Mahamudra Course Workbook PDF

This workbook is published as part of Tergar International’s Vajrayana Online Mahamudra Course.
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MAHAMUDRA WORKBOOK • Tergar 2

TABLE OF CONTENTS
Introduction 3
Course Overview 4
How to Use This Workbook 5
Workbook Structure 6
For Path of Liberation Students 7
Guidance for Small Groups 8
Reading List 9
Module 1: Mahamudra 101 10

Section 1: What Is Mahamudra? 12
Section 2: Ground, Path, and Fruition 20
Section 3: The Mahamudra Lineage 28
Section 4: The Mahamudra Preliminaries 36
Module 2: Mahamudra Shamatha 42

Section 1: Preparing Body and Mind 44
Section 2: Using the Breath to Settle the Mind 56
Section 3: Open Awareness 66
Section 4: The Stages of Stabilizing the Mind 74
Module 3: Mahamudra Vipashyana 84

Section 1-2: Investigating the Mind 86
Section 3: Investigating Thoughts and Emotions 96
Section 4: Investigating Perception 104
Section 5: Investigating Stillness and Movement 112
Section 6: The Unborn Mind 120
Module 4: Pointing Out the Nature of Mind 128

Section 1: Coemergent Mind 130
Section 2: Coemergent Thought 138
Section 3: Coemergent Perception 146
Section 4: Genuine Practice 154
Module 5: Path and Fruition 162

Section 1: Stabilizing Recognition 164
Section 2: Avoiding Pitfalls 174
Section 3: Breaking Through 182
Section 4: Adversity as the Path 190
Sections 5-6: The Four Yogas of Mahamudra 200
Lineage Biographies 208

COURSE OVERVIEW
Mahamudra is considered the most profound and direct path to awakening in
the Kagyu school of Tibetan Buddhism. This lineage of practical instructions
helps us to experience the radiant purity of awareness and to stabilize this
experience and integrate it with every aspect of our lives. For centuries,
teachings on Mahamudra have been passed down by some of Tibet’s greatest
masters, including Milarepa and Gampopa.
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.

The course comprises five main topics, or modules. This workbook is your main
guide for navigating the modules and sections, but it can also serve as a tool for
reviewing the material.
HOW TO USE THIS WORKBOOK
In addition to the “core teachings,” there are a number of additional resources
that you may use to support your study and practice. As described in the
following section, these resources are based on the traditional structure of the
view, meditation, and application. If you choose to venture beyond the core
teachings offered in each section, you can choose which of these additional
elements most interest you, and use the workbook to keep track of your study
and practice. All of the readings, video teachings, and other course activities are
listed in the workbook, so you can use it to plan your time and note which parts of
the course you have completed.
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.

The contents of this workbook are based on the traditional framework of the
view, meditation, and application. Within this workbook you will find an array
of questions, prompts, quotes, and exercises to help you explore these core
WORKBOOK STRUCTURE
aspects of the Buddhist path.
Understanding the View
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.
The workbook includes questions to clarify your understanding, and charts

and diagrams to highlight important ideas and frameworks. Traditionally, these
frameworks would be memorized as a basis for understanding and experience
and as a way to pass on the teachings of the lineage. You may want to read
the questions and familiarize yourself with the frameworks before you do the
readings, and then return to them as you read to note your answers and reflect
on the insights you encounter.
Experiencing through Meditation
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.
Application in Daily Life
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.
Focus on What Works for You
You may choose to focus on one of these three areas or work with all three. It
is up to you.

Some participants in this course are also Tergar students who are moving
FOR PATH OF LIBERATION STUDENTS
through the Path of Liberation (POL) levels. Although the Mahamudra
course is optional for POL students, it is designed to support POL
practice by helping students to build a strong foundation for studying and
practicing the nature of mind teachings.
The materials in this course are presented as sequential modules and

sections, yet working with these teachings does not have to be a linear
process. You may want to engage with one element now, and return to
the course in the future to work with another element. For instance, you
may want to focus on the core teachings now and return to the offerings
related to the view, meditation, and application at another time to deepen
your understanding and experience with the teachings. You may also
choose to focus on the understanding exercises related to the view and
leave the instructions related to meditation and application for another
time, or vice versa. In short, you can decide which elements of the course
best support your practice.
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.
Incorporating the meditation instructions included in this workbook

into your daily practice is optional.
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.

SMALL GROUPS
Wherever possible, incorporation of small-group work into the course
is strongly encouraged. Small groups are a valuable way to cultivate
a more personal, supportive, and interactive relationship with the
course materials and the other participants.
The workbook contains prompts for small-group work in every

module. The small-group material focuses on each of three facets:
understanding, experience, and application. Suggested discussion
questions are provided for each facet.
Small groups are an informal, but helpful, way to deepen your

experience with the teachings, and you do not need special skills or
background to start a group. If you would like more information on
starting an online or in-person small group, you can access our small-
group guide here.

READING LIST
Readings for the Core Teachings
Clarifying the Natural State, by Dakpo Tashi Namgyal (CNS)
Crystal Clear, by Khenchen Thrangu Rinpoche (CC)
Optional Readings on the View1
Moonbeams of Mahamudra, by Dakpo Tashi Namgyal (Trans: Traleg
Kyabgon) (MB)2
Essentials of Mahamudra, by Khenchen Thrangu Rinpoche (EM)
Links to additional readings and resources are posted online in the course
modules.
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.

Mahamudra is considered the most powerful and direct path to
MODULE 1
awakening in the Kagyu lineage. This experiential approach focuses
on recognizing the mind’s empty clarity, and then stabilizing this
recognition until it becomes an uninterrupted flow of experience
that is integrated with all aspects of life. It allows the meditator to
use every thought, emotion, and perception as a gateway to the
awakened nature of mind and to see every aspect of experience as an
expression of Buddha nature.
In this module we will explore the fundamentals of the Mahamudra
lineage and learn about the meaning of the term “Mahamudra” and
the key points of Mahamudra practice. We will see that the term
“Mahamudra” can be used to refer to the nature of reality, to a
lineage of Buddhist practice that originated in ancient India, and also
to a set of practical meditation instructions that guide the meditator
to an experience of the mind’s true nature. We will also learn about
the ground, path, and fruition of Mahamudra and the four points that
serve as the foundation for Mahamudra practice.

MAHAMUDRA 101
• Section 1: What Is Mahamudra?
• Section 2: Ground, Path, and Fruition
• Section 3: The Mahamudra Lineage
• Section 4: The Mahamudra Preliminaries

MODULE 1 • SECTION 1
WHAT IS MAHAMUDRA?
“Mahamudra is the supreme approach. It reveals the

natural state of mind - the spontaneous presence of the
three kayas — in a straightforward, accessible manner.
This is the sole path that is traveled by all the supreme
siddhas and vidyadharas.”
—Tsele Natsok Rangdrol
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
MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 1 WHAT IS MAHAMUDRA? 12

“Mahamudra meditation is a way to remain
in our own natural state so that our thought
and emotions are naturally self-liberated into
wisdom.”
—Traleg Kyabgon
UNDERSTANDING THE VIEW

Questions for Understanding
According to the readings, why is it so critical to understand the nature and
workings of one’s mind? (MB, pp. 1-7; EM, pp. 4-8)
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)

UNDERSTANDING THE VIEW, CONTINUED
Etymology of the Sanskrit term Mahamudra
• The word “maha” literally means “great” or “vast.”
• The word “mudra” means “stamp” or “seal.”
• The term “seal” is used because once something is stamped with

a seal, this mark or sign becomes inseparable from the thing that
is sealed.3
• Similarly, the empty clarity of pure awareness is inseparable

from all our experience.
• Pure awareness is “great” in the sense that there is nothing

superior to this true nature.
• The different parts of the word Mahamudra can also refer to

emptiness and wisdom, and the word itself reflects the union of
these two.
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.

“Understand, oh sons and daughters of the
Buddha, the faith and attainment of all
bodhisattvas originates in an undistracted mind
and insight into the nature of reality.”
—Mahayanapradadsaprabhavana Sutra

Exercise
Familiarize yourself with the etymology and meaning of the word
“Mahamudra,” then see whether you can recall the specifics without
referring to the text. What is the literal meaning of “maha”? What is
the meaning of “mudra”? What does this term refer to?

EXPERIENCING THROUGH MEDITATION
Practice Instructions
Chant the Aspiration of Mahamudra by Rangjung Dorje, the Third
Karmapa, as part of your daily practice. Make this a practice that you
can continue throughout the course.
Set a clear intention to deepen your recognition of nature of mind so
that you can help all beings recognize their true nature. Come back to
this intention as often as you can, on and off the cushion.
Keep a practice log for the duration the course. Each week, write down
a clear intention for your sitting practice periods, including when,
where, and for how long you will practice.4 Make a note each time you
complete a session.
Practice Journal
What am I hoping to get out of this course in terms of my meditation
practice? Envision what your practice will be like, having deepened
your experience and understanding of Mahamudra, and note your
aspirations and the vision you have for your practice.
Reflect on your meditation and note any important insights, confusions,
or experiences that occur when you practice. How might these
experiences impact your practice?
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.

APPLYING IN DAILY LIFE
Daily-Life Practice Exercises
Five times throughout the day, remember your intention to
recognize nature of mind, and to do so to help all beings recognize
their true nature, and then supplicate – in your own words – your
teacher and the lineage that you might fully realize the nature
of your own mind. You can set your phone to remind you or post
reminders at home or at work.
Journal Reflection Questions
What am I hoping to get out of this course? How do I want to bring
what I learn and experience into specific areas of my life? How do I
imagine this will impact my relationship to different circumstances
and people in these areas of my life?

Reflection
What do you really hope to get from study-
ing and practicing the Dharma? What is your
deepest aspiration and longing for your life?
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?

GROUND, PATH, AND FRUITION
“Your mind is dharmakaya. You could never be reunited
with it, nor could you be separated from it. It is so close,
that you do not recognize it. It appears to you, yet it is
so profound that you do not grasp it. It is so simple that
you do not believe it.”
—Niguma
CORE TEACHINGS
Multimedia
“Ground, Path, and Fruition," by Mingyur Rinpoche
Readings
Ground, Path, and Fruition, by the Third Jamgon
Kongtrul Rinpoche (transcript)
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)
MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 2 GROUND, PATH, AND FRUITION 20

In your own words, describe what is meant by the “ground,” “path,” and
“fruition” of Mahamudra. (MB, p. 86; EM, pp. 74-75)
What role do Vajrayana practices like visualizing deities play in relation

to the nature of mind practices of Mahamudra? (MB, pp. 101-104)

What are the three approaches of Gampopa? Think of a specific experi-
ence you have had and how you would relate to it through each of these
three styles. (MB, p. 103; EM, p. 79)
What are the unique qualities of Mahamudra as an approach to waking up?

(MB, pp. 101-104; EM, pp. 73-79)
“Even if we are learned in the sutras and tantras and

know everything about the vinaya, if we do not apply
ourselves to understanding the nature of mind, none
of this will bring us much benefit.”
—Tilopa

Definition: Ground, Path, Fruition
The “ground” is the true nature or actual
condition of something. The “path” is the
process of realizing this true nature for
oneself. The “fruition” is the state of having
perfectly realized it to the point where one
never loses touch with this realization.
The Three Approaches of Gampopa

Continue with chanting the The Aspiration of Mahamudra each day and
add an awareness of ground, path, and fruition as you chant. Notice the
stanzas that relate to these elements and what chanting these verses
evokes in your experience.
Continue to log your practice. Be sure to write down your intention
and to note each session. If your nature of mind practice is stable and
consistent, see if you can add something new or extend your practice.
If you do not include nature of mind consistently in your daily routine,
form the clear intention to develop a stable daily nature of mind
practice. If you miss a session, reaffirm your intention and start fresh
the next chance you get.
Practice Journal
or experiences that occur when you practice.

Continue to form the intention to recognize nature of mind and
supplicate the lineage at least five times a day, now including
the aspiration to fully realize the ground, path, and fruition of
Mahamudra. These moments of supplication can be informal and
brief. Simply bring your teacher and/or the lineage to mind and pray
for their blessings that you might realize the empty clarity of pure
awareness.
Bring your understanding of the principle of ground, path, and

fruition to your interactions with others. See this ground in other
people you encounter throughout the day, and aspire for them to
see this for themselves.

APPLYING IN DAILY LIFE, CONTINUED
Consider what you have learned about the principle of ground, path, and
fruition as you reflect on the following questions:
Can I identify references to the ground, path, and fruition in the
practices that I do? Does knowing about the principle clarify anything
about my practice? Where am I still confused or stuck, either in my
understanding of the principle or in my practice?
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?

Journal Reflection Questions, continued
How might the principle change the way I relate to myself, my body, my
thoughts and emotions, and other aspects of my inner experience?
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?

“Mahamudra is present as the true nature of all
sentient beings. It is regarded as the mother of
all the buddhas.”
—Guhyasattva
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?

