 ("Supported Shamatha")
Crystal Clear, pp. 29-38 ("Shamatha with Attributes")
TRADITIONAL PERSPECTIVES
Common Approach to Shamatha
Moonbeams, pp. 11-38
(Chapter 1: "Common Meditation”
Chapter 2: "Common Tranquility and Insight”
Chapter 3, Part 1: "Preparing to Attain Tranquility”
Chapter 3, Part 2: "Setting Forth the Objects of Meditation”)6
Essentials of Mahamudra, pp. 15-37
(“The Shared Tradition of Shamatha and Vipashyana”
through “Maintaining a Visualized Image with Mindfulness”)
Mahamudra Shamatha
Moonbeams, pp. 119-127
(“Creating the Appropriate Conditions” through
“How to Concentrate on a Meditation Object”)
Essentials of Mahamudra, pp. 101-106
(“The Tradition of Mahamudra Meditation” through
“Protecting the Mind”)
6Translation note: Page 18 of Traleg’s translation is missing a whole section on vigilance. Read
Lhalungpa’s translation or Thrangu Rinpoche’s commentary for more clarity on this section.
Content- Few
ment activities
Few Pure
desires conduct
Conducive Letting go
environment of negative
thoughts
Relaxed gaze
directed slightly
downward Tip of tongue
resting on palate,
Neck slightly bent slight space
between teeth
Shoulders
even and
chest open
Spine straight
Hands in
mudra of
equipoise
Vajra posture
(also known as
lotus posture)
REVIEW
Review the four common preliminaries, the four uncommon, or unique,
preliminaries, and the four conditions of Mahamudra practice.
Tip
Make a habit of forming a clear intention to be
fully aware and present as you transition into
a new activity. Every transition in daily life is a
new opportunity to form an intention and to
let that carry forward into the activity.
CORE TEACHINGS
Multimedia
“Breathing Meditation," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 19-21
(“Shamatha with Breathing Practice”)
Crystal Clear, pp. 38-41
(“Unsupported Shamatha with Breathing Practice”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 127-131
(“Using the Breath”)
Essentials of Mahamudra, pp. 106-108
(“Shamatha Using Breathing”)
CONTEMPORARY VOICES
The Gyalwang Karmapa Teaches Meditation
on the Breath (article)
Using Breathing Meditation to Overcome Dissatisfaction
by the Gyalwang Karmapa (podcast)
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 56
UNDERSTANDING THE VIEW
Questions for Understanding
How should we relate to the apparent increase of thoughts when we
begin to meditate? Are thoughts a problem in meditation? Why or
why not? (CNS, p. 20; MB, p. 131)
What are the different ways that we can meditate on the breath?
Which forms of breathing meditation does Dakpo Tashi Namgyal
recommend? Give a brief description of these styles. (CNS, pp. 19-
20; MB, pp. 128-131; EM, pp. 106-108)
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 57
The Obstacles to Meditation and Their Antidotes
Arouse
kindness
and
altruism
Reflect on
problems with
Rouse the sense pleasures
mind and generate
contentment
Malice
Slu
e
gg
ur
ish
ne le as ing
ss P eek
s
iness
Agitat
Drows ion
Generate a
sense of Contemplate
impermanence
Rem
illumination
bt
Dou
ors
e
Do not
Settle on dwell on
one point the object
Definition: Mindfulness
The mental process that keeps awareness
oriented toward an object of meditation, or
toward the nature of mind itself. This is the
mental process that enables one to remain
undistracted.
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 58
Reflection
What is the quality of your breath in this
moment? What is the quality of your mind?
Are they calm and relaxed? Agitated and
distracted? Do you notice a connection
between them?
Faith
Motivation
Laziness
Exertion
Suppleness
Forgetfulness Mindfulness
Lack of
application Intention
Excessive Equanimity
application
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 59
REVIEW
See if you can recall the meanings of the word “mahamudra,” including
what the words “maha” and “mudra” literally mean, and what they
represent.
Review:
• The six causes of shamatha
• The seven-point posture
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 60
Those who rest in samadhi while mindful of the
movements of the breath are said to be beings who
abide in the ultimate nature of reality.
—The Ten Wheels of Kshitigarbha Sutra
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 61
EXPERIENCING THROUGH MEDITATION, CONTINUED
Journal Reflection Questions, continued
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 62
APPLYING IN DAILY LIFE
Daily-Life Practice Exercises
Form a clear intention to bring awareness to your breath at least
five times throughout the day. Think of specific situations, times, and
places to practice, or particular experiences – like standing up or
touching a doorknob − to remind yourself.
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 63
SMALL-GROUP WORK
Understanding
Discuss some of the different supports that can be used for
awareness, and especially different styles of working with the
breath. How intensely should we focus or concentrate on the
breath? How do we deal with distractions and other experiences
that pull on our attention?
Experience
Talk about what you resist the most in your sitting meditation
practice. How do you respond when this experience arises? How
might you alter this response so that you experience less inner
tension in your practice?
Application
What daily-life situation, relationship, or experience that you
have could benefit the most from a calm, steady mind? Discuss
what comes to mind when you envision yourself being able to
bring your practice fully to this experience.
Open Discussion
What struck you most about the teachings this week? What did
you find confusing? What did you find inspiring?
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 64
Definition: Alertness
The mental process that brings awareness to
one’s current mental state and can discern
whether, for instance, the mind is dull or agi-
tated. This term can be translated as “intro-
spection,” “vigilance,” and “awareness.”
