The Lamp for the Eye of Contemplation: The Samten Migdron by Nubchen Sangye Yeshe, a 10thcentury Tibetan Buddhist Text on Meditation

Title Page
Copyright Page
Dedication
Contents
Acknowledgments
Abbreviations and Symbols
General Introduction: The Text and Its Author
	I.1. The text
	I.2. The author
		I.2.1. Birth
		I.2.2. Travels and teachers
		I.2.3. Conflicts in Tibet
		I.2.4. Other activities
		I.2.5. Death
		I.2.6. The problem of gNubs-chen’s dates
		I.2.7. Conclusions
	I.3. Reception of the bSam-gtan mig-sgron in Tibet
	I.4. Overview of scholarly research on the bSam-gtan mig-sgron
	I.5. Textual observations
		I.5.1. Overall structure of the text
		I.5.2. On the use of citations
		I.5.3. Doxographical assumptions
		I.5.4. A remark concerning the glosses
	Translation
1. Laying the Groundwork
	1.1. Homage
	1.2. The enumeration of the names of contemplation
	1.3. The place
	1.4. Making a commitment
	1.5. The preliminaries
		1.5.1. Listening to the doctrine
		1.5.2. Obtaining the pith instructions
		1.5.3. Miscellaneous preliminaries
	1.6. Relinquishing attachment
	1.7. Purging oneself of weariness
2. Getting Ready
	2.1. The lineages of the various approaches
	2.2. Obtaining the means
		2.2.1. The means of the gradual approach
		2.2.2. The means of the simultaneous approach
		2.2.3. The means of Mahāyoga
		2.2.4. The means of the Great Completeness
	2.3. The four compatible reliances
		2.3.1. The master
		2.3.2. The consort
		2.3.3. The books
		2.3.4. The servant
	2.4. Taking care of one’s body
		2.4.1. The means of repelling contrary conditions
		2.4.2. The requisites
		2.4.3. Physical treatments
	2.5. The defects and qualities
		2.5.1. The defects
		2.5.2. The qualities
3. Gaining Perspective
	3.1. The means
	3.2. The qualities
		3.2.1. The qualities of comprehension
		3.2.2. The qualities of meditating
			3.2.2.1. Discursive examining
			3.2.2.2. Non-discursiveness
	3.3. The defects
		3.3.1. Laying out the approaches
			3.3.1.1. The gradual approach
			3.3.1.2. The simultaneous approach
			3.3.1.3. Mahāyoga
			3.3.1.4. Atiyoga
		3.3.2. Identifying the deviations of Tsen-min, sTon-mun, and Mahāyoga
			3.3.2.1. The gradual approach
			3.3.2.2. The simultaneous approach
			3.3.2.3. Mahāyoga
4. The Gradual Approach of the Classical Mahāyāna
	4.1. The view
	4.2. Meditation
		4.2.1. The four immeasurables
		4.2.2. The two truths
			4.2.2.1. Relative truth
				4.2.2.1.1. Genuine relative truth
				4.2.2.1.2. Non-genuine relative truth
				4.2.2.1.3. The obscurations pertaining to relative truth
			4.2.2.2. Absolute truth
				4.2.2.2.1. The absolute truth that can be enumerated
				4.2.2.2.2. The absolute truth that is free from elaboration
		4.2.3. Calm abiding and insight
			4.2.3.1. Calm abiding
				4.2.3.1.1. The defects and their antidotes
				4.2.3.1.2. The qualities of completing calm abiding: the four contemplations
			4.2.3.2. Insight
			4.2.3.3. Rectifying defects
				4.2.3.3.1. The defects
				4.2.3.3.2. The means of rectifying the defects
				4.2.3.3.3. The qualities of rectifying the defects
		4.2.4. Omens in one’s dreams
		4.2.5. Purifying one’s obscurations
	4.3. Conduct
	4.4. The fruition
5. The Simultaneous Approach of Chan
	5.1. The view
		5.1.1. The explanations of the preceptors of contemplation