THE MAHAMUDRA LINEAGE
“When devotion is present, blessings infuse one’s being.
When blessings are received, realization arises in the mind.”
—Dakpo Tashi Namgyal
CORE TEACHINGS
Multimedia
“Mahamudra Lineage," by Mingyur Rinpoche
Readings
Mahamudra and the Kagyu Lineage
by Thrangu Rinpoche (transcript)
Devotion and the Kagyu Lineage
by Mingyur Rinpoche (transcript)
(“Great Qualities of Mahamudra Practitioners” +
“Two Approaches to Mahamudra Meditation”)
(second half of “Origins of Mahamudra”)
CONTEMPORARY VOICES
Lineage Principle
MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 3 THE MAHAMUDRA LINEAGE 28

Describe the instantaneous and gradual approaches of Mahamudra
practice. Why do we find these different approaches in the Buddhist
tradition? (MB, p. 115-116)
What are the different models of spiritual practice that you see
embodied in the forefathers of the Mahamudra lineage? (See Thrangu
Rinpoche article.)

What are you most interested in exploring further from the teachings this
week? Write a sentence or two describing how you might study, contem-
plate, or practice this idea or instruction.
The Main Figures of the Mahamudra

Lineage in India and Tibet
Vajradhara
Tilopa
Naropa
Marpa
Milarepa
Gampopa

Continue with chanting the The Aspiration of Mahamudra each day, and
bring to mind a lineage figure who inspires you. It could be your root
teacher, a lineage figure like Milarepa, or an enlightened being like Tara or
Avalokiteshvara. Imagine that you are supplicating them as you chant the
aspiration, and that you are joining your intention with their compassion,
wisdom, and awakened presence. Imagine that at the conclusion of the
practice, their pure awareness flows into you and merges with your own
mind. Then let go and rest for a few moments before continuing with your
practice.
Practice Journal
Reflect on your meditation and note any important insights, confusions, or
experiences that occur when you practice.
“One of my teachers said: first hear and study, then you

think about it and you become it. And that’s the point:
We go from head to heart and that transforms us. Then
spontaneously what we say, what we think and what
we do naturally arises from our understanding.“
—Jetsunma Tenzin Palmo

As you go about your day, bring to mind a figure from the lineage, such as
your root teacher, Tara, or Milarepa, and supplicate her or him to realize
the nature of mind. Feel the connection of your own mind with their
enlightened presence. Recognize that ultimately you, your teacher, and
all the buddhas are the same in essence, and then let go and rest. Set an
intention to do a brief guru yoga practice of this nature five times
each day.

Which lineage figure do you find the most inspiring? What is it about this
person or figure that resonates with you? What qualities do they embody?
Are these qualities that you see, or would like to see, in yourself? How
might this figure help you to discover these qualities within yourself?
Definition: Devotion
A state of open receptivity that arises from
a heartfelt sense of inspiration and respect
toward someone or something.

Definition: Lineage
An unbroken chain of teachings, and the
insights and realization they engender, that
is passed down from teacher to student.
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
you find confusing? What did you find inspiring?

Reflection
What lineage figure inspires you the most?
Imagine that you are in his or her presence
this very moment and see what this evokes in
your experience.

THE MAHAMUDRA
PRELIMINARIES
“The causal condition is to have a pure attitude of renunciation; to be
free from attachment and devoid of fixation on the mundane concerns
of this life. The empowering condition is the four types of guru and
to be cared for by a genuine teacher. The object condition is to have
an understanding of the correct approach to take in meditation.
The proximate condition is to let the mind settle naturally in vast,
non-conceptual wisdom, without getting caught up in ideas about a
meditator and an object of meditation, in hopes and fears, or in other
such concepts.”
—Wangchuk Dorje, the Ninth Karmapa
CORE TEACHINGS
Multimedia
“The Four Conditions," by Mingyur Rinpoche
Readings
Pointing out the Dharmakaya
by Thrangu Rinpoche, pp. 10-17
Natural State, pp. 15-16
(“Preliminary Steps of Guidance”)
(“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.
MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 4 THE MAHAMUDRA PRELIMINARIES 36

What are the four conditions, the four factors that function as the
foundation for Mahamudra practice? Briefly explain how each of these
four supports nature of mind practice.
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.

The Mahamudra Preliminaries
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.

“The preliminaries are the root of the Dharma.”

Pick an element of the preliminaries. It could be one of the four
thoughts, or a point from the inner ngondro, or one of the four specific
conditions of Mahamudra practice. Include a reflection of this principle
in your daily practice, and clarify for yourself how it can support your
Mahamudra practice.
Practice Journal
Reflect on your meditation and note any important insights, questions,

Bring the element of the preliminaries that you have been working with
in formal practice into your daily life. Practice for short intervals at least
five times throughout each day and link the practice to your intention
and aspiration to realize the nature of mind.

What is the connection between the preliminaries and the exploration of
the nature of mind? Why might it be helpful to include these elements in
your practice, rather than focusing exclusively on nature of mind? How
have you experienced this in your own practice?
Reflection
How can you strengthen renunciation and
commitment to your practice today?

SMALL-GROUP WORK
Understanding
Why are the preliminaries considered essential complements to
nature of mind practice? Why not focus solely on Mahamudra and
let go of these preliminary practices? Consider specific practices,
such as impermanence or guru yoga. What do these specific
practices uniquely contribute to nature of mind practice?
Experience
How are you using the preliminaries to support your practice? In
what ways do you find them helpful? What has been challenging
or confusing? What are your aspirations for deepening your
practice on this part of the path?
Application
How can you take the preliminaries into your daily life to support
your nature of mind practice? Be specific. Think of concrete
situations and how you might integrate them in that context, or
share your experience of integrating them.
Open Discussion
What did you find challenging or confusing in this section? See
if you can gain clarity on these points or instructions through
discussion and group inquiry.
“Accessing these four conditions for practice

will facilitate the effortless manifestation of all
experience and realization.”
—Thrangu Rinpoche

The Mahamudra path consists of stabilizing the experience of
MODULE 2
awareness through shamatha meditation and exploring the nature of
mind through the practice of vipashyana meditation.
The traditional analogy for these two forms of meditation is that
vipashyana is like the illuminating flame of a candle, and shamatha is
like a glass enclosure that protects the flame and magnifies its light.
In the context of Mahamudra meditation, vipashyana helps us to
recognize the empty clarity of the mind, and shamatha enables us
to stabilize this recognition and integrate it with every aspect of our
lives.
In this section we will explore the unique presentation of shamatha
meditation found in the Mahamudra lineage. Our exploration will
introduce the different forms of shamatha practice, including the use
of the breath, sensory objects, and other supports for awareness,
as well as the practice of open awareness. We will also learn about
the stages of shamatha meditation and important principles, such as
tightening and loosening the focus of attention.

MAHAMUDRA SHAMATHA
• Section 1: Preparing Body and Mind
• Section 2: Using the Breath to Settle the Mind
• Section 3: Open Awareness
• Section 4: Stages of Stabilizing the Mind

PREPARING BODY AND MIND
“Tranquility is a one-pointed mind. Insight is
the discernment of what is true.”
—Jewel Cloud Sutra
CORE TEACHINGS
Multimedia
“Meditation with Support," by Mingyur Rinpoche
Readings
Natural State, pp. 17-19 ("Supported Shamatha")
Crystal Clear, pp. 29-38 ("Shamatha with Attributes")
Common Approach to Shamatha
(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
(“The Shared Tradition of Shamatha and Vipashyana”
through “Maintaining a Visualized Image with Mindfulness”)
Mahamudra Shamatha
(“Creating the Appropriate Conditions” through
“How to Concentrate on a Meditation Object”)
(“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.
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 1 PREPARING BODY AND MIND 44

CONTEMPORARY VOICES
Meditation and Non-Meditation
by Mingyur Rinpoche (transcript)
“If you want to calm the mind, discipline the body

with the physical posture.”
—Dusum Khyenpa, the First Karmapa

Briefly describe the six causes of shamatha and the three causes of
vipashyana. Which of these elements could be strengthened in your
practice, and how might you do so? (MB, p. 13)

Questions for Understanding, continued
What are some of the key differences between shamatha and
vipashyana? What happens if one is practiced without the other?
(MB, pp. 21-29; EM, pp. 21-26)
Is it recommended that beginners pick one object, or experiment with

various objects? Why do you think this is? (MB, p. 36)

Describe the rationale for meditating on an ordinary object, like a
stick or pebble. Why are these important techniques when it comes to
integrating our meditation experience and daily life? (MB, pp. 124-125)
“Insight without tranquility is unstable, like a

candle flame in the wind.”

Definition: Shamatha
Literally, “calm abiding” or “tranquility”; a
state of one-pointed attention in which the
mind does not waver from its object. This
also refers to the form of meditation that
leads to this state.
The Six Causes of Shamatha
Content- Few
ment activities
Few Pure
desires conduct
Conducive Letting go
environment of negative
thoughts

The Seven-Point Posture
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.

Definition: Vipashyana
Literally, “supreme seeing” or “insight”; the
realization of the nature or characteristics of
a particular object or experience. In the con-
text of Mahamudra, this insight relates to the
nature of mind. Vipashyana also refers to the
form of meditation that leads to this insight.

Continue to chant the The Aspiration of Mahamudra as part of your
daily practice, and pay special attention to the verses associated with
shamatha meditation.
Following the instructions in Clarifying the Natural State, practice
shamatha using the following supports:
• One session sitting in seven-point posture
• Two sessions resting awareness on a stick/pebble
• Two sessions resting awareness on a visualized sphere
• Two sessions using an image of the Buddha

Practice Journal
Continue to use a practice log, setting a clear intention each week for
your formal and informal practice, including when, where, and for how
long you will practice. Track your practice each day.

EXPERIENCING THROUGH MEDITATION, CONTINUED
Which support or supports for shamatha meditation are you naturally
drawn to? What did you experience when practicing with these different
objects? Did you find some easier or more challenging than others?
How so?


Each day, set a clear intention to use a particular aspect of your experience
– such as visual objects or sounds – as a support for awareness. You can
use a wrist mala or lap counter to track how many times you remember to
bring awareness to this support and note this in your practice log.

In what situations or activities do you find it most challenging to be mindful?
What will you do to remind yourself to practice in these situations?

“If the right circumstances coincide in the body,
realization will arise in the mind.”

In the moments that you have remembered to practice in daily life, how
has it changed your experience of the situation? How might you further
strengthen your practice in this context?

SMALL-GROUP WORK
Understanding
What are the key differences between shamatha and vipashyana?
How do these two relate to nature of mind practice, and why is
each necessary?
Experience
If you were counseling a friend who was beginning to meditate,
how would you help them determine what object to use as
a support for shamatha? What would you share of your own
experience in working with different supports in meditation?
Application
Are there certain situations or activities that you find especially
easy or challenging to integrate with your practice? Why do you
think this is? What tricks and techniques have you found to be
helpful in being mindful during daily life?
Open Discussion
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.

“Tranquility develops from the guru’s blessings,
dependent origination, gathering the
accumulations, and purifying obscurations.”

USING THE BREATH TO
SETTLE THE MIND
“Untainted by forced, conceptual meditation,
Unmoved by the winds of mundane distractions,
Knowing how to rest naturally and uncontrived in our basic nature,
May we master maintaining the experience of the nature of mind.”
—Rangjung Dorje, the Third Karmapa
CORE TEACHINGS
Multimedia
“Breathing Meditation," by Mingyur Rinpoche
Readings
(“Shamatha with Breathing Practice”)
(“Unsupported Shamatha with Breathing Practice”)
(“Using the Breath”)
(“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
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)
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.
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?
The Five Obstacles Specific to Shamatha

and Their Eight Antidotes
Faith
Motivation
Laziness
Exertion
Suppleness
Forgetfulness Mindfulness
Dullness and Alertness

agitation
Lack of
application Intention
Excessive Equanimity
application
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

Devote six sessions to the instructions on meditating on the breath. If
you have received instructions on the gentle vase breath, spend three
sessions on counting the breath and three sessions on the gentle vase
breath. If you have not received these instructions, you can spend all six
sessions counting the breath, following the instructions outlined in the
readings.
Practice Journal
your formal and informal practice, including when, where, and for how
long you will practice. Track your practice each day.
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

What experience do 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?

There are six ways to meditate on the breath:

counting, following, settling, examining, changing,
and purifying.
—Vasubhandu
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.

What daily-life situation, relationship, or experience that you have could
benefit the most from a calm, steady mind? How will the situation unfold
when you encounter it with the calm presence of awareness? Write as
though you have already achieved this level of stability in awareness.
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
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.”
OPEN AWARENESS
“Do not pursue the past, do not anticipate the future;

let the uncontrived, present mind settle in its natural
state.”
—Gampopa
CORE TEACHINGS
Multimedia
“Shamatha without Support," by Mingyur Rinpoche
Readings
(“Shamatha without Breathing Practice”)
(“Unsupported Shamatha without Breathing Practice”)
(“Not Using the Breath”)
(“Meditation without a Reference Point”)
CONTEMPORARY VOICES
The Essence of Meditation, by Mingyur Rinpoche
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 3 OPEN AWARENESS 66

In your own words, describe the practice of resting in open awareness
(a.k.a. objectless shamatha). What are the most important points to keep in
mind when doing this form of practice? (CNS, pp. 21-23; MB, pp. 131-132)
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)

Which of these challenges have you encountered in your practice?
What have you found useful in managing them? Are these challenges
still present for you? How might you apply the instructions from the
readings to approach them? (CNS, pp. 21-23; MB, pp. 131-132)
Definition: Open Awareness

The practice of resting effortlessly in aware-
ness, without paying attention to anything
in particular, blocking thoughts or emotions,
or shutting out the world of the senses. Also
referred to as “objectless shamatha.”