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 2 USING THE BREATH TO SETTLE THE MIND 65
MODULE 2 • SECTION 3
OPEN AWARENESS
CORE TEACHINGS
Multimedia
“Shamatha without Support," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 21-23
(“Shamatha without Breathing Practice”)
Crystal Clear, pp. 41-43
(“Unsupported Shamatha without Breathing Practice”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 131-132
(“Not Using the Breath”)
Essentials of Mahamudra, pp. 108-111
(“Meditation without a Reference Point”)
CONTEMPORARY VOICES
The Essence of Meditation, by Mingyur Rinpoche
What are some of the challenges that can arise during this style of
practice, and how should one deal with them? (CNS, pp. 21-23; MB, pp.
131-132)
Reflection
What keeps me from letting go and trusting my
experience in the present moment? Can I let go
in this very moment and trust that the mind will
settle on its own?
Tip
It is easier to relax after a period of exertion.
Alternating between periods of focus and
periods of relaxed, effortless presence is a
helpful way to experience open awareness.
CORE TEACHINGS
Multimedia
“Tightening," by Mingyur Rinpoche
“Loosening," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 23-26
(“Shamatha without Attributes”)
Crystal Clear, pp. 43-46
(“Shamatha without Attributes”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 133-150
(“Attaining Equipoise without an Object” through
Stages in Realizing the Settled Mind”)
Essentials of Mahamudra, pp. 111-118
(“Sustaining Resting of Mind” to end of Chapter 8)
Moonbeams, pp. 38-42
(“Methods for Realizing Tranquility”)
Essentials of Mahamudra, pp. 38-44
(“Methods of Developing Shamatha”)
CONTEMPORARY VOICES
Nine Stages of Training the Mind
by Sakyong Mipham Rinpoche (article)
Waterfall
Peaceful
river
Still
ocean
ring/stu eflectio
R
Hea
n
dy
izat ndf
iar io Mi ul
n
nes
Famil
The Six
Powers
s
ili Al
ss
g e n ce ertne
D
9 Equipoise
8 One-pointedness
7 Full pacification
6 Pacification
5 Taming
4 Increased settling
3 Renewed settling
2 Continuous settling
Settling
1
Revisit the goals and aspirations you formed for the course in the first
week. Has your experience aligned with those aspirations? Reaffirm and,
if need be, update your aspirations and goals for the rest of the course.
CORE TEACHINGS
Multimedia
“Introduction to Vipashyana," by Mingyur Rinpoche
“Looking at Mind Part 1," by Mingyur Rinpoche
“Looking at Mind Part 2," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 27-29
(“Establishing the Identity of Mind - the Basis”)
Crystal Clear, pp. 47-58
(“What is Vipashyana?” through
“Establishing the Identity of Mind - the Basis”)
TRADITIONAL PERSPECTIVES
Sutra Approach to Vipashyana Meditation
(Optional) Moonbeams, pp. 43-77
(“Common Insight Meditation” +
“Misconceptions about Common Meditation”)7
Describe the key points of inquiring into the nature of mind. What are
the different ways that we can examine it? (MB, pp. 160-162; CNS, pp.
27-29; CC, pp. 47-58)
Inquiry
Where is the mind? Does it have a particular
location? Is it in a part of the body? Observe
the mind directly. What do you see?
1
2
3
4
5
SMALL-GROUP WORK
Understanding
Discuss the key points of inquiring into the nature of mind. Are
we thinking about the mind, or investigating in another way? What
are the different ways that we can examine it?
Experience
Discuss the experience of investigating the mind. What did you do
when you looked at the mind? What did you see, or not see? How
did the inquiry change your experience of resting in awareness?
Application
In what situation, relationship, or activity do you feel the
strongest sense of identity and persona? In other words, when do
you have the strongest beliefs about who and what you are? Can
you identify what these beliefs are, and recognize that they are
mere habits of mind? Form a clear intention to bring your practice
into this situation, relationship, or activity, thinking of specific
times that you can do so. What happens when you bring your
practice into this part of your life?
Open Discussion
What struck you most about the teachings this week? What did
you find challenging? What did you find inspiring?
CORE TEACHINGS
Multimedia
“Investigating Thoughts and Perceptions,”
by Mingyur Rinpoche“
Resolving that Thoughts Are Mind,"
by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 29-34
(“Establishing the Identity of Thoughts and Perceptions”
through “Resolving that Thoughts Are Mind”)
Crystal Clear, pp. 58-71
(“Establishing the Identity of Thoughts and Perceptions” +
“Resolving that Thoughts and Emotions Are Mind”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 173-182
(“Realising All Appearances Are Product of Mind” through
“Thoughts and Appearances Are of Mental Origin”)
Essentials of Mahamudra, pp. 131-140
(“The Mind’s Expressive Power” through
“The Technique of Strong Thought”)
CONTEMPORARY VOICES
A Mahamudra “How-to” for Everyday Life
by Reginald Ray
Describe the process of inquiring into the origin, abiding, and departure
of thoughts. What do we come to realize through this technique?
(MB, pp. 180-181)
Awareness
2 Directly observe it
Inquiry
Does a thought have a particular location? Is it in a
part of the body? Does it have a center or an edge?
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 3 INVESTIGATING THOUGHTS AND EMOTIONS 100
“Look nakedly into the essence of any thought.
Let mind relax in itself without contrivance.”
—Khenpo Tsultrim Gyamtso Rinpoche
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 3 INVESTIGATING THOUGHTS AND EMOTIONS 101
SMALL-GROUP WORK
Understanding
Describe the process of inquiring into the origin, abiding, and
departure of thoughts. Why do you think it is encouraged to
investigate all three of these aspects of thoughts? (MB, pp. 180-
181)
Experience
Discuss the experience of investigating thoughts and emotions.