		5.1.2. The arguments from the authoritative scriptures
	5.2. Meditation
		5.2.1. The means of resting
		5.2.2. The means of resting and means of rectifying
		5.2.3. Meditating on emptiness and meritorious action
		5.2.4. Unifying calm abiding and insight
		5.2.5. Dealing with defects
		5.2.6. Simultaneous progress
	5.3. Conduct
		5.3.1. Four types of conduct
			5.3.1.1. Conduct that responds to resentment
			5.3.1.2. Conduct that is subsequent to conditions
			5.3.1.3. Conduct that does not search for anything
			5.3.1.4. Conduct that is compatible with the accumulations
		5.3.2. The indications
		5.3.3. Black and white deeds
	5.4. The fruition
	5.5. The tenfold superiority of the simultaneous approach
6. The Tantric Vehicle of Mahāyoga
	6.1. The view
		6.1.1. The view of phenomena as the configuration of awakened body, speech, and mind
			6.1.1.1. Appearances as the principial body
			6.1.1.2. The five wisdoms of suchness
			6.1.1.3. The inseparability of awakened body, speech, and mind
		6.1.2. The view of phenomena as the enlightened mind
			6.1.2.1. Characteristics of the enlightened mind
			6.1.2.2. Searching for the enlightened mind
		6.1.3. The view of the inseparability of means and sapience
		6.1.4. The view of integral being
			6.1.4.1. What is integral being?
			6.1.4.2. Characteristics of integral being
		6.1.5. The view of non-duality
			6.1.5.1. Thusness as the non-duality of entities and emptiness
			6.1.5.2. Non-duality as beyond limitations
			6.1.5.3. The non-duality of cyclic existence and transcendence
			6.1.5.4. The non-duality of intrinsic awareness
			6.1.5.5. The non-duality of the two truths
			6.1.5.6. The faults of duality
		6.1.6. The view of equality
			6.1.6.1. The equality of absolute truth
			6.1.6.2. The equality of relative truth
			6.1.6.3. The equality of the two truth’s inseparability
			6.1.6.4. The equality of the five great elements and five Thus-gone Ones
			6.1.6.5. The equality of the eight consciousnesses and five wisdoms
		6.1.7. Reconciling the views of Mahāyoga
		6.1.8. Seeing absolute truth
	6.2. Meditation
		6.2.1. The requirements of the approach
		6.2.2. The causes of the approach
			6.2.2.1. The pith instructions without support
			6.2.2.2. The pith instructions with support
				6.2.2.2.1. The pith instructions depending on the upper door
				6.2.2.2.2. The pith instructions depending on the lower door
			6.2.2.3. The pivot of the pith instructions
			6.2.2.4. Gradual and simultaneous approaches to the Mantrayāna
				6.2.2.4.1. The gradual approach
					6.2.2.4.1.1. The means of seating the body
					6.2.2.4.1.2. The means of resting the mind
					6.2.2.4.1.3. Comparing the sTon-mun and the gradual approach of Mahāyoga
					6.2.2.4.1.4. Dealing with defects
						6.2.2.4.1.4.1. Relinquishing defects through antidotes
						6.2.2.4.1.4.2. Making defects evident through inspection
							6.2.2.4.1.4.2.1. Twenty defects
							6.2.2.4.1.4.2.2. Five deviations
							6.2.2.4.1.4.2.3. Eliminating the defects of conception
						6.2.2.4.1.4.3. Eliminating defects without making them evident and without inspection
				6.2.2.4.2. The simultaneous approach
					6.2.2.4.2.1. Three approaches
					6.2.2.4.2.2. Defects
						6.2.2.4.2.2.1. The defect of referential imaging