The Five Antidote Objects and
What They Remedy
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?

REVIEW
• The three approaches of Gampopa
• The first six masters of the Mahamudra lineage

Spend five sessions on open awareness meditation. After reciting
opening chants and supplications, rest the mind naturally, without
controlling thoughts, emotions, or attention, and leaving your senses
wide open. Rest in a state of effortless receptivity, without trying to
change or alter what occurs.
What would change in your meditation practice if you were able to
notice the impulse to control, change, or “fix” what happens in the mind
and body, but not get caught up in the impulse? When do you find it the
most challenging to let go in this way? What makes it easier or more
accessible?

“When there is vipashyana but no shamatha, the

mind of the meditator is distracted by sensory
objects, as unstable as a candle flame in the wind.
When this is the case, the light of wisdom will not
shine brilliantly.”
—Kamalashila

“When your mind is still and stable, resting all on its own,
It will be freed from the experiences of samsara.”
—Songs of Realization

Bring the practice of letting go and letting be into your relationships and
interactions with others. Each day, think of the people you will be with
and form a clear intention to be open, receptive, and fully present when
you are with them. Notice what happens and how this intention shapes
your relationships.

Where does the impulse to control your experience, your environment,
or others manifest in your life? What would change if you were to notice
this impulse without getting caught up in it, and give yourself permission
to simply “be” in these situations? What might you do today to bring this
practice into these circumstances?

SMALL-GROUP WORK
Understanding
How would you describe the practice of resting in open
awareness to a friend? What tips or advice would you give to help
her get started?
Experience
What would change in your meditation practice if you were able
to notice the impulse to control, change, or “fix” what happens in
the mind and body, but without getting caught up in it? When do
you find it the most challenging to let go in this way? What makes
it easier or more accessible?
Application
Where does the impulse to control your experience, your
environment, or others manifest in your life? What would change
if you were to notice this impulse without getting caught up in it,
and give yourself permission to simply “be” in these situations?
What might you do today to bring this practice into these
circumstances?
Open Discussion
What teaching or instruction did you find most helpful this
week? How did you apply it in your formal or informal meditation
practice?
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.

STAGES OF STABILIZING THE MIND
“Leave the mind untouched. Do not expect meditation
to happen. Do not fear that it will not happen. Leave
the mind just as it is.”
—Gotsangpa
CORE TEACHINGS
Multimedia
“Tightening," by Mingyur Rinpoche
“Loosening," by Mingyur Rinpoche
Readings
(“Shamatha without Attributes”)
(“Shamatha without Attributes”)
(“Attaining Equipoise without an Object” through
Stages in Realizing the Settled Mind”)
(“Sustaining Resting of Mind” to end of Chapter 8)
(“Methods for Realizing Tranquility”)
(“Methods of Developing Shamatha”)
CONTEMPORARY VOICES
Nine Stages of Training the Mind
by Sakyong Mipham Rinpoche (article)
MAHAMUDRA WORKBOOK • Tergar MODULE 2 • SECTION 4 STAGES OF STABILIZING THE MIND 74

Describe the practices of tightening and loosening. When should we apply
these techniques, and what do they remedy? (CNS, pp. 23-26; MB, pp. 133-
139; EM, pp. 108-110)
Describe mindfulness and alertness/awareness. What role do these two

factors play in meditation practice? (MB, pp. 139-144; EM, pp. 110-111)

What analogies are given for the three stages of shamatha? What do these
images tell us about what we are likely to experience at each of these
stages? (CNS, p. 26; MB, pp. 144-145)
The Three Stages of Shamatha
Waterfall
Peaceful
river
Still
ocean

Reflection
Imagine what it would feel like to have a sta-
ble, flexible mind, a mind that can be focused
at times and relaxed and receptive at others.
This is possible for you. Remind yourself that
this is possible, and that every moment of
awareness helps you get in touch with this in-
nate capacity of your mind.
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

The Nine Stages of Resting the Mind
9 Equipoise
8 One-pointedness
7 Full pacification
6 Pacification
5 Taming
4 Increased settling
3 Renewed settling
2 Continuous settling
Settling
1

REVIEW
Review the concepts covered in the previous sections of this module:
• 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
“A yogi lets the mind go wherever it pleases.”

—Kyeme Shang

Review the practice instructions on tightening and loosening, and spend
five sessions alternating between these two approaches. After your
opening chants and reciting the The Aspiration of Mahamudra, relax the
mind and rest naturally. When the mind grows dull or foggy, focus more
intensely and concentrate. When thoughts proliferate or the mind is
agitated, let go and relax both body and mind. If the mind is balanced,
without much dullness or agitation, rest naturally. Listen to your
experience in each moment and apply whichever approach is helpful.

Do you tend to be too tight and controlling in your meditation
practice, or too loose? Reflect on your natural tendency and how the
instructions covered in this section might help you find more balance
in your practice. What are some of the most common challenges you
have when meditating, and how might you work with tightening and
loosening when they occur?
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.

Bring the technique of noticing when the mind is dull or agitated and
alternating between a tight focus and relaxed awareness into your daily
life. In particular, practice in the midst of chores and everyday routines
like showering, doing the dishes, etc. Put reminders around your home or
office to remind yourself to practice.

In what situations do you naturally find yourself getting too tight and
agitated, or too loose and distracted? What might you do differently to
bring more balance into these situations? Note specific ideas to help
integrate this practice with your everyday life.

SMALL-GROUP WORK
Understanding
What were some of the most important points about tightening
and loosening in meditation? When do we apply these
techniques? How do they relate to your own natural tendencies
in meditation practice?
Experience
What is your experience with tightening and loosening? Have
you tried these techniques? What happened? What tips have you
found the most helpful in bringing about a state of inner balance
when you practice?
Application
In what situations do you naturally find yourself getting too tight
and agitated, or too loose and distracted? What might you do
differently to bring more balance into these situations?
Open Discussion
What insight or instruction did you encounter in this section that
was new or surprising? How might this impact your experience
and understanding of Mahamudra practice?
“The techniques of tightening and relaxation remove

the faults of dullness and agitation.”

Tip
Link moments of awareness with simple
experiences like walking up stairs or
touching a doorknob, or with natural tran-
sitions, such as the transition between ac-
tivities, the moment between paragraphs
when reading a book, etc. You can train the
mind so that these moments remind you to
be aware and present.

Mahamudra shamatha stabilizes the mind and sets the stage for the
MODULE 3
analytical meditations of Mahamudra vipashyana. In the Mahamudra
tradition, analytical meditations are not thought experiments or
discursive contemplations. They are direct, experiential inquiries into
the nature of experience. These inquiries prompt a deep exploration
of thoughts, emotions, perception – and especially of awareness
itself. Over time, the path of analytical meditation reveals the empty
clarity of awareness and sets the stage for a stable recognition of the
nature of mind.
In this section we will explore the analytical meditations of the
Mahamudra tradition. Our journey will introduce a range of
investigations, including inquiries into the nature of thoughts and
emotions, perception, the still and moving mind, and the nonarising
nature of experience. These teachings introduce some of the
most profound and transformative principles and practices of the
Buddhist tradition, presenting them in a way that is both intimate and
experiential.

MAHAMUDRA VIPASHYANA
• Sections 1-2: Investigating the Nature of Mind
• Section 3: Investigating Thoughts and Emotions
• Section 4: Investigating Perception
• Section 5: Investigating Stillness and Movement
• Section 6: The Unborn Mind

MODULE 3 • SECTIONS 1-2
INVESTIGATING THE MIND
"To look at your own mind is the view
Not to be distracted from it is meditation
Not to be separated from it is conduct"
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
Readings
(“Establishing the Identity of Mind - the Basis”)
(“What is Vipashyana?” through
“Establishing the Identity of Mind - the Basis”)
Sutra Approach to Vipashyana Meditation
(Optional) Moonbeams, pp. 43-77
(“Common Insight Meditation” +
“Misconceptions about Common Meditation”)7

(“The Shared Tradition of Vipashyana Meditation” +
“Eliminating Doubts Concerning Vipashyana Meditation”)
Mahamudra Vipashyana
(“Why Insight Meditation is Necessary” through
“The Nature of Mind is the Basis for Everything”)
(“Reasons for Practicing Vipashyana” through
“Mistakes in Perceiving Mind’s Nature”)
7This section of Moonbeams contains a great deal of material that relates to philosophical debates within the
Tibetan tradition. This section is likely to be very challenging for most readers. Essentials contains a helpful
summary of this section that is more directly related to Mahamudra practice.
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTIONS 1-2 INVESTIGATING THE MIND 86

CONTEMPORARY VOICES
The Third Karmapa on Mahamudra
by Khenpo Kunga

Briefly describe the two forms of self: the personal self, and the self or
identity of phenomena. Give an example of these two from your own
experience. (MB, p. 46)
How is saying that something is empty or lacks inherent existence

different from saying that it does not exist at all? (MB, pp. 51-55)

What is the unique way of generating insight in the Mahamudra
tradition compared with other approaches like Madhyamaka? Why is the
Mahamudra approach thought to be so powerful? (MB, pp. 155-157)
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)

What danger is there in encountering meditative experiences like
tranquility? How do we discern the difference between transitory
experiences and a genuine recognition of the nature of mind?
(MB, p. 171)
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?
Pause and look at your mind right now. Who

or what is reading this? What is the aware-
ness that experiences this moment?

“Never abandon investigating the mind. Continue to
investigate during your meditation sessions and in
daily life.”
The Three Causes of Vipashyana
Authentic Extensive Correct

teacher study
ontemplatio
c

Definition: Vipashyana
Literally, “supreme seeing” or “insight”; the
realization of the nature or characteristics of
a particular object or experience. In the con-
text of Mahamudra, this insight relates to the
nature of mind. The term also refers to the
form of meditation that leads to this insight.
The Steps for Investigating the Nature of Mind

Rest Mind Does the Does the Does the Let go
the gently mind have mind have mind have and rest
mind observes a shape or a location particular in aware-
naturally itself color? or basis? qualities? ness
1
2
3
4
5

Begin your practice with your usual opening chants, including the The
Aspiration of Mahamudra. Look straight ahead with a relaxed gaze and
rest in open awareness for a minute or two. For the rest of your session,
alternate periods of resting naturally with short periods of inquiry,
following the instructions in Clarifying the Natural State, pp. 27-28.
Follow these instructions for 10 sessions of sitting meditation.
Practice Journal
your formal and informal practice, and then tracking your practice each
day.

Describe how you investigated the mind. How did you look? What did
you see, or not see? How did the inquiry change your experience of
resting in awareness?
Reflect on your meditation and note any important insights,

confusions, or experiences that occur when you practice.

Think of a specific activity that you do every day, and turn this into
a mindful inquiry. It will be easier if the activity is intellectually
undemanding, like going for a walk by yourself or doing a routine chore
at home. As you do the activity, alternate between brief periods of
investigating the mind – looking to see whether it has a location, shape,
or color, etc. – and resting naturally. You don’t have to stop what you are
doing. Rather, go about the activity as you normally would, but with the
addition of looking at your mind as you do so.

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. Note what happens when you
bring your practice into this part of your life.
“Directly observe your own mind. When you look,

you will find that there is nothing to see.”

Tip
Investigating the mind is a gentle process.
Look for brief periods, with a sense of warmth
and curiosity. Then let go and rest in aware-
ness. Do this as much as you can, on and off
the cushion.
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
you find challenging? What did you find inspiring?

INVESTIGATING THOUGHTS
AND EMOTIONS
“Not knowing the nature of thoughts has kept you circling through
samsara. Now thoughts reveal the dharmakaya, so you should view
them to be greatly beneficial.”
—Gampopa
CORE TEACHINGS
Multimedia
“Investigating Thoughts and Perceptions,”
by Mingyur Rinpoche“
Resolving that Thoughts Are Mind,"
by Mingyur Rinpoche
Readings
(“Establishing the Identity of Thoughts and Perceptions”
through “Resolving that Thoughts Are Mind”)
(“Establishing the Identity of Thoughts and Perceptions” +
“Resolving that Thoughts and Emotions Are Mind”)
(“Realising All Appearances Are Product of Mind” through
“Thoughts and Appearances Are of Mental Origin”)
(“The Mind’s Expressive Power” through
“The Technique of Strong Thought”)
CONTEMPORARY VOICES
A Mahamudra “How-to” for Everyday Life
by Reginald Ray
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 3 INVESTIGATING THOUGHTS AND EMOTIONS 96

Describe the process of investigating thoughts. What are the most
important steps in this practice?
(MB, pp. 177-178; CNS, pp. 29-34; CC, pp. 58-71)
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)
Explain the metaphor of the waves and the ocean as it relates to

thoughts. How can you use this image to understand different kinds of
thought activity in relation to the nature of mind? (MB, p. 181)

The Ocean and Its Waves
ghts hts ons hts

ou oti
ons
oug moti oug oti
ons
Th E m T h E T h E m
Awareness
The Steps for Investigating

Thoughts and Emotions
Apply this to a range of pleasant and

7 unpleasant thoughts and emotions
6 Let go and rest in awareness
Look to see whether it has
5 particular characteristics or qualities
4 Look to see whether it has a location or basis
3 Look to see whether it has a shape or color
2 Directly observe it
1 Rest the mind naturally

REVIEW
• The four common preliminaries, the four unique preliminaries, and the
four conditions of Mahamudra
“In Mahamudra, we use thoughts and phenomena

to advance on the path, instead of viewing them as
obstacles to meditation.”