What did you do? How did you look? What forms of inquiry did
you find helpful or challenging? How did the inquiry change the
periods of resting that followed the investigation?
Application
Think of a challenging relationship or situation in your life – not
the most difficult one, but something that occurs repeatedly
and is not easy to deal with. What are the automatic thoughts,
memories, and emotions that surround this relationship or
situation? What would change if you saw into the nature of these
thoughts and emotions? Bring your practice into this situation
and reflect on your experience.
Open Discussion
What most inspired you about the teachings this week? Did you
find any real-life opportunities to practice what you have been
learning?
Tip
It is easy to get lost in thoughts, so practice for
very short periods at the beginning. End your
inquiry before you get lost, even if the investi-
gation lasts less than a minute. You can gradu-
ally increase the length of these investigations.
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 3 INVESTIGATING THOUGHTS AND EMOTIONS 102
Inquiry
What is your emotional state right now?
Can you find the emotion? Is it in the body?
Is it in the mind?
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 3 INVESTIGATING THOUGHTS AND EMOTIONS 103
MODULE 3 • SECTION 4
INVESTIGATING PERCEPTION
“When you realize that the essence of mind is emptiness,
you will automatically realize that the essence of
everything you experience is emptiness as well.”
—Dakpo Tashi Namgyal
CORE TEACHINGS
Multimedia
“Resolving that Perceptions Are Mind,”
by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 34-35
(“Resolving that Perceptions Are Mind”
also review Natural State, pp. 29-34)
Crystal Clear, pp. 71-73
(“Resolving that Perceptions Are Mind”)
TRADITIONAL PERSPECTIVES
Moonbeams, review pp. 180-182
(“Thoughts and Appearances Are of Mental Origin”)
Are the nature of mind and the nature of thoughts and perceptions the
same or different? Explain your understanding. (MB, p. 181)
Inquiry
When you perceive, where is the perception hap-
pening? Is it “out there” beyond the body and sens-
es? Is it in the mind? Is it somewhere in between?
Inquiry
Look at a pleasant experience and then an un-
pleasant one, and then at the mind that experi-
ences them. Is the nature of these experiences the
same or different?
SMALL-GROUP WORK
Understanding
Discuss the view that all phenomena come from mind. How does
the belief that the mind and its perceptions are separate arise in
the first place?
Experience
Discuss the practice of exploring perception. When you examine
the experience of perception, what do you do and what do you
see? What happens when you let go and rest after examining
perception? Has this changed your experience of perceiving in
any way? How so?
Application
What common sensory experiences in life do you tend to resist or
avoid? What pleasurable experiences do you seek out on a regular
basis? Discuss what happens when you bring your practice into
these situations. Does it change the resistance or attraction you
feel, and if so, how?
Open Discussion
What instruction or teaching in this section did you find the most
challenging or confusing? See if you can gain clarity on this point
through the group discussion.
CORE TEACHINGS
Multimedia
“Investigating Stillness and Movement," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 36-37
(“Investigating the Calm and the Moving Mind”)
Crystal Clear, pp. 73-75
(“Investigating the Calm and the Moving Mind”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 182-185
(“The Nature of Tranquil and Active Mental States”)
Essentials of Mahamudra, pp. 140-142
(“Doubts About Resting and Moving Mind”)
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 112
UNDERSTANDING THE VIEW
Questions for Understanding
What experiences do the terms “stillness” and “movement” refer to? How
do we go about investigating or analyzing these states? (MB, pp. 182-185;
CNS, pp. 36-37)
In what way are the still mind and the moving mind the same? In
what way are they different? What is the true nature of these two
experiences, and how is it different from the way they appear to us?
(MB, pp. 182-185)
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 113
The Steps for Investigating
Stillness and Movement
REVIEW
Review the concepts and ideas covered so far in this section:
• The three causes of vipashyana
• The metaphor of the ocean and waves
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 114
Definition: Movement
The state of mind when many thoughts and
emotions are present, or when attention is
captivated by sensory experiences and ac-
tively moving among them.
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 115
EXPERIENCING THROUGH MEDITATION, CONTINUED
Journal Reflection Questions
Do you resist the mind’s natural movements or seek states of calm
and peace? Do you consider one better than the other? How does
this manifest in your meditation practice? What would change in your
practice if you truly had no preference for stillness and inner calm?
Definition: Stillness
The state of mind when there are no or few
thoughts and emotions, and when the move-
ment of attention is calm and settled.
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 116
Inquiry
Look into the mind when it is still and when it
moves and thoughts occur. Is the nature of the still
mind different from that of the mind that moves?
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 117
SMALL-GROUP WORK
Understanding
Discuss the experiences of stillness and movement. In what ways
are the still mind and the moving mind the same? In what ways are
they different? What is the true nature of these two experiences,
and how is it different from the way they appear to us?
Experience
Discuss how you relate to your experience in sitting meditation. Do
you resist the mind’s natural movements or seek states of calm and
peace? Do you consider one better than the other? How does this
manifest in your meditation practice? What would change in your
practice if you truly had no preference for stillness and inner calm?
Application
Discuss how the preference for inner calm and stillness shows
up in your daily life. Are there things you do to calm and settle
your mind? Are there ways you try to change or avoid certain
thoughts and emotions? What if you were to channel this energy
into exploring these experiences and embracing them? Share what
happens when you experiment with this in daily life.
Open Discussion
What struck you most about the teachings this week? What did
you find challenging or confusing? What did you find inspiring?
Tip
Do not try to create a state of stillness or avoid
thoughts and emotions. Mahamudra practice
uses these experiences as gateways to recogniz-
ing the empty clarity of pure awareness.
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 118
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 119
MODULE 3 • SECTION 6
THE UNBORN MIND
CORE TEACHINGS
Multimedia
“Resolving that All Experience is Nonarising,”
by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 37-39
(“Resolving that All Experience is Nonarising”)
Crystal Clear, pp. 76-78
(“Resolving that All Experience is Nonarising”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 185-192
(“All Appearances Are Nonarising” through
“Blending Mahamudra Insight with Other Systems”)
Essentials of Mahamudra, pp. 142-148
(“Doubts About Appearances as Unborn” through
“This Vipashyana and Other Kinds of Vipashyana”)
“Kashyapa, when you look for the mind you will not find it.
What cannot be found cannot be observed. What cannot
be observed is beyond time. What is beyond time has no
essence. What has no essence cannot arise, and what
cannot arise cannot cease.”
—Heap of Jewels Sutra
REVIEW
Review the various forms of inquiry covered this month.
What do all these forms of inquiry have in common?
• Investigating the nature of mind
• Investigating thoughts and emotions
• Investigating perception
• Investigating stillness and movement
• Investigating the unborn nature of mind
“When you inquire within, you will see that the true
essence of things is unborn.”
—Sutra of the King of Genuine Dharma
SMALL-GROUP WORK
Understanding
Discuss the important principle of nonarising. What does this
mean? How does it apply to the nature of mind? How do we come
to experience this for ourselves?
Experience
Now that you have investigated the mind and its expressions
from many different angles, reflect on your experience and
understanding of Mahamudra practice. Has anything shifted in
your meditation practice? Has your understanding of mind and its
nature changed? Are there still points you find confusing?
Application
Discuss how nature of mind practice has (or has not) changed
your perception of who and what you are. Have you experienced
moments where it changed the way you were with others? Has it
changed the way you relate to work, to mundane activities, or to
other common experiences?
Open Discussion
What piece of advice or instruction from this section’s teachings
will you take with you into your practice on and off the cushion?
How do you plan to work with it in your practice?
CORE TEACHINGS
Multimedia
“Pointing Out the Nature of Mind," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 40-42
(“Pointing Out Innate Mind-Essence”)
Crystal Clear, pp. 79-86
("Pointing Out of the Innate” +
“Pointing Out Innate Mind-Essence”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 193-208
(“How to Identify This System of Meditation” through
“The Coemergence of Mind”)
Essentials of Mahamudra, pp. 149-157
(Chapter 11, ending before “Coemergent Thought”)
CONTEMPORARY VOICES
Pointing Out Ordinary Mind
by Dzogchen Ponlop Rinpoche (article)
REVIEW
Review the definition and etymology of the term “Mahamudra”
and the meaning of ground, path, and fruition Mahamudra.
= Emptiness
= Luminosity
=
Mind appears as both
samsara and nirvana
Tip
Mahamudra practice is simple. Rest naturally in
awareness. The purpose of all the inquiries, con-
templations, and techniques we use is to help us
to experience awareness more fully.
CORE TEACHINGS
Multimedia
“The Nature of Thought," by Mingyur Rinpoche
Weekly introduction from Tergar Instructor
Readings
Natural State, pp. 43-45
(“Pointing Out Innate Thinking”)
Crystal Clear, pp. 86-88
(“Pointing Out the Innate in Thinking”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 209-212
(“The Coemergence of Thought”)
Essentials of Mahamudra, pp. 157-160
(“Coemergent Thought”)
CONTEMPORARY VOICES
On Developing Confidence
by Jetsunma Tenzin Palmo (video)
REVIEW
Review the key figures in the Mahamudra lineage, and the steps of
the Mahamudra preliminaries, including the common and unique
preliminaries and the four conditions.
Tip
When you were investigating thoughts, you did
not know they were emptiness-clarity. Now you
do. Come back to this recognition again and again
until it becomes second nature.
CORE TEACHINGS
Multimedia
“The Nature of Perception," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 45-47
(“Pointing Out Innate Perception”)
Crystal Clear, pp. 88-91
(“Pointing Out the Innate in Perception”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 212-217
(“The Coemergence of Appearance”)
Essentials of Mahamudra, pp. 161-168
(“Coemergent Appearance”)
REVIEW
Review the key points related to Mahamudra shamatha:
• The six causes of shamatha
• The five obstacles to meditation and their antidotes
• The five obstacles specific to shamatha and their eight antidotes
• The five antidote objects and what they remedy
• The seven-point posture
• The nine stages of resting the mind
• The six powers
SMALL-GROUP WORK
Understanding
Discuss the example of dreaming. How does this example relate
to the experience of recognizing the nature of perception? How
is perception in a dream the same as in waking life? How is it
different?
Experience
Discuss how your relationship to sensory experiences has
changed in the context of your meditation practice. Are there
some experiences that you find easier to link with nature of mind
and others that are more challenging? Are there some you have
not worked with in practice?
Application
How has exploring the nature of mind influenced the way you
see and relate to others? Have you worked with extending your
practice in relationship? If so, what is your experience? If not,
what could you do to make this shift?
Open Discussion
Was there anything from this section’s teachings that was
especially inspiring or thought-provoking? What was it, and how
did it shift your perspective or understanding?
Tip
Observe the world of the senses like a small child
staring in wonder at the images in a temple.