Continue practicing as you did in the previous section, but now direct
your inquiry to the investigation of thoughts and emotions. Alternating
periods of resting in awareness and periods of gentle inquiry, observe
thoughts and emotions and inquire into their nature. Can you find their
location? Do they have a defined shape or color? Is there some basis
from which they arise and into which they dissolve? Look directly into
the experience of thoughts and emotions, following the instructions on
pages 29-34 of Clarifying the Natural State.
Practice Journal
Continue to use a practice log, setting a clear intention each week
for your formal and informal practice, and then tracking your practice
each day.

What happened when you investigated thoughts and emotions? Was
it different from simply watching them? What did you find when you
looked for their qualities and characteristics? Did looking into these
experiences change the periods of rest that followed the inquiry?
How so?

or experiences that occurred when you practiced.
Inquiry
Does a thought have a particular location? Is it in a
part of the body? Does it have a center or an edge?
“Look nakedly into the essence of any thought.
Let mind relax in itself without contrivance.”
—Khenpo Tsultrim Gyamtso Rinpoche

Set a goal to practice the instructions of this section for short periods
five times each day. To remind yourself, place sticky notes or a noticeable
item at home and work, and practice inquiring into thoughts and
emotions when you see the item(s). You can also use a wrist mala or lap
counter to note each time you remember to practice.

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? Would anything change if you
saw into the nature of these thoughts and emotions? Would a difficult
relationship change if you practiced seeing the nature of thoughts and
emotions, but the other person didn’t? Bring your practice into this
situation and reflect on your experience.
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.
Inquiry
What is your emotional state right now?
Can you find the emotion? Is it in the body?
Is it in the mind?
Do thoughts and emotions have a particu-

lar shape, color, or other characteristics?
Do not think about this. Look directly and
see what you find.
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.”
CORE TEACHINGS
Multimedia
“Resolving that Perceptions Are Mind,”
by Mingyur Rinpoche
Readings
(“Resolving that Perceptions Are Mind”
also review Natural State, pp. 29-34)
(“Resolving that Perceptions Are Mind”)
Moonbeams, review pp. 180-182
(“Thoughts and Appearances Are of Mental Origin”)
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 4 Investigating Perception 104

In your own words, describe the view that all phenomena come from
mind. How do the metaphors of the ocean and its waves and the
experiences of a dream help you understand this view? (MB, pp. 173-182)
Describe the process of investigating the experience of sensory

perception (appearances). What are the most important steps in this
practice? (MB, pp. 178-180; CNS, pp. 34-35; CC, pp. 71-73)
Are the nature of mind and the nature of thoughts and perceptions the
same or different? Explain your understanding. (MB, p. 181)

The Steps for Investigating Perception
Apply this to a range of pleasant

8 and unpleasant experiences
6 Look to see whether it has particular

characteristics or qualities
Look to see whether it has a
5 location or basis
Look to see whether the perceiving
4 mind has a shape or color
3 Directly observe the mind that perceives it
2 Let a perception arise, or create one
1 Rest the mind naturally
“The mind is never anything but emptiness in terms of its true

nature. In this sense, the mind is like space. This same mind
manifests without obstruction as all kinds of appearances,
yet no matter how great the diversity of appearances is, these
appearances are great emptiness the very moment they occur.
For this reason, we speak of the inseparability of appearances
and emptiness, awareness and emptiness, clarity and emptiness,
and bliss and emptiness.”

REVIEW
Review the concepts covered in previous sections of this module:
• The nine stages of resting the mind
• The six powers

Spend five sessions devoted to exploring the nature of perception. Look
into the experience of perceiving. Is the perception of a sound or visual
object in the mind? Is it somehow separate from the mind? Where is
the boundary between the perceiver and what is perceived? Follow the
instructions on pages 34-35 of Clarifying the Natural State, alternating
periods of rest and periods of inquiry, as before.
Practice Journal
day.

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?

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?

“What we understand to be phenomena
Are but the magical projections of the mind.
The hollow vastness of the sky
I never saw to be afraid of anything.
All this is but the self-glowing light of clarity.
There is no other cause at all.
All that happens is but my adornment.
Better, then, to stay silent in meditation.”
—Yeshe Tsogyal

Find a sensory experience that you normally think of as unpleasant, one
that you typically encounter in day-to-day life. When you encounter this
experience, look into the nature of it and the nature of the awareness
that experiences it. Do the same with a pleasant experience. Look to see
whether the nature of these experiences is the same or different. Try to
do this inquiry at least once each day during this section.
Begin by settling the mind in shamatha, then get up and take a walk with
the intention to experience sensory perceptions as projections of the
mind, rather than “out there.” When you do this, do you notice a shift in
how you experience the world?

What common sensory experiences in life do you tend to resist or avoid?
What pleasurable experiences do you seek out on a regular basis? Bring
your practice into these situations and reflect on what happens. Does it
change the resistance or attraction you feel, and if so, how?
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?
“All these appearances are in the mind. They

appear, yet they do not actually exist. They
are like reflections in a mirror, like the moon’s
reflection in a pool of water.”
—Gotsangpa

Tip
The primary focus of investigation in Mahamudra
practice is the mind. When you inquire into the
nature of perception, look at the mind that per-
ceives.
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.

INVESTIGATING STILLNESS
AND MOVEMENT
“There is no need to stop the mind from thinking or to
create a state of stillness. You do not need to block one and
encourage the other. If the mind is still, gain certainty that
it is inherently free, that it is emptiness-clarity, within that
very state. And if it is moving, see these qualities within
that very state of movement.”
CORE TEACHINGS
Multimedia
“Investigating Stillness and Movement," by Mingyur Rinpoche
Readings
(“Investigating the Calm and the Moving Mind”)
(“Investigating the Calm and the Moving Mind”)
(“The Nature of Tranquil and Active Mental States”)
(“Doubts About Resting and Moving Mind”)
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 5 Investigating Stillness and Movement 112
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)
“Do not consider the thoughts that occur to be

problems. Know them to be empty and let them
be. If you do this, you will experience thoughts as
dharmakaya.”
—Gotsangpa
Stillness and Movement

Look to see whether the nature of these
6 two states is the same or different
Directly observe the origin, abiding,
5 and departure of the moving mind
Let thoughts arise, or create some
4
3 Directly observe its origin, abiding, and departure
2 Let the mind settle into a state of calm
Rest the mind naturally

1
REVIEW
Review the concepts and ideas covered so far in this section:
• The three causes of vipashyana
• The metaphor of the ocean and waves
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.

Spend five sessions investigating stillness and movement, following
the instructions on pages 36-37 of Clarifying the Natural State. Do not
try to create a state of stillness or avoid thoughts and other forms of
movement. Let the mind be, and examine whatever state it is in. Look to
see whether the nature of stillness is the same as or different from the
nature of movement.
Practice Journal
each day.
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.
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?

Pick a daily activity or routine and use this as a period of practice. As
you engage in the activity, simply notice whether your mind is calm
or thinking, and alternate brief periods of inquiry into the nature of
whatever state your mind is in and periods of letting go and resting in
awareness.

Where does the preference for inner calm and stillness show 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? Pick a specific situation to
start with, and note what happens.
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
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.
THE UNBORN MIND
“Mind transcends birth and death. In the equanimity of

the absolute, there is nothing to renounce or attain.”
—Niguma
CORE TEACHINGS
Multimedia
“Resolving that All Experience is Nonarising,”
by Mingyur Rinpoche
Readings
(“Resolving that All Experience is Nonarising”)
(“Resolving that All Experience is Nonarising”)
(“All Appearances Are Nonarising” through
“Blending Mahamudra Insight with Other Systems”)
(“Doubts About Appearances as Unborn” through
“This Vipashyana and Other Kinds of Vipashyana”)
MAHAMUDRA WORKBOOK • Tergar MODULE 3 • SECTION 6 The Unborn Mind 120

What does it mean to say that the mind is “unborn” or “nonarising,” or
that it is “unconditioned”? (MB, pp. 185-187)
What sidetracks might we encounter when investigating the mind, and

how do we deal with them? (MB, pp. 187-189)
“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

How can we tell when genuine insight occurs? What do we understand
or realize that marks true recognition of the nature of mind?
(MB, pp. 188-189)
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

“Looking again and again at the mind that cannot be seen,
What cannot be seen is seen clearly, just as it is.
Cutting through doubts about what it is and what it is not,
May we come to see our own true nature without confusion.”

the Unborn Nature of Mind
5. 5 Look to see how it ends or ceases

Look to see whether you can find its
4 qualities in the present
Look to see whether you can find a
3 cause or basis from which it arises
2 Look directly at the mind
Rest naturally in awareness

1

For the next five sessions, return to the practice of inquiring into the
nature of mind itself. Look directly to see whether the mind has a point
of origin, a cause, or basis from which it arises. Look to see whether
you can identify its qualities or nature in the present moment. Look
to see whether there is somewhere it goes when it ceases or changes.
Alternate periods of gentle inquiry with periods of resting in awareness.
Practice Journal
day.
“Mahamudra is the ground of being and beyond

the conceptual mind. This ground has been
spontaneously present from the beginning. It is
beyond arising, ceasing, or abiding.

Inquiry
Does mind have a point of origin? Can you pin-
point it in the present? When it changes, can you
find a location where this occurs?

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 points you still find confusing?


Pick an enjoyable experience and use this as a basis for your nature
of mind inquiry. As you engage in the activity, ask yourself, “Who
or what is experiencing this?” Simply observe your experience for a
few moments, then let go and relax. Continue to practice with the
experience and notice what happens.

How has your evolving experience of the nature of mind 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?
“When you inquire within, you will see that the true
essence of things is unborn.”
—Sutra of the King of Genuine Dharma

Tip
Investigate the mind in a variety of states and cir-
cumstances. Wherever you are and whatever you
are doing, look directly at the mind and see whether
you can find it. Alternate looking and resting.
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?

Pointing-out instructions are experiential introductions to the
MODULE 4
nature of mind. These transformative teachings are the hallmark of
the Mahamudra tradition. The foundations for these introductions
are the experiences that unfold through the twin practices of
shamatha and vipashyana. Shamatha calms the mind and enables the
meditator to observe and explore awareness through the practice of
vipashyana. Vipashyana, in turn, brings deep insight into the nature
of thoughts, emotions, perceptions, and awareness itself. On the
basis of these experiences, the nature of mind can be “pointed out” or
“introduced” to the meditator.
In this section we will explore the teachings that help us to recognize
the nature of mind. This part of our journey will be familiar, since
it covers the same terrain that we encountered in the previous
section on Mahamudra vipashyana. We will learn to see and directly
experience the nature of mind and its expressions. Of particular
importance is the principle of “coemergence” or “connate union,”
which helps us to see that every aspect of our experience is grounded
in the open, radiant space of pure awareness.

POINTING OUT THE
NATURE OF MIND
• Section 1: Coemergent Mind
• Section 2: Coemergent Thought
• Section 3: Coemergent Perception
• Section 4: Genuine Practice

COEMERGENT MIND
“Throughout the day and night, look at your mind.

When you look at your mind, you don’t see anything.
When you don’t see anything, let go and relax.”
—Milarepa
CORE TEACHINGS
Multimedia
“Pointing Out the Nature of Mind," by Mingyur Rinpoche
Readings
(“Pointing Out Innate Mind-Essence”)
("Pointing Out of the Innate” +
“Pointing Out Innate Mind-Essence”)
(“How to Identify This System of Meditation” through
“The Coemergence of Mind”)
(Chapter 11, ending before “Coemergent Thought”)
CONTEMPORARY VOICES
Pointing Out Ordinary Mind
MAHAMUDRA WORKBOOK • Tergar MODULE 4 • SECTION 1 Coemergent Mind 130

Describe the essence, nature, and characteristic of mind in experiential
language. What do each of the terms point to in terms of your own direct
experience? (MB, pp. 193-200)
What does the term “luminosity” mean in relation to the nature of

mind? How can this term be misunderstood? (MB, pp. 195-198)
“Profound, peaceful, free from concepts,

luminous, and unconditioned,
Is this nectar-like Dharma I have found.
Yet if I teach it, no one will understand,
So I will remain silent here in this forest.”
—The Buddha

What is the meaning of the term “coemergent”? How does this
principle relate to thoughts and emotions, and to the mind itself? What
“coemerges” with what? (MB, pp. 200-205)
REVIEW
Review the definition and etymology of the term “Mahamudra”
and the meaning of ground, path, and fruition Mahamudra.

Essence, Nature, And Characteristic Of Mind
= Emptiness
= Luminosity
=
Mind appears as both
samsara and nirvana
“Once you have found this self-knowing primordial

awareness, you are a blazing torch in an age of
darkness. You totally defeat the karmic delusion.
You are like a person who has woken up from sleep.”
—Jnanadakini

Definition: Coemergent
The fact that all experiences and the nature
of these experiences occur together. This
term literally means “born together,” and can
also be translated as “connate” or “innate.”

After your daily chants and supplications, including the The Aspiration
of Mahamudra, rest your mind as it is. From time to time, look gently at
awareness itself, see that there is nothing to see, and then let go and
rest. The main practice here is simply to be, to let the mind be whatever
it is in the present moment. You can intersperse these periods of resting
in awareness with brief, gentle moments of mind looking at mind. End
your session by resting in awareness before you dedicate. Spend the
next five sessions practicing in this manner.
Practice Journal
your formal and informal practice, and then tracking your practice
each day.

Inquiry
Look at your mind right now. Who is reading this?
Look, see, and rest.

Recall the times you have received pointing-out instructions from
your teacher or teachers. What did you glimpse in those moments?
How has your understanding changed? How has your experience
changed? Are you more or less confident in your practice than you
were when you were first introduced to the nature of mind?


Link your daily practice with the body and movement. Find a physical
activity, such as yoga, tai chi, or simply going for a walk, and use it as
an opportunity to practice looking and resting. Make time each day for
practicing in this way.

How does your “on the cushion” experience of nature of mind practice
differ from your experience “off the cushion” in daily life? Do you find
one form of practice more challenging than the other? How so? What
are some practical ways you could work with these challenges?
“What we call ‘Mahamudra’ is your very own

awareness."
—Jigten Sumgon

SMALL-GROUP WORK
Understanding
Clarify the meaning of the term “coemergent.” How does this
principle relate to thoughts and emotions, and to the mind itself?
What “coemerges” with what? Why is this such an important
principle in the Mahamudra tradition?
Experience
Discuss your experience when you first received pointing-out
instructions from your teacher or teachers. What did you glimpse
in those moments? How has your understanding changed? How
has your experience changed? Are you more or less confident in
your practice than you were when you were first introduced to
the nature of mind?
Application
Discuss how your “on the cushion” experience of nature of mind
practice differs from your experience “off the cushion” in daily
life. Do you find one form of practice more challenging than the
other? How so? What are some practical ways you could work
with these challenges?
Open Discussion
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.

COEMERGENT THOUGHT
“Do not focus the mind or get stuck in concepts. Notice
that everything that appears frees itself and is beyond
grasping. With this recognition, simply rest and let things
free themselves the moment they occur.”
—From the terma teachings of the first Yongey Mingyur Rinpoche
CORE TEACHINGS
Multimedia
“The Nature of Thought," by Mingyur Rinpoche
Weekly introduction from Tergar Instructor
Readings
(“Pointing Out Innate Thinking”)
(“Pointing Out the Innate in Thinking”)
(“The Coemergence of Thought”)
(“Coemergent Thought”)
CONTEMPORARY VOICES
On Developing Confidence
by Jetsunma Tenzin Palmo (video)
MAHAMUDRA WORKBOOK • Tergar MODULE 4 • SECTION 2 Coemergent Thought 138

Revisit the metaphor of the ocean and its waves. What does this tell us
about the mind, its movements, and the nature of these two? How would
you use this metaphor to explain the nature of mind and the nature of
thoughts to a friend? (MB, p. 209; CNS, p. 43)
Explain the union of shamatha and vipashyana from a Mahamudra

perspective. How are these two forms of practice united in a
recognition of the nature of mind? (MB, p. 209)
“Look directly at the nature of whatever thoughts arise.

When you experience thoughts as an ungraspable
luminous emptiness, you will no longer need to
reject negative thoughts or try to remedy them with
something else.”

What does it mean to say that “thoughts are dharmakaya”? How can we
misunderstand this statement? (MB, p. 212)
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.

Insight
When you experience emptiness as
mental activity and mental activity as
emptiness, you have understood the
coemergent nature of thoughts.

Spend five sessions on the coemergent nature of thoughts. For the main
part of your session, let thoughts and emotions come and go freely. Rest
the mind naturally, and from time to time, inquire into the nature of the
thoughts as you rest in a state of empty awareness. See that the mind’s
movements are themselves empty awareness. Look, gently and briefly,
then let go and rest in this recognition.
Practice Journal
your formal and informal practice, and then tracking your practice
each day.

Inquiry
Pause for a moment and observe your thoughts.
They are empty the moment they arise. Notice
and rest in their insubstantiality.

How do you experience the idea that thoughts are empty clarity? Do
thoughts dissolve and disappear? Can their emptiness be experienced
while they are still present? Note your own experience here, not the
theory or ideas you have read about.


Pick a routine activity that you do every day, and use this as the basis
for your practice. As you engage in the activity, observe the thoughts
and emotions that naturally occur. As they arise, look briefly into
their nature, notice that they are empty and insubstantial, then rest
naturally in this recognition. Practice for short times, many times
throughout the activity.

How is your experience of thoughts different as a result of having
received Mahamudra instructions? In what parts of your life do you
notice this change? What areas have not shifted?
“Within thought, I discover nonthought. Within

nonthought, I discover original wakefulness.”
—Jamgon Kongtrul

SMALL-GROUP WORK
Understanding
Explore the meaning of the statement “thoughts are
dharmakaya.” How can we misunderstand this statement? What
does it illuminate about Mahamudra practice?
Experience
Discuss your experience of the idea that thoughts are empty
clarity. Do thoughts dissolve and disappear? Can their emptiness
be experienced while they are still present? Discuss this in light of
personal experience, not the theory or ideas you have read about.
Application
How is your experience of thoughts different as a result of having
received Mahamudra instructions? In what parts of your life do
you notice this change? What areas have not shifted?
Open Discussion
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.

“This variety of desirous and hateful thoughts
that strands us in the ocean of cyclic existence
once realized to be without intrinsic nature,
makes everything a golden land, child.
If you meditate on the illusion-like nature
of illusion-like phenomena,
actual illusion-like buddhahood
will occur through the power of devotion.”
—Niguma

COEMERGENT PERCEPTION
“Every appearance and every event
Is the miraculous display of the mind.
In the spacious expanse,
I see nothing to fear.
It is just the natural radiance
Of the mind’s luminosity, and nothing else.
There is no reason to react.
All activity is my adornment.
Therefore, it is better to rest silently
In meditative absorption.”
—Yeshe Tsogyal
CORE TEACHINGS
Multimedia
“The Nature of Perception," by Mingyur Rinpoche
Readings
(“Pointing Out Innate Perception”)
(“Pointing Out the Innate in Perception”)
(“The Coemergence of Appearance”)
(“Coemergent Appearance”)
MAHAMUDRA WORKBOOK • Tergar MODULE 4 • SECTION 3 Coemergent Perception 146

How does the example of dreaming 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? (MB, p. 213)
What is “coemergent appearance” or “coemergent perception”? What

is it that “coemerges” with what in this case? Why is this important to
understand as a basis for nature of mind meditation? (MB, pp. 212-213)
“If you understand the mind, you understand all

phenomena. If the mind is freed, everything is freed.

How are both shamatha and vipashyana present in the recognition of
the nature of perception? How does this relate to the phrase “whatever
appears is dharmakaya”? (MB, pp. 212-213)
REVIEW
Review the key points related to Mahamudra shamatha:
• The six powers

Insight
Every night our mind creates entire worlds.
In a dream, these worlds seem real and
truly “out there.” Your experience right now
is the same. It feels real, yet is a creation of
the mind.

Spend five sessions resting in the recognition of the nature of
perception. For the main part of your session, begin by resting in open
awareness. As you rest in awareness, notice a sound or a visual object,
and inquire into its nature and the nature of the perceiving mind. Notice
that the perception and the mind that perceives cannot be separated,
and that the nature of both is empty clarity. Notice this emptiness
within the unfolding of perception, and rest within that recognition.
Practice Journal
day.

Inquiry
Notice the words and letters you are looking at right
now. Are they things you see “out there,” or is this a
projection of the mind? Notice that the things you
see, hear, and feel are all occurring in the mind.

How has your relationship to sensory experiences 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?


Take your relationships and interactions with others as the basis for
your practice in this section. Each day, think of an interaction – at a
specific time and place – that you will have. Form a clear intention
to use this as an opportunity to practice, but instead of using it to
recognize the nature of your mind, take the opportunity to recognize
that the person you are with also has this pure, spacious awareness
as their very nature. You don’t need to do anything or say anything
to the other person. Simply recognize this in the immediacy of your
connection and rest in that.

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?
“Look directly at the objects of the senses.

These illusory experiences are mind.
Let go of clinging and rest with whatever appears.”
—Saraha

Tip
You don’t need to change or alter what you
perceive in any way. Every single experience is
a fresh opportunity to recognize the nature of
mind.
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?

“All these appearances are your own mind.
Although they appear, they lack any true
existence, like reflections in a mirror or the
reflection of the moon in water. So rest naturally,
without fixating on appearances. You do not
need to block appearances. Simply resting
without fixation is Mahamudra. It is enough to
sustain this without distraction."
—Gotsangpa
Tip
Observe the world of the senses like a small child
staring in wonder at the images in a temple.

GENUINE PRACTICE
“In the space of non-conceptual emptiness,
Cut the root of conceptual mind.
Having cut, relax.”
—Sukhasiddhi
CORE TEACHINGS
Multimedia
“Flawed and Flawless Meditation," by Mingyur Rinpoche
Readings
Milarepa’s Instruction to Sale öo
(“Describing Mistakes and Faulty Meditation” +
“Explaining Flawless Meditation Practice”)
(“The Flawed and the Flawless Meditation Practice” +
“Flawless Meditation Practice”)
(“How to Eliminate Flaws in Meditation” +
“Recognizing Flawless Meditation”)
(“Flaws in Incorrect Meditation” through
“Realizing Flawless Meditation”)
CONTEMPORARY VOICES
This Very Mind, Empty and Luminous
MAHAMUDRA WORKBOOK • Tergar MODULE 4 • SECTION 4 Genuine Practice 154

Describe some of the faulty and partially correct approaches to
meditation. Do any of these approaches seem familiar from your own
meditation? Why are these approaches problematic, and how might you
address them in your own practice? (MB, pp. 217-222; CNS, pp. 47-52)
How can we recognize authentic nature of mind meditation?
“Do not corrupt your ordinary mind

By attempting to interfere with its natural state.
The nature of mind is pure and needs no improvement.
Do not confine it. Do not release it. Simply leave it as it is.”
—Shavari

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?
(MB, pp. 222-229)
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

For the next five sessions, practice doing nothing. Just sit. You can open
and close each session with your usual chants and dedications, but in
between, completely let go and be. Do not investigate, do not focus, do
not intentionally try to pay attention or attend to anything. Do not even
try to recognize the nature of mind. Just sit.
Practice Journal
day.
Definition: Ordinary Mind

The natural state of the mind, which does not
need to be improved and cannot be corrupted.

Inquiry
Do you believe that your own mind - as it is in this
very moment - is pure and perfect? What if you were
to let go of the assumption that there is something
missing or in need of improvement?

What happens when you let go of any effort and rest? Simply note
what happens, reporting on your experience as though it were
happening to someone else.
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.

Practice tuning in to effortless awareness in everyday life. Set a clear
intention to practice in different situations, but beyond that, do not do
anything. Give up the idea of “practice,” and notice what it feels like to
simply be in these situations.

What was your experience of letting go of effortful practice? Did this
change your perspective in any way?
“When the mind comes to recognize its own nature,

we realize that we have been awake from the
beginning.”
—Vajradakini Tantra

Tip
“Letting go” is not something you can do. It is a
surrender to experience in the present moment
and is based in trust and openness.
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

“Begin by supplicating the guru. Imagine that the
guru dissolves into you, and your minds merge
as one, like water poured into water. Then rest in
that state with a sense of freshness. Do not hope
that your meditation will develop, or worry that
it will not. No matter what state of mind you are
in, let it be and rest. Rest without meditating
on emptiness and without fixating on objects.
Rest without focusing on anything in particular,
without striving to attain a state of blissful ease
or vivid clarity.”
—Gotsangpa

MODULE 5
Recognizing the nature of mind is not the end of the path. Once we
directly experience the open, spacious clarity of the mind, we need
to stabilize this recognition. The Mahamudra teachings contain a
wealth of practical tips and experiential pointers to help us gain
confidence in our experience of nature of mind and to aid the process
of integrating this recognition with every aspect of our lives.
In this final section of the course, we will explore the ways we can
stabilize and enhance our nature of mind practice, and also avoid
common pitfalls and mistakes. Our journey will end with the four
yogas of Mahamudra, the stages of experience and realization that
mark important milestones on the path of awakening.

PATH AND FRUITION
• Section 1: Stabilizing Recognition
• Section 2: Avoiding Pitfalls
• Section 3: Breaking Through
• Section 4: Adversity as the Path
• Sections 5-6: The Four Yogas of Mahamudra

STABILIZING RECOGNITION
“There is no need to alter the mind. It is naturally pure.