CORE TEACHINGS
Multimedia
“Flawed and Flawless Meditation," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Milarepa’s Instruction to Sale öo
Natural State, pp. 47-52
(“Describing Mistakes and Faulty Meditation” +
“Explaining Flawless Meditation Practice”)
Crystal Clear, pp. 91-100
(“The Flawed and the Flawless Meditation Practice” +
“Flawless Meditation Practice”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 217-229
(“How to Eliminate Flaws in Meditation” +
“Recognizing Flawless Meditation”)
Essentials of Mahamudra, pp. 169-179
(“Flaws in Incorrect Meditation” through
“Realizing Flawless Meditation”)
CONTEMPORARY VOICES
This Very Mind, Empty and Luminous
by Dzogchen Ponlop Rinpoche (article)
REVIEW
Review the various inquiries from the section on Mahamudra vipashyana:
• Investigating the nature of mind
• Investigating thoughts and emotions
• Investigating perception
• Investigating stillness and movement
• Investigating the unborn nature of mind
Revisit the goals and aspirations you formed for the course in the first
week. Has your experience aligned with those aspirations? Reaffirm
and, if need be, update your aspirations and goals for the rest of the
course.
SMALL-GROUP WORK
Understanding
What do we mean by the term “ordinary mind”? In what way is it
ordinary? In what way is it different from ordinary samsaric mind?
Experience
Explore the practice of dropping effort in meditation. Was it
easier to let go when there was nothing to do? Was it more
challenging? Was your experience different from before or
similar?
Application
Discuss the experience of letting go of effortful practice in
everyday life. Did this change your experience or perspective in
any way?
Open Discussion
What struck you most about the teachings this week? What did
you find confusing? What did you find inspiring?
CORE TEACHINGS
Multimedia
“General Reasons for Meditation Training,”
by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 53-59
(“General Reasons for Meditation Training” +
“Special Training without Separating Meditation
and Postmeditation”)
Crystal Clear, pp. 101-108
(“General Reasons for Meditation Training” +
“Special Training without Separating Meditation
and Postmeditation”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 231-271 (Chapter 6)
Essentials of Mahamudra, pp. 181-207 (Chapter 13)
CONTEMPORARY VOICES
Meditation Only Gets You So Far
by Lama Willa Miller (article)
What are the six methods taught by Tilopa? Give a brief description of
each, and how it relates to meditation practice. (MB, pp. 243-246)
REVIEW
Review the concepts covered in Module 1:
• The meaning and etymology of the term “Mahamudra”
• The three approaches of Gampopa
• The first six masters of the Mahamudra lineage
• The four common preliminaries, the four unique preliminaries, and the four
conditions of Mahamudra
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Tip
Rest like the sky free from clouds. Rest like an
ocean without waves. Rest like a candle flame
protected from the wind.
CORE TEACHINGS
Multimedia
“Hindrances and Sidetracks,” by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 59-63
(“Cutting through Hindrances, Sidetracks, and Straying”)
Crystal Clear, pp. 108-113
(“Cutting through Hindrances, Sidetracks, and Strayings”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 272-299
(“Four Deviations Associated with Emptiness” +
“Three Deviations Associated with
Meditative Experiences”)
Essentials of Mahamudra, pp. 209-215
(“Eliminating the Four Ways of Going Astray” through
“Eliminating the Three Mistaken Paths”)
What are the three strayings, the three deviations related to fleeting
meditation experiences (Tib: nyam)? How can we work with these
experiences in a healthy way? (MB, pp. 280-296)
REVIEW
Review the key points related to Mahamudra shamatha:
• The six causes of shamatha
• The five obstacles to meditation and their antidotes
• The five obstacles specific to shamatha and their eight antidotes
• The five antidote objects and what they remedy
• The seven-point posture
• The nine stages of resting the mind
• The six powers
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CORE TEACHINGS
Multimedia
“Transcending," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 64-70
(“Enhancing by Transcending into Nonarising”
Crystal Clear, pp. 114-120
(“Enhancement by Transcending into Nonarising”
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 300-321 (Chapter 8)
Essentials of Mahamudra, pp. 219-228 (Chapter 15)
CONTEMPORARY VOICES
Naked Mind, by Thrangu Rinpoche (article)
REVIEW
Review key points from the vipashyana module:
––Investigating perception
CORE TEACHINGS
Multimedia
“Strengthening Practice," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 70-76
(“Developing Strength by Utilizing the Conducts”)
Crystal Clear, pp. 120-132
(“Developing Strength by Utilizing the Conducts”)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 322-348 (Chapter 9)
Essentials of Mahamudra, pp. 229-238 (Chapter 16)
What are the three vital points that underlie the six methods for
bringing adversity onto the path? How might you apply these points to a
specific situation or challenge? (MB, pp. 330-331)
REVIEW
Essence, nature, and characteristic of mind
• Essence = emptiness
• Nature = luminosity
Thoughts
Destructive
emotions
Gods and demons
Suffering
Illness
Death
ho r
ea
ex
pe
Inquiry
What scares you the most in life? Where do you
feel the most resistance? Take a moment to form
the aspiration to have the confidence and care to
bring these experiences onto the path when the
time is right.