Don’t control it. Don’t release it. Leave it as it is.”
—Saraha
CORE TEACHINGS
Multimedia
“General Reasons for Meditation Training,”
by Mingyur Rinpoche
Readings
(“General Reasons for Meditation Training” +
“Special Training without Separating Meditation
and Postmeditation”)
(“General Reasons for Meditation Training” +
“Special Training without Separating Meditation
and Postmeditation”)
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)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 1 Stabilizing Recognition 164

Describe the different forms of mindfulness. Which of these is thought to
be the most important for beginners? (MB, pp. 236-238)
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)
“First, let go of any effort or impulse to practice, and relax

your body and mind from deep within. In the middle, rest
in a fresh, natural state without second-guessing your
experience. In the end, recognize that everything you
experience is unborn.”
—Gampopa

Describe the four methods of Gampopa. What does this add to your
understanding of the way to rest in the nature of mind?
(MB, pp. 246-249)
Moonbeams includes an extensive discussion of non-meditation

and non-distraction, two of the most important principles in
the Mahamudra tradition. What are the key points of these two
instructions? What did you learn from Dakpo Tashi Namgyal’s
explanation that deepened your understanding? (MB, pp. 252-255)

What example does Dakpo Tashi Namgyal use to explain the principle of
appearances’ being “illusory” or “illusion-like”? What does this teach us
about how to relate to experiences in postmeditation?
(MB, pp. 264-268)
REVIEW
Review the concepts covered in Module 1:
• The meaning and etymology of the term “Mahamudra”
• The four common preliminaries, the four unique preliminaries, and the four
conditions of Mahamudra

The Three Skills of Gampopa
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Gampopa’s Four Methods of Resting

“Not protecting your meditation once it has developed
Is like letting your wealth get swept away by the wind,
Like a lion who joins a pack of dogs,
And like a precious jewel submerged in mud.”
—Tsangpa Gyare
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Definition: Conscientiousness
The factor that protects the mind from negative
tendencies and keeps it oriented toward virtue.
This is mentioned alongside mindfulness and
alertness as a critical factor in Dharma practice.
Also translated as “vigilance.”

In this section we will focus on “three manners” described in Clarifying
the Natural State, pp. 55-58. Review the key instructions on being fresh,
artless, and unbound. Spend five sessions resting in this way, continuing
your session opening and closing practices as usual.
Practice Journal
each day.
Tip
Rest like the sky free from clouds. Rest like an
ocean without waves. Rest like a candle flame
protected from the wind.

From the instructions in this section, what key point for meditation
practice inspires you the most? What happens when you use this
principle or instruction to guide your practice? What are some ways
that you can deepen your experience of it?


Tip
Tend to your mind like a shepherd tending to
sheep. The shepherd is ever watchful and aware,
yet lets the sheep wander and graze freely.

Make intention-setting the focus of your informal practice for this
section, and use the transitions of daily life as your ally. Every time you
move from one activity to the next, or in the natural transitions during
an activity, form a clear intention to be mindful and present, and to
recognize the nature of mind during what follows. Set the intention
and let the natural momentum of the intention carry you forward into
the activity. Focus on the intention, not the outcome. Do this at least
five times per day.

What happens when you focus on the intention, rather than the
outcome, when you practice in daily life? Were there certain periods
when you forgot to set a clear intention? How might you remind
yourself in these situations?

SMALL-GROUP WORK
Understanding
Discuss the presentation of non-meditation and non-distraction
found in Moonbeams. What are the key points of these two
instructions? What did you learn from Dakpo Tashi Namgyal’s
explanation that deepened your understanding?
Experience
Discuss your experience of practicing with the “three manners”
presented in Clarifying the Natural State. Which of these three did you
most connect with? Did you find any of the three challenging? Where
do you see these three in your meditation practice, and how might
you strengthen them?
Application
Discuss what happens when you focus on the intention, rather than the
outcome, when you practice in daily life. Were there certain periods
when you forgot to set a clear intention? How might you remind
yourself in these situations? Share tips and suggestions from your
own practice.
Open Discussion
What struck you most about the teachings this week? What was it
about this point or instruction that impacted your understanding
or experience?
The Six Instructions of Tilopa

“Do not reflect, do not think, do not speculate,
do not meditate, do not analyze, rest the mind
naturally.”

AVOIDING PITFALLS
“Those who understand that all phenomena are emptiness

And yet are attuned to actions and their results
Are truly amazing. They are truly remarkable.”
—Commentary on Bodhichitta
CORE TEACHINGS
Multimedia
“Hindrances and Sidetracks,” by Mingyur Rinpoche
Readings
(“Cutting through Hindrances, Sidetracks, and Straying”)
(“Cutting through Hindrances, Sidetracks, and Strayings”)
(“Four Deviations Associated with Emptiness” +
“Three Deviations Associated with
Meditative Experiences”)
(“Eliminating the Four Ways of Going Astray” through
“Eliminating the Three Mistaken Paths”)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 2 Avoiding Pitfalls 174

Describe the four deviations associated with emptiness, and how to avoid
them. Which of these four is the most destructive, and why?
(MB, pp. 272-280; CNS, pp. 59-61)
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)
“Some great meditators, like simple-minded children,

Become attached to the vivid appearance of rainbow-like
experiences.
They do not recognize that they are deceptive, seductive,
sidetracks.”
—Ling Repa

What are the two key qualities that must be present in stable meditation?
What are the factors that impede these qualities, and how should we
address them? (MB, pp. 296-299)
REVIEW
Review the key points related to Mahamudra shamatha:
• The six powers

The Four Deviations
as an as the
intellectual
theory path
Emptiness
as a as a
seal remedy
The Three Strayings
to to
experiences Attachment experiences
of bliss of clarity
to
experiences
of non-
conceptuality

Tip
Emptiness is not experienced after thoughts and
emotions disappear. Emptiness is the very nature of
these experiences. You will not experience empti-
ness somewhere else.

Spend five sessions resting effortlessly in awareness. Notice when you
have an impulse to control, change, or “improve” experience in any way.
Do not indulge these impulses. Simply note them and let them dissolve
on their own. With this effortless presence as your main practice, do not
forget to include renunciation, compassion, and devotion within your
practice, and to dedicate at the end of each session.
Practice Journal
each day.
“The fruitional state of the dharmakaya is already

present within us. It is the very nature of our own
minds. Yet we do not realize this. We take emptiness
as the path and meditate on it, thinking that there
is some other buddhahood to be attained, that
the three kayas and five wisdoms have yet to be
achieved.”

When you sit down to meditate, do you believe that awakening is
possible in that very moment? If not, what doubts or habits of mind
get in the way? What would change if you really did have confidence in
your own true nature?


Tip
Every time you sit down to meditate or you
remember to practice in daily life, remind your-
self that buddhahood is already present as
your true nature. It will never be closer to you
than it is right now.

Pick a routine activity that you do every day and use it as a basis for
practice. During the activity, let your mind be as it is – yet without
getting lost or distracted. Notice any impulses to control or change
your experience, and noticing them, let them go.

Notice how the deviations and strayings manifest in your daily life. Do
you use practice to “fix” or “improve” your experience in the present
moment? Do you try to create your version of a “happy” mind? What
would change if you truly believed that each moment is perfect as it is?

SMALL-GROUP WORK
Understanding
Discuss the four deviations and the three strayings. What are
they, and how do we deal with them?
Experience
Discuss how these deviations and strayings manifest in your
practice. Do you view awakening as something that will happen
in the future, for instance? Do you hanker after experiences of
inner calm or feelings of rapture? How have you experienced
these deviations or strayings, and how might you relate to them
differently going forward?
Application
Discuss how the deviations and strayings manifest in daily life.
Do you use practice to “fix” or “improve” your experience in the
present moment? Do you try to create your version of a “happy”
mind? What would change if you truly believed that each moment
is perfect as it is?
Open Discussion
“Many understand meditation, few understand

letting go.”
—Tsangpa Gyare

BREAKING THROUGH
“If the sun of devotion does not shine
On the mountain snows of the guru’s four kayas
The stream of blessings will not flow.
Thus, devote your mind to devotion.”
—Jigten Sumgon
CORE TEACHINGS
Multimedia
“Transcending," by Mingyur Rinpoche
Readings
(“Enhancing by Transcending into Nonarising”
(“Enhancement by Transcending into Nonarising”
CONTEMPORARY VOICES
Naked Mind, by Thrangu Rinpoche (article)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 3 Breaking Through 182

What is the right time for “breaking through” or “transcending” (Tib: la da)?
What happens if we do these practices too early or too late?
(MB, pp. 300-303; CNS, pp. 64-65)
Describe the actual practice of breaking through. How is this different

from the earlier practice of non-meditation and non-distraction?
(CNS, pp. 67-69; MB, pp. 311-313)
“When it comes to Mahamudra, there is no mental

engagement. Since there is nothing whatsoever to
meditate on, there is no meditation. Not losing touch
with this point of non-meditation is itself the supreme
meditation.”
—Shavaripa

How should we work with sleep and dreams, especially if we are not
mindful during these states? How do we eventually merge these states
with our practice? (CNS, pp. 69-70; MB, pp. 318-321)
REVIEW
Review key points from the vipashyana module:
• The three causes of vipashyana
• The vipashyana inquiries
––Investigating the nature of mind
––Investigating thoughts and emotions
––Investigating perception
––Investigating stillness and movement
––Investigating the unborn nature of mind

Tip
Devotion may feel artificial at times. That is fine.
Think of the remarkable qualities of your teachers,
the teachings, the lineage, and the practice as of-
ten as you can. Don’t worry about the result.

Spend five sessions focusing on devotion. In whatever way helps you
to open your heart to the blessings of the lineage, supplicate your
teacher and the lineage that you might realize the empty clarity of
ordinary mind. Alternate periods of guru yoga or heartfelt supplication
with periods of letting go and resting in awareness. You can include
short inquiries into the nature of thoughts, emotions, perceptions, or
awareness if you find it helpful.
Practice Journal
each day.
“Devotion to authentic teachers is what

enhances Mahamudra.”
—Jigten Sumgon

What helps you to open your heart to the blessings of the lineage?
What figures, teachings, poems, etc., move you? How might you
include them in your practice on and off the cushion to keep the spark
of devotion and inspiration alive?


Definition: Breakthrough
To reach a definitive experience of the nature
of mind that completely shatters all concepts,
doubts, and uncertainty. The Tibetan term la da
can also be translated as “transcend” or
“thoroughly resolve.”

At least fire times a day, try to remember your teacher or whichever
buddha or yidam inspires you. Bring this figure to mind and feel his
or her blessings, love, and awareness wash over you like a wave.
Supplicate him or her that you might realize the nature of your mind,
then practice mingling your minds and resting. This need only take a
few moments. Practice short times, many times each day.

How do devotion and inspiration manifest in your daily life? When
have you felt the power of these qualities the most? What are some
ways that you could stay connected with the receptive heart of
devotion as you go about your day? Be specific.

SMALL-GROUP WORK
Understanding
Discuss the actual practice of breaking through. How is this
different from the earlier practice of non-meditation and non-
distraction?
Experience
Discuss devotion and its role in supporting nature of mind
practice. What helps you to open your heart to the blessings of
the lineage? What figures, teachings, poems, etc., move you? How
might you include them in your practice on and off the cushion to
keep the spark of devotion and inspiration alive?
Application
Discuss how devotion and inspiration manifest in your daily life.
When have you felt the power of these qualities the most? What
are some ways that you could stay connected with the receptive
heart of devotion as you go about your day? Be specific.
Open Discussion
What point did you find especially helpful or insightful from
this week’s teachings? How might you apply this point to your
practice?
“If you do not wander from the natural presence

of awareness, everything is meditation.”

Practice
Pause for a moment and
think of your gurus and
teachers. Without them
you would never have
heard the phrase “nature
of mind.” Feel their pres-
ence. Feel the boundless
care and love they have
for you, and for all beings.
Then let go and rest in a
state of devotion.

ADVERSITY AS THE PATH
“I, Labdron, the Shining Light of Lab,
Am the greatest of all women.
Now my death in the unborn expanse
Is the greatest of all ways to pass away.”
—The Parting Words of Machik Labdron
CORE TEACHINGS
Multimedia
“Strengthening Practice," by Mingyur Rinpoche
Readings
(“Developing Strength by Utilizing the Conducts”)
(“Developing Strength by Utilizing the Conducts”)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 4 adversity as the path 190

What is the appropriate time and place to utilize or integrate adverse
circumstances onto the path? (CNS, pp. 70-72; MB, pp. 322-327)
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)
“You must recognize that it is the mind that is sick.

It is mind that experiences an illness.
And the mind is unborn, like space.”

Pick one or two of the six adverse methods mentioned in the text, and
discuss how you would work with these situations, based on the three
vital points mentioned previously. (MB, pp. 331-348)
REVIEW
Essence, nature, and characteristic of mind
• Essence = emptiness
• Nature = luminosity
• Characteristic = mind appears as both samsara and nirvana

The Six Forms of Integration
Thoughts
Destructive
emotions
Gods and demons
Suffering
Illness
Death
The Three Vital Points for Integration

of a so
t go li
L nse of self d
e
nize the se Relea
g
co erience and se
p f
Re
ho r
ea
ex
pe

Tip
The areas in life that bring up the most fear and re-
sistance are tremendous opportunities for growth,
but we need to move slowly and with great care.
Trust your intuition about what is healthy and
constructive, but stay on the path, even if the right
thing to do is to aspire to practice with a situation
in the future if you do not feel ready right now.

For the next five sessions, work with thoughts, following the instructions
in Clarifying the Natural State, pp. 72-73. Be sure to include guru yoga or
another way to arouse devotion and periods of simply resting naturally in
awareness.
Practice Journal
for your formal and informal practice, and then tracking your practice each
day.
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.

What thought and emotional patterns do you have the most difficulty
integrating with your practice? What positive experiences do you seek
out? How and when do you experience them? Keeping the three vital
points for integration in mind, how might you change the way you
relate to these experiences?

“Since the thought of death brings me no fear,

I am happy.”
—Milarepa

Definition: Conduct
Advanced yogic practices that are done at the
very final stages of the path to further stabilize
and refine one’s nature of mind practice.

Find a challenging situation that you can use as an opportunity for
practice. Do not pick the most difficult situation, but one that feels
workable. Review the instructions from Clarifying the Natural State,
and pick a few key points to apply when the situation arises. Most
importantly, recall the situation as often as you can, and form a clear
intention to integrate your practice with it, and supplicate your guru or
the lineage for their blessings.

Where do you feel resistance, fear, or simply “stuck” in your life? What
thoughts and beliefs do you have about this situation? How does it feel
in your body? Reflect on the situation and come up with some practical
ideas for integrating it with your practice. Note what you experience
when you do.

SMALL-GROUP WORK
Understanding
Discuss the three vital points that underlie the six methods for
bringing adversity onto the path. What are some specific situations or
challenges, and how would you apply these principles?
Experience
Discuss the thought and emotional patterns that you have the most
difficulty integrating with your practice, and the positive experiences
that you seek out. How and when do you experience them? Keeping
the three vital points for integration in mind, how might you change
the way you relate to these experiences?
Application
Discuss the areas where you feel resistance, fear, or simply “stuck” in
life. What thoughts and beliefs do you have about this situation? How
does it feel in your body? Reflect on the situation and come up with
some practical ideas for integrating it with your practice. Note what
you experience when you do.
Open Discussion
What struck you most about the teachings this week? What did you
find confusing? What did you find inspiring?
“What we refer to as ‘bodhichitta’

Is emptiness united with compassion.”
—Hevajra Tantra

Definition: Integration
A method to embrace adverse circum-
stances as opportunities to enhance one’s
nature of mind practice. Also referred to as
“utilizing adversity” and “taking adversity
onto the path.”
“From the time when illness first strikes until finally

mind and body are rent apart, until you attain the
great enlightenment, you must stick very close to
the lama, yidam, and genuine view.”
—Machik Labdron

MODULE 5 • SECTION 5-6
THE FOUR YOGAS
OF MAHAMUDRA
“Resting with vivid wakefulness is one-pointedness.
Cutting through assumptions is freedom from elaborations.
Freedom from judgments is one-taste.
The purification of experience is non-meditation.”
—Gomchung
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
Readings
("How Realization Arises and the Enhancement Practices”)
(“Signs of Realization” to end of text)
(Chapters 17 and 18)
MAHAMUDRA WORKBOOK • Tergar MODULE 5 • SECTION 5-6 The Four Yogas of Mahamudra 200
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)
“Understanding involves inquiry and investigation.

Experience involves the ups and downs of bliss and clarity.
Realization is the recognition of mind’s true nature.”
—Tsangpa Gyare
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?”
The Stages of Practice
Realization
Experience
Understanding
The Four Yogas

om fro
eedorationm e ta
On ste -medita
ab s
Non
el r
F
tion
ointedn
-p
ess
One
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.
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?
Think of 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.
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.

Pick a situation or activity that you encounter each day, and use one
of the approaches or styles of practice you have learned in the course
during this activity. Practice this same approach “short times, many
times” throughout your day.

How do you intend to continue to develop your practice of
Mahamudra in daily life? How do you intend to get the support and
guidance you need? Make note of three specific ways that you can
inspire yourself and further strengthen your practice.
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?
“When you realize there is no mind, all experience is carefree.

When you no longer judge, thoughts are free the moment they arise.
When you drop expectations, everything is fundamentally the same.
When you realize this is how things are, the flow of meditation does not cease.”
—Gampopa
“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 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.
Guhyapati—Enlightened Women (Dakinis) of Uddiyana—King

Vishukalpa
Guru Vajradhara entrusted the teachings to the custodian Guhyupati, who
then passed them on to the Enlightened Women (Dakinis) of Uddiyana. These
enlightened women further expanded on the original teachings and passed them
on to King Vishukalpa, who traveled from India to Uddiyana to receive these
teachings. Upon his return from Uddiyana to India, King Vishukalpa examined the
potential of all of his disciples and chose Saraha as the most worthy vessel1.
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
1Dakpo Tashi Namgyal, Moonlight, p. 116.

2Thrangu Rinpoche, On Buddha Essence, p. 158.
3Thrangu Rinpoche, On Buddha Essence, p. 116.
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.
These three figures—Saraha, Nagarjuna, and Shavarishvara—are said to

reside in the mythical mountain retreat of Shriparvata in south India, where
they continue to offer the teachings on Mahamudra4.
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.
4Namgyal, Moonbeams, p. 117.
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.
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.
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.
2nd Karmapa Karma Pakshi

Born in eastern Tibet, the 2nd Karmapa Karma Pakshi was a child prodigy
and started his study of Dharma at a young age. He traveled to central Tibet,
where he met Pomdrakpa, who had had previously identified him as the
2nd Karmapa. Karma Pakshi spent the majority of the first half of his life in
meditation retreat. Later in life, he traveled widely throughout Mongolia,
China, and Tibet, serving as advisor to Kublai Khan, grandson of Ghengis
Khan, during the Mongolian reign over China. Karma Pakshi composed over
100 volumes of text and performed many miracles throughout his life. Prior
to his death, he prophesied his next reincarnation—as Rangjung Dorje—to his
root disciple, Orgyenpa, to whom he also gave the full lineage transmision.
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.
3rd Karmapa Rangjung Dorje

Born in the Tsang region of central Tibet to a family of tantric practitioners
in the Nyingma lineage, 3rd Karmapa Rangjung Dorje first met Orgyenpa
at the age of five. He grew up in Tsurphu, where he was educated in both
the Nyingma and Kagyu lineages. He is said to have experienced a series of
visions, one of which was of Padmasambhava and Vimalamitra. During this
particular vision, at the moment that the deities dissolved into his eyebrow
center, he received the entire transmission of the Karma Nyingthik, a work
that incorporates elements of Dzogchen and Mahamudra as well as intricate
visualizations of deities, mandalas, and more. He also wrote the influential
work Profound Inner Principles, which outlines the inter-workings of the
subtle body. Rangjung Dorje had many influential disciples, including the 1st
Shamarpa and Dolpopa. He passed away while visiting China.
Yungtonpa Dorje Pelwa

Born to a family of Nyingma practitioners in Southern Tibet, Yungtonpa
began studying general subjects, as well as Dharma, at a young age. He
received instructions in Dzogchen and Tantra from renowned masters such as
Zur Champa Senge and Shangpa Shakbum. Under pressure from his family, he
took a consort, and after the birth of his first child, he requested to become a
monk and follow his aspirations as a practitioner. At this point, he met the 3rd
Karmapa and received the full transmission of the lineage. He also composed
texts focusing on the differences in descriptions of Buddhahood found in
Sutra and Tantra.
4th Karmapa Rolpe Dorje

While carrying the 4th Karmapa in utero, his mother is said to have heard the
mantra Om Mani Peme Hung, prefiguring the extraordinary life of her child.
And at the age of three, Rolpe Dorje announced that he was, in fact, the 4th
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.
2nd Shamarpa Khacho Wangpo

Born in northern Tibet, the 2nd Shamarpa experienced many visions as a
young child and was recognized by the 4th Karmapa at the age of seven.
Khacho Wangpo studied with learned masters in both the Kagyu and
Nyingma schools, and received the full lineage transmission from the 4th
Karmapa. He was one of the first figures to record much of the lineage
teachings in writing, preserving them for us today. His writings totaled over
80 volumes.
5th Karmapa Deshin Shekpa

Deshin Shekpa was born in southern Tibet to young practitioners, and like
the 4th Karmapa, he declared he was the Karmapa soon after birth. The
2nd Shamarpa recognized very early that this was the reincarnation of
the 4th Karmapa, because the boy presented him with the black hat and
other possessions of his predecessor. He also soon gave him the full lineage
transmission. After a series of visions, the 5th Karmapa traveled to China,
fulfilling the original request of the 4th Karmapa. It is said in Chinese
records that due to the great devotion of the Chinese emperor Yung Lo, the
5th Karmapa displayed 100 days of miracles. While in China, in order to
bring benefit to countless beings, the emperor commissioned a replica to be
produced of the Karmapa’s black hat. The 5th Karmapa only lived until the
age of 31.
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.
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.
Bengar Jampal Sangpo

Born to distinguished practitioners, Bengar Jampal Sangpo commenced his
training at a young age, and at 21 he began studying with the great master
Rongtonpa. Later in life he followed the instructions of the 6th Karmapa one-
pointedly and gained great realization.
Goshir Paljor Dhondrup

The 1st incarnation of the Gyaltsab lineage, Goshir Paljor Dhondrup was
chosen as the general secretary of the Karmapa, a role he has continued
to fill to the present day. He received the full lineage transmission from the
6th Karmapa, and extensive teachings from Bengar Jampal Sangpo. He
wholeheartedly offered his services to the lineage of the Karmapas at all
times.
7th Karmapa Chodrak Gyatso

Born in northern Tibet, Chodrak Gyatso is said to have spoken about the
empty nature of reality at 5 months, and at the age of 9 months was taken to
meet the first Gyaltsab Rinpoche. After being formally recognized as the 7th
Karmapa, he began his training and was given the full lineage transmission
from both Bengar Jampa Sangpo and Gyaltsab Goshir Paljor Dhondrup.
Chodrak Gyatso composed many texts, including his well-known treatise on
logic and reason entitled The Ocean of Reasoning. He was invested in many
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.
3rd Situpa Tashi Paljor

A native of eastern Tibet, the 3rd Situpa Tashi Paljor met the 7th Karmapa
at a young age and was instantly filled with devotion. At the age of 17, he
chose to leave his homeland and follow the Karmapa full time. After receiving
the full lineage transmission, the 7th Karmapa instructed him to remain in
retreat in the mountains of eastern Tibet and practice like the great poet-
saint Milarepa. After 20 years of retreat, he gained full realization and
became known as the first Sangye Nyenpa Rinpoche. After this, he became
the primary teacher of the 8th Karmapa Mikyo Dorje.
8th Karmapa Mikyo Dorje

Born in eastern Tibet, Mikyo Dorje is said to have spoken the words “I am the
Karmapa” at birth. After hearing this, 3rd Situpa Tashi Paljor recognized him
as the 8th incarnation of the Karmapa lineage. After receiving confirmation
from Gyaltsab Rinpoche, Mikyo Dorje was officially enthroned and received
the full lineage transmission from both Sangye Nyenpa Rinpoche and the 3rd
Situpa. He is renowned as both a great scholar and practitioner, authoring
over 32 volumes of text. He is also known as an accomplished artist, founding
the famous Karma Gadri style of thangka painting. Throughout his life he
had visions of Padmasambhava, leading the 8th Karmapa to understand his
indivisibility with the founder of Tibetan Buddhism. Mikyo Dorje composed
many sadhanas, liturgies, and philosophical treatises throughout his life.
Foreseeing his imminent death, he assigned the 5th Shamarpa Konchok
Yenlak as his regent to carry on the lineage.
5th Shamarpa Konchok Yenlak

Born in southeastern Tibet, Konchok Yenlak was recognized as the 5th
Shamarpa by the 8th Karmapa, who also transmitted the entire lineage
to him and recognized him as a lineage holder. Additionally, he received
extensive instructions from Pawo Tsuklak Trengwa. Konchok Yenlak wrote
prolifically throughout his life, composing many volumes. He also became the
primary teacher of the 9th Karmapa Wangchuk Dorje.
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.
6th Shamarpa Chokyi Wangchuk

Chokyi Wangchuk was born in central Tibet, and was recognized by the 9th
Karmapa, whom he followed and from whom he received instructions on the
practice. During this time, he received the full lineage transmission. The 6th
Shamarpa was also the teacher of Desi Sangpa, the ruler of central Tibet at
the time. Chokyi Wangchuk was fluent in Sanskrit and is said to have traveled
throughout China and Nepal, teaching Dharma everywhere he went. After his
travels, he remained in eastern Tibet and became the principal teacher of the
10th Karmapa.
10th Karmapa Choying Dorje

Born in the Golok district, Choying Dorje was recognized by the 6th
Shamarpa and enthroned as the Karmapa. Foreseeing the coming political
strife of central Tibet, Choying Dorje gave away most of his wealth and
appointed the 5th Goshir Gyaltsab Dragpa Choying as his regent. Fulfilling
his prophecy, the Mongol armies of Gushri Khan attacked central Tibet.
Luckily, the 10th Karmapa had already fled. He traveled for many years with
his attendant in eastern Tibet and modern-day Yunnan province in China. It
was 20 years before the turmoil settled and Choying Droje could return to
central Tibet. At this point, he gave the full lineage transmission to the 7th
Shamarpa, his spiritual heir.
7th Shamarpa Yeshe Nyingpo