CORE TEACHINGS
Multimedia
"The Unfolding of Realization, Part 1," by Mingyur Rinpoche
"The Unfolding of Realization, Part 2," by Mingyur Rinpoche
"Conclusion," by Mingyur Rinpoche
Weekly introduction from Tergar instructor
Readings
Natural State, pp. 76-104
("How Realization Arises and the Enhancement Practices”)
Crystal Clear, pp. 132-163
(“Signs of Realization” to end of text)
TRADITIONAL PERSPECTIVES
Moonbeams, pp. 349-419 (Chapter 10)
Essentials of Mahamudra, pp. 239-255
(Chapters 17 and 18)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 200
UNDERSTANDING THE VIEW
Questions for Understanding
Using the example of traveling to Bodhgaya, explain the difference
between understanding, experience, and realization. (MB, pp. 351-354)
Give a brief description of the four yogas and how they manifest in
experience. (MB, pp. 360-365)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 201
UNDERSTANDING THE VIEW, CONTINUED
Questions for Understanding, continued
What are the key points of the entire path? How might you apply these
key points to specific situations in your meditation practice and daily
life? (MB, pp. 409-412)
REVIEW
Mentally review the most important ideas and practices presented in the
course. Clarify the sections that you would like to study further or continue
to review after the course ends. Make a simple plan that will allow you to
keep the insights from the course fresh in your mind.
Tip
Every word of the Dharma can be taken as a prac-
tical instruction. When you encounter a teaching,
ask yourself, “How can I apply this to my direct
experience?”
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 202
The Stages of Practice
Realization
Experience
Understanding
tion
ointedn
-p
ess
One
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 203
EXPERIENCING THROUGH MEDITATION
Practice Instructions
In this final section of the course, reflect on your practice over the
past few months and choose one of the teachings that you would
like to explore further. Spend 10 sessions working with this teaching,
alternating the practice with periods of simply resting without effort in
awareness.
Journal Reflection Questions
Reflect on your study and practice of Mahamudra and how you intend
to continue to develop your experience and understanding. What
teachings and practices have you found the most helpful during the
course? What ways have you found to support your study and practice?
What have you found inspiring or meaningful?
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 204
Tip
There are said to be 84,000 Dharma teachings,
but the multitude of practices and approaches
are all meant to help us to let go of attachments
and see through the illusion of an enduring self.
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 205
SMALL-GROUP WORK
Understanding
Spend the final few sessions discussing your experience in learning about
Mahamudra. How has your understanding deepened? What do you feel
confused about? What steps are you inspired to take in the future to
continue along the path?
Experience
Discuss your experience of sitting Mahamudra practice throughout the
course. What has been the most helpful or rewarding? What did you find
the most challenging? How do you plan to further deepen your practice
beyond the course? Discuss specific things you can do, such as making
a plan to go on retreat, renewing your commitment to daily practice,
or finding specific areas to work with in daily life, to carry your practice
forward.
Application
Discuss your experience of practicing in daily life during the course. What
has been the most helpful or rewarding? Where have you felt stuck or
resistant? How might you continue to practice in daily life beyond the
course?
Open Discussion
What struck you most about the teachings this week? What did you find
confusing? What did you find inspiring?
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 206
“Now until the dualistic identity mind melts and dissolves,
it may seem that we are parting.
Please be happy.
When you understand the dualistic mind,
there will be no separation from me.
May my good wishes fill the sky.”
—Yeshe Tsogyal
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 207
MAHAMUDRA LINEAGE OF THE KARMA KAGYU
DISTANT LINEAGE
Buddha Vajradhara
Guru Vajradhara, referred to as Dorje Chang in Tibetan, is the primordial
Dharmakaya Buddha and represents the enlightenment of the Buddhas of the
three times. He is most often depicted as dark blue in color, hands crossed in
front of his chest, holding a vajra and a bell, symbolic of the two wings of the
path: wisdom (bell) and compassionate activity (vajra). Vajradhara is said to have
started the Mahamudra lineage.
Saraha
Born into a Brahmin family in India, Saraha renounced his worldly possessions at
a young age and chose to take an arrowsmith as his consort, much to the dismay
of his family and community. Some say that Saraha received the transmission of
Mahamudra from King Vishukalpa, while others claim it was from Bodhisattvas –
either Ratnamati, included within the retinue of Buddha Vajradhara, or Manjushri
and Avalokiteshvara2.In any case, Saraha is said to have achieved instantaneous
realization3. Considered one of the 84 mahasiddhas of India, Saraha is famous
for his sounds of enlightenment (S: doha) which he sang to his disciples and from
which they received immense benefit. Saraha emphasized radical awakening
through recognizing the nature of one’s mind, as opposed to iterative processes of
calm abiding and special insight.
Nagarjuna
In some accounts, after receiving the transmission from Bodhisattva Ratnamati,
Saraha is said to have passed down the teachings to Nagarjuna, the second
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 208
Buddha. In other accounts, Nagarjuna is said to have received them directly
from the Bodhisattvas. In either case, Nagarjuna spontaneously awakened
to the nature of reality. To be clear, in Tibetan Buddhist presentations,
Nagarjuna is reported to have lived for over 500 years, and to have composed
texts on a range of topics, including emptiness, Buddha nature, and more.
Nagarjuna is also considered one of the 84 mahasiddhas of India.
Shavarishvara
Born among the caste of dancers, Shavarishvara (also known as Shavaripa)
was the perfect disciple to Nagarjuna, completely embodying devotion to his
guru. Along with Saraha and Nagarjuna, Shavaripa is also reported to have
received the teachings from the Bodhisattvas Manjushri and Avalokiteshvara.
Maitripa
Maitripa is one of the most important figures within the transmission of
Mahamudra. Some say he received transmission from Saraha, while others
say that he also resided in Shriparvata and received transmission directly
from Bodhisattvas. In either case, Maitripa was renowned as guru of both the
great translator and founder of the Kagyu lineage, Marpa, and the founder of
the Shangpa Kagyu, Khyungpo Naljor. He was expelled from the north Indian
monastery Vikramashila and went forth to live the life of a mahasiddha,
spending much of his time in the foothills of the Himalayas in eastern India
and engaging in unorthodox behaviors targeted towards radical awakening.