Born in eastern Tibet, Yeshe Nyingpo was extremely devoted to the 10th
Karmapa and had many signs of accomplishment in the practices of both
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.
11th Karmapa Yeshi Dorje

In accordance with the prediction letter left by the 10th Karmapa, Yeshi
Dorje was recognized by the 7th Shamarpa, 5th Goshir Gyaltsab, and
Terton Yongey Mingyur Dorje, and later enthroned in Tsurphu. Yeshi
Dorje received instructions from all three of these teachers, including the
full lineage transmission from the 7th Shamarpa, and a series of terma
(treasure) teachings from Terton Mingyur Dorje, fulfilling a prophecy
of Padmasambhava. He was renowned for his miracles and visionary
capabilities. The 11th Karmapa Yeshi Dorje had the shortest lifespan of the
Karmapas to date, but during his life he blended the Nyingma and Kagyu
lineages, and located and recognized the 8th Shamarpa Palchen Chokyi
Dhondrup, who became his spiritual heir.
8th Shamarpa Palchen Chokyi Dhondrup

The 11th Karmapa sent an envoy to the Yolmo region of Nepal to find
Palchen Chokyi Dhondrup immediately upon the child's birth. He was
recognized as the 8th Shamarpa, and with permission from his parents, he
was taken to central Tibet and enthroned. He received extensive teachings
from the 5th Goshir Gyaltsab, Trecho Tenzin Dhargye, and others. He traveled
throughout China and Nepal propagating the Dharma and benefiting
countless beings. Prior to his passing at the age of 38, he gave the full lineage
transmission to the 12th Karmapa.
12th Karmapa Changchub Dorje

Changchub Dorje was born in eastern Tibet and was quickly recognized by
the 8th Shamarpa and brought to Karma Gon to be enthroned as the 12th
Karmapa. Changchub Dorje received instructions from many famous masters.
This included transmission on Dzogchen from masters of Katok monastery,
a Nyingma headquarters in central Tibet. He reciprocated the offering by
giving teachings on Mahamudra. He made numerous trips to Nepal and India,
accompanied by his three regents—Shamarpa, Situpa, and Goshir Gyaltsab—
and is said to have relieved immense suffering in these regions. In India, he
visited the holy sites of the historical Buddha. Changchub Dorje passed away
en route to China in a smallpox outbreak. Tai Situpa was identified as his
spiritual heir.
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.
13th Karmapa Dodul Dorje

Born in southern Tibet, Dodul Dorje was brought to Tsurpu at a young age
and enthroned by the 7th Goshir Gyaltsab. He received the full lineage
transmission at the age of 8 from the 8th Tai Situpa Chokyi Jungney, and
is said to have been particularly proficient in miracles. For example, as
prophesied by Padmasambhava, Dodul Dorje was beckoned by the central
Tibetan government during a great flood to save the prized Jowo statue.
Although he was not able to make the trip, he fulfilled the prophecy, and
saved the statue, by writing a letter of blessing and invoking the compassion
of the great Bodhisattva Avalokiteshvara. Once the flood had ended, the
13th Karmapa traveled to Lhasa and offered a ceremonial white scarf to the
statue, at which time the statue is said to have shifted its arms to receive the
offering, remaining this way ever since. Prior to passing away, Dodul Dorje
recognized the 9th Situpa as his spiritual heir, instructing him on where to
find his next incarnation.
10th Shamarpa Mipham Chodrup Gyatso

Recognized by the 13th Karmapa, Mipham Chodrup Gyatso received
extensive teachings from him, as well as from the 8th Situpa Chokyi Jungney,
Pawo Tsuklak Gawa, and Rikdzin Tsewang Norbu. He lived for many years
in Nepal, where he is credited with restoring the great Swayembunath Stupa
in the Kathmandu valley. He received the full lineage transmission from the
13th Karmapa and passed it, in its entirety, to the 9th Situpa Pema Nyingje
Wangpo.
9th Situpa Pema Nyingje Wangpo

Padmasambhava predicted the birth of Pema Nyingje Wangpo, who was born
in eastern Tibet and recognized by both the 13th Karmapa and the 10th
Shamarpa. He studied and practiced diligently for many years, fueling his
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.
14th Karmapa Thekchok Dorje

Thekchok Dorje was born in mid-winter in eastern Tibet, yet it was reported
that flowers bloomed and many rainbows appeared. At birth, he recited the
Sanskrit alphabet, a very auspicious sign. He was recognized by Drukchen
Kunzig Chokyi Nangwa, the holder of the 13th Karmapa’s prophetic letter,
and was enthroned by the 9th Situpa Pema Nyingje Wangpo. It was from
the 9th Situpa that Thekchok Dorje received ordination and full lineage
transmission. Thekchok Dorje lived his life as a simple yogi and excelled in
both poetry and dialectics. He also participated in the non-sectarian (Ri-
me) movement of the 19th century, receiving various Tantric initiations
from the great Treasure revealer Chogyur Lingpa. This period in Tibet was
characterized by an ecumenical feeling, and masters from various lineages
actively exchanged teachings. Chogyur Lingpa had important visionary
experiences, predicting the future succession of the Karmapa lineage.
Thekchok Dorje’s spiritual heir was the great leader of the non-sectarian
movement, the 1st Jamgon Kongtrul Lodro Thaye.
1st Jamgon Kongtrul Lodro Thaye

The birth of Jamgon Kongtrul Lodro Thaye was prophesied by both
Shakyamuni Buddha and Padmasambhava. He is said to have mastered the
Sutra and Tantra teachings, including the Bon lineage, at a young age. His
primary teachers included the 14th Karmapa, Great Khyentse, and the 9th
Situpa. He was a renowned poet, scholar, artist, and meditation master, and
is credited as one of the founders of the non-sectarian (Ri-me) movement of
Tibet. His Five Great Treasuries is a masterful, encyclopedic series of texts
that cover subjects ranging from the three vehicles to medicine, cosmology,
and more. He is said to have written over 100 volumes during his life. He
received the full lineage transmission from the 14th Karmapa Thekchok
Dorje.
15th Karmapa Khakhyab Dorje

Born with an auspicious tuft of hair between his eyes, representing one of the
32 major marks of a Buddha, Khakhyab Dorje is said to have immediately
recited Om Mani Peme Hung upon birth. He was recognized by many great
teachers, including the 1st Jamgon Kongtrul, Jamyang Khyentse Wangpo,
Terchen Chokgyur Lingpa, and Pawo Tsuklak Nyinchey. He received a
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.
11th Situpa Pema Wangchog Gyalpo

Born in eastern Tibet, the 10th Situpa Pema Wangchog Gyalpo was
enthroned by the 15th Karmapa, with whom he studied extensively. Included
among his teachers were the 1st Jamgon Kongtrul and Khenchen Shenga, a
renowned scholar-practitioner. He received the full lineage transmission from
the 15th Karmapa and is responsible for finding, enthroning and educating
the 16th Karmapa.
2nd Jamgon Kongtrul Palden Khyentse Oser

Born in Tsurphu, the seat of the Karmapas, Palden Khyentse Ozer was the
son of the 15th Karmapa. He was recognized as the 2nd Jamgon Kongtrul.
He spent many years at Tsadra Rinchen Drak, the seat of his predecessor,
studying and practicing. He traveled throughout Tibet and China, bestowing
empowerments and giving teachings, which brought great benefit for the
beings he contacted. He received the full lineage transmission from the 16th
Karmapa.
16th Karmapa Rangjung Rigpe Dorje

Born to a noble family in eastern Tibet, Rangjung Rigpe Dorje’s mother was
given instructions to travel to a cave near her home to give birth. This cave
had been a dwelling of Padmasambhava many years before. Accompanied
by a Khenpo, she was instructed in the cleansing ceremony and other
practices. One day prior to his birth, Rangjung Rigpe Dorje is said to have
disappeared from his mother’s womb entirely, only to return the next day to
be born. Rangjung Rigpe Dorje was recognized first by the 11th Situpa Pema
Wangchog Gyalpo and the 2nd Jamgon Kongtrul Palden Khyentse Oser,
and later by the 13th Dalai Lama Thubten Gyatso. After being recognized,
he traveled to Tsurphu in central Tibet and assumed his throne, where he
received the full lineage transmission from the 11th Situpa and the 2nd
Jamgon Kongtrul. Just prior to the cultural invasion of Tibet by the Chinese,
the 16th Karmapa fled to the kingdom of Sikkim in India, anticipating the
coming occupation. Here he assumed activities in Rumtek, his primary seat
outside of Tibet. Throughout his life, Rangjung Rigpe Dorje taught extensively,
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.
Current Tai Situ Rinpoche

The 12th Kenting Tai Situ Rinpoche was born in the Derge province of Tibet
in 1954. The 16th Gyalwa Karmapa, who had predicted the birth and who
would become his root teacher, enthroned him at Palpung monastery when
Kenting Tai Situpa was just 18 months old. At the age of six, he fled the
worsening political conditions in Tibet, eventually settling in India. Kenting
Tai Situpa received the full lineage transmission from the 16th Karmapa. He
is the founder of the Sherab Ling monastic project as well as the Maitreya
Institute. His root teacher passed away in 1981 and was reborn as the
17th Gyalwa Karmapa Orgyen Trinley Dorje in 1985. He was recognized by
Kenting Tai Situpa and confirmed by His Holiness the Dalai Lama. Kenting Tai
Situpa now oversees the training of the 17th Karmapa.
17th Gyalwa Karmapa Orgyen Trinley Dorje

The son of a family of nomads in eastern Tibet, the boy who would soon be
enthroned as the 17th Gyalwa Karmapa announced to his family at the age
of seven that they should expect a visit from a group of traveling monks. The
travelers were searching for the new incarnation of the 17th Karmapa, and
the details of the boy’s birth, his location, and his parents’ names matched
those made in predictions by both the 16th Karmapa and the 19th-century
terton Chogyur Lingpa. He was enthroned in Tsurphu in a ceremony attended
by some 20,000 people. During his time there, His Holiness bestowed many
empowerments and oversaw reconstruction and repair of the monastery,
which had been severely damaged during the Cultural Revolution. However,
with so many of the Kagyu lineage teachers having left Tibet for exile in
India, it was clear that he would be unable to receive the necessary teachings
to fulfill all of his duties without also leaving the country. When he was 14
years old, he snuck away on the pretense of entering personal retreat, and
accompanied by a few attendants, he undertook a harrowing escape. Once
safely established in Dharamsala, India, he continued his monastic studies
and began touring the world to give teachings in Buddhism as well as more
contemporary topics such as feminism and the environment.

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This workbook is published as part of Tergar International’s Vajrayana Online Mahamudra Course.

Copyright © 2017 Tergar International. All rights reserved.

Cortland Dahl, author

Bonnie Lynch, editor

Madeline Baum, graphic designer and illustrator

For more information, please contact:

MAHAMUDRA WORKBOOK • Tergar ﻿ 2

Module 1: Mahamudra 101 10

Module 2: Mahamudra Shamatha 42

Module 3: Mahamudra Vipashyana 84

Module 4: Pointing Out the Nature of Mind 128

Module 5: Path and Fruition 162

Lineage Biographies 208

MAHAMUDRA WORKBOOK • Tergar ﻿ 4

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Understanding the View

The workbook includes questions to clarify your understanding, and charts

Experiencing through Meditation

Application in Daily Life

Focus on What Works for You

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The materials in this course are presented as sequential modules and

Incorporating the meditation instructions included in this workbook

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The workbook contains prompts for small-group work in every

Small groups are an informal, but helpful, way to deepen your

MAHAMUDRA WORKBOOK • Tergar ﻿ 8

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• Section 2: Ground, Path, and Fruition

• Section 3: The Mahamudra Lineage

• Section 4: The Mahamudra Preliminaries

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“Mahamudra is the supreme approach. It reveals the

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 1 WHAT IS MAHAMUDRA? 12

UNDERSTANDING THE VIEW

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 1 WHAT IS MAHAMUDRA? 13

• The word “maha” literally means “great” or “vast.”

• The word “mudra” means “stamp” or “seal.”

• The term “seal” is used because once something is stamped with

• Similarly, the empty clarity of pure awareness is inseparable

• Pure awareness is “great” in the sense that there is nothing

• The different parts of the word Mahamudra can also refer to

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 1 WHAT IS MAHAMUDRA? 14

UNDERSTANDING THE VIEW, CONTINUED

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 1 WHAT IS MAHAMUDRA? 15

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MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 2 GROUND, PATH, AND FRUITION 20

What role do Vajrayana practices like visualizing deities play in relation

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 2 GROUND, PATH, AND FRUITION 21

What are the unique qualities of Mahamudra as an approach to waking up?

“Even if we are learned in the sutras and tantras and

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The Three Approaches of Gampopa

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 2 GROUND, PATH, AND FRUITION 23

APPLYING IN DAILY LIFE

Bring your understanding of the principle of ground, path, and

MAHAMUDRA WORKBOOK • Tergar MODULE 1 • SECTION 2 GROUND, PATH, AND FRUITION 24

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