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 209
CLOSE LINEAGE
Buddha Vajradhara
Guru Vajradhara, referred to as Dorje Chang in Tibetan, is the primordial
Dharmakaya Buddha and represents the enlightenment of the Buddhas of
the three times. He is most often depicted as dark blue in color, hands crossed
in front of his chest, holding a vajra and a bell, symbolic of the two wings of
the path: wisdom (bell) and compassionate activity (vajra). Vajradhara is said
to have started the Mahamudra lineage.
Tilopa
One of the 84 mahasiddhas of India, Tilopa was a master of both Tantra and
Mahamudra. Born into a Brahmin family in modern-day west Bengal, Tilopa
renounced his family status and chose to live a simple life as a wandering
yogi. From the ordinary perspective, he is said to have received teachings
from Saraha, Nagarjuna, and others, which he put into practice for many
years. However, from the ultimate perspective, he had no human teacher
and received transmission directly from Buddha Vajradhara himself. Tilopa’s
name is derived from the means through which he fully realized the truth of
Mahamudra—pounding sesame seeds (til). He is one of the foremost masters
in the lineage of Mahamudra and is known to have composed the famous
Six Words of Advice, in which one is instructed to simply rest, not analyzing,
imagining, thinking, or engaging the mind in any way.
Naropa
Also born into a Brahmin family, Naropa began his life studying Hindu
texts and became a learned pandit. Upon meeting a Buddhist teacher and
beginning to read Buddhist Sutras, however, he converted to Buddhism and
became versed in both the Sutra and Tantra paths. He spent many years living
at the great Indian monastery of Nalanda and was honored as the Northern
Gatekeeper of the monastery. Through a vision of a dakini, Naropa was told
to travel east and find the master Tilopa. Upon meeting him, Naropa was
put through many tests of faith to prove his devotion to his master. Upon
Naropa’s completion of all such tasks, Tilopa accepted him as a disciple and
transmitted the totality of the lineage of Mahamudra to him.
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 210
Marpa
Born in Lhodrak in southern Tibet, Marpa is known as the great translator. He
traveled over the Himalaya mountains numerous times to India and Nepal
in search of the authentic Dharma. His two root teachers were Naropa and
Maitripa, both of whom gave him transmission in various aspects of the path.
Marpa is credited with bringing the complete Dharma to Tibet, translating
many texts, and initiating the Tibetan tradition of Mahamudra. Marpa is said
to have had countless disciples, four of whom were known as the great pillars:
1) Ngok Choku Dorje, who perfected the Tantras; 2) Tsurton Wangyi Dorje,
who mastered ejection of consciousness (phowa); 3) Meton Chenpo, master
of luminosity; and 4) Milarepa, master of all three aspects of the path—view,
conduct, and meditation.
Milarepa
The patron saint of Tibet, Milarepa is revered throughout all four major
lineages as the embodiment of the ideal practitioner. After leaving home to
study black magic in search of revenge against his wicked relatives, Milarepa
realized that this was not the way. Instead, he searched for authentic
Dharma, and fortuitously met his guru—the great translator Marpa. After
being put through countless tests of devotion, Milarepa finally received
the transmission of Dharma, which he put into practice for many years,
eventually realizing perfect Buddhahood. He is famed for having achieved
this state in a single lifetime due to the profundity and power of the lineage of
Mahamudra. Among his many disciples, two are most prominent: Rechungpa
and Gampopa, both of whom received the entire transmission and perfected
it through practice.
Gampopa
Gampopa began his life as a lay person, studying medicine and gaining
notoriety for being one of the pre-eminent doctors of Tibet. When Gampopa
wasf 26, however, his family was struck with an epidemic that killed his wife
and children. Deeply saddened, he turned towards the Dharma and became a
monk, studying within the Kadampa lineage. After practicing for many years,
he heard of the great master Milarepa and set out in search of him. Upon
arriving at Milarepa’s retreat, it is said that Gampopa was denied audience, a
tactic later explained as a skillful means to lessen his pride. Milarepa quickly
saw the promise of his new disciple and transmitted the entirety of the
teachings to him. Gampopa spent many years in retreat enduring hardships
and perfecting these practices. He is credited as the founder of the Kagyu
monastic order, fusing the training he received from Kadampa masters
masters with that from Milarepa.
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1st Karmapa Dusum Khyenpa
Born in eastern Tibet, the person who would posthumously be called the
1st Karmapa spent his early years studying logic, debate, and meditation
with the master Chapa Chokyi Senge. At the age of 30, he met his root guru
Gampopa and received instruction on all aspects of the path—Sutra, Tantra,
and Mahamudra. He developed many spiritual powers (siddhis) in the years
to come, and began to lay the foundation of what would remain the core
of the Karma Kagyu lineage. During his life, Dusum Khyenpa started three
major monasteries, including Tsurpu, which has been the monastic home
of the Karmapa lineage ever since. Included among his students were many
learned and well-practiced disciples, chief of whom was Drogon Rechen.
Drogon Rechen
Born in Yarlung, Drogon Rechen met Zangri Repa, his first teacher, after
studying Sutra and Tantra for many years. It was from him that Drogon
received the title of Rechen, which roughly translates to “great cotton-clad
one.” Prior to Zangri Repa’s death, he instructed Drogon Rechen to pursue
opportunities to study with the students of Milarepa. Drogon followed these
instructions, met the 1st Karmapa Dusum Khyenpa and studied with him for
seven years, receiving the full lineage transmission.
Pomdrakpa
Pomdrakpa was ordained at a young age, and dedicated his life to study
and practice of the Dharma. Upon hearing of the name of Drogon Rechen,
he is said to have experienced intense meditation experiences, prefiguring
his connection with his future guru. Pomdrakpa is said to have experienced
visions of the 1st Karmapa while receiving empowerments from Drogon
Rechen. He received the full lineage transmission from Drogon Rechen and
bestowed it on the 2nd Karmapa Karma Pakshi.
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Orgyenpa
Orgyenpa was born in northern Tibet and practiced extensively in both the
Nyingma and Kagyu lineages. He received monastic ordination from the
great master Gotsangpa, and is said to have practiced Tantra extensively,
mastering the practice of Vajrakalaya. He traveled throughout India, Nepal,
China, Pakistan, and Oddiyana in order to learn about the Dharma and
to document sacred places throughout these regions. He did not meet the
2nd Karmapa Karma Pakshi until he was 53 years old, but received the full
lineage transmission from him. He also had a prophecy of the future birth of
the 3rd Karmapa.
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Karmapa. He spontaneously composed texts at a young age, displaying his
inherited abilities. Rolpe Dorje met Yungtonpa while a teenager and received
the full lineage transmission. Like his predecessors, Rolpe Dorje traveled
to mainland China to give Dharma instructions to the Mongolian emperor.
While returning from one of those trips, he had an auspicious meeting with
a young boy in the Tsongkha district of eastern Tibet, and bestowed lay
ordination (upasaka vows) on him. At that time, Rolpe Dorje predicted this
child would have a great impact on Tibetan Buddhism in the future. The boy
later became known as the Tsongkhapa, founder of the Gelug lineage. Rolpe
Dorje was requested to return again to China by the new emperor, who had
overthrown the Mongolian emperor, but he never made the trip.
Ranabadra
Ranabadra spent his younger years touring around Tibet, studying and
debating in various monasteries. He perfected many aspects of the path,
including logic, monastic discipline, and more. He received the full lineage
transmission from the 5th Karmapa.
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6th Karmapa Thongwa Donden
Born in eastern Tibet, upon meeting a disciple of the 5th Karmapa, Thongwa
Donden was declared the 6th Karmapa. Soon after this, he was taken
to Karma Gon monastery to begin training, and it was here that the 5th
Shamarpa officially recognized and enthroned him as the Karmapa. While
at Karma Gon, the 6th Karmapa received the full lineage transmission from
Ranabadra as well as teachings from other distinguished lamas. Thongwa
Donden is credited for having fused together the Karma and Shangpa Kagyu
lineages, as well as including the lineage of Chod within the Karma Kagyu
tradition. During his life, he composed numerous Tantric manuals, restored
many monasteries, and laid the groundwork for the monastic education
system that is used in the Karma Kagyu today. Realizing that he would die
early, he entered into retreat and passed the full lineage transmission to the
1st Gyaltsab Rinpoche, Goshir Paljor Dhondrup. His main spiritual heir was
Bengar Jampal Sangpo.
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endeavors, including protecting wildlife, building bridges, and helping to
restore Buddhist holy sites in India. He passed away at the age of 51, after
transmitting the entire lineage to Tashi Paljor.
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9th Karmapa Wangchuk Dorje
As predicted by the 8th Karmapa, Wangchuk Dorje was born in eastern Tibet
and is said to have been heard reciting mantras while in utero. After birth he
is said to have sat for three days in a cross-legged posture, declaring himself
the Karmapa. According to the Karmapa's prediction letter, 4th Situpa
Mitrug Gocha quickly recognized Wangchuk Dorje, and a year later the
5th Shamarpa Konchok Yenlak enthroned him and gave him the full lineage
transmission. Once trained, Wangchuk Dorje traveled throughout Tibet in a
wandering monastic camp that emphasized meditation practice. He is well
known for his three treatises on the practice of Mahamudra, which are still
used throughout the Karma Kagyu lineage: The Ocean of Definitive Meaning,
Dispelling the Darkness of Ignorance, and Pointing Out the Dharmakaya.
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Mahamudra and Dzogchen. As the spiritual heir of the 10th Karmapa, he
received the full lineage transmission from him and became the primary
teacher of the 11th Karmapa Yeshi Dorje.
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8th Situpa Chokyi Jungney
Known as the Situ Panchen, Chokyi Jungney studied with both the 12th
Karmapa and the 8th Shamarpa, mastering all levels of the teachings.
He oversaw the creation of an entire woodblock set of the Kangyur and
Tengyur scriptures, one of his greatest accomplishments. He was renowned
throughout Tibet as one of the greatest meditation masters of his time. Situ
Panchen recognized both the 13th Karmapa and 9th Shamarpa during his
life.
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extensive Dharma activity, which flourished throughout Tibet. He established
many retreat centers among the Karma Kagyu monasteries, where he taught
and inspired many disciples. He gave the full lineage transmission to both the
14th Karmapa and the 1st Jamgon Kongtrul Lodro Thaye.
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comprehensive education from these teachers and others, and excelled
in all aspects of the path. These teachings included extensive training in
Dharma, medicine, art, and linguistics. Khakhyab Dorje received a full
lineage transmission from the 1st Jamgon Kongtrul. He traveled extensively
throughout his life, helping to preserve many rare texts, reprinting them when
necessary. He also is one of the only Karmapas to take a consort, who gave
birth to three sons, one of whom was identified as the 2nd Jamgon Kongtrul.
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traveled throughout Europe and the United States, established numerous
monasteries, and helped revitalize the Tibetan people in exile. He is known as
one of the greatest masters of the 20th century, and passed away while on a
traveling teaching tour in Chicago, Illinois in November, 1981.
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