						6.2.2.4.2.2.2. Other defects
						6.2.2.4.2.2.3. Five demons
						6.2.2.4.2.2.4. Four enemies
						6.2.2.4.2.2.5. Twenty psychic defects
						6.2.2.4.2.2.6. Eliminating defects without rectifying the mind
					6.2.2.4.2.3. Comparing the sTon-mun and the simultaneous approach of Mahāyoga
			6.2.2.5. The indications
				6.2.2.5.1. Three experiences of meditation
				6.2.2.5.2. The warmth of progress
					6.2.2.5.2.1. Outer indications
					6.2.2.5.2.2. Inner indications
				6.2.2.5.3. Why the indications are taught
				6.2.2.5.4. Transcending hope for the indications
				6.2.2.5.5. Omens in one’s dreams
	6.3. Conduct
		6.3.1. Four types of conduct
			6.3.1.1. The conduct of intrepid deportment
			6.3.1.2. Conduct without attachment or hatred
			6.3.1.3. The emulation of absolute meaningfulness
			6.3.1.4. The conduct of harmonious conformity
			6.3.2. Defects with regard to the path of conduct
	6.4. The fruition
		6.4.1. The completion of the accumulations and the three awakened bodies
		6.4.2. The purification of the obscurations as transformation
		6.4.3. Intrinsic arising of the accomplishments
		6.4.4. Time required to accomplish the fruition
		6.4.5. The criterion of actual perception
	6.5. Distinguishing the Mantrayāna from the sTon-mun
		6.5.1. The twelvefold superiority of the Mantrayāna
		6.5.2. Failure to comprehend the superiority of the Mantrayāna
7. The Vehicle of Effortless Spontaneity of Atiyoga
	7.1. The view
		7.1.1. Six questions regarding the view
		7.1.2. The nine views concerning the ground
			7.1.2.1. The view that is free from thematic foci
				7.1.2.1.1. Comprehension
				7.1.2.1.2. Incomprehension
			7.1.2.2. The view of spontaneous presence
				7.1.2.2.1. Comprehension
				7.1.2.2.2. Incomprehension
			7.1.2.3. The view of integral being
				7.1.2.3.1. Comprehension
				7.1.2.3.2. Incomprehension
			7.1.2.4. The view of self-originated wisdom
				7.1.2.4.1. Comprehension
				7.1.2.4.2. Incomprehension
			7.1.2.5. The view that is free from action and searching
				7.1.2.5.1. Comprehension
				7.1.2.5.2. Incomprehension
			7.1.2.6. The view of great bliss
				7.1.2.6.1. Comprehension
				7.1.2.6.2. Incomprehension
			7.1.2.7. The view of non-duality
				7.1.2.7.1. Comprehension
				7.1.2.7.2. Incomprehension
			7.1.2.8. The view of the great seminal nucleus
				7.1.2.8.1. Comprehension
				7.1.2.8.2. Incomprehension
			7.1.2.9. The view concerning the ground of all phenomena as it is
				7.1.2.9.1. Comprehension
					7.1.2.9.1.1. Elusiveness of the ground as it is
					7.1.2.9.1.2. Characteristics of suchness
					7.1.2.9.1.3. Concluding remarks concerning suchness
				7.1.2.9.2. Incomprehension
	7.2. Meditation
		7.2.1. The means of resting the body
		7.2.2. The means of the mind’s approach
			7.2.2.1. Three defects
			7.2.2.2. Meditating correctly
			7.2.2.3. Eight systems of meditation according to different instructors
				7.2.2.3.9. Synopsis of the eight systems of meditation
			7.2.2.4. Defects in a beginner’s meditation
			7.2.2.5. Pith instructions for the moment of passing away
		7.2.3. Defects in meditation
			7.2.3.1. Demons of concentration
			7.2.3.2. Obscurations
			7.2.3.3. Six defects of contemplation
			7.2.3.4. Deviations
				7.2.3.4.1. The deviation of the extreme of nonexistence
				7.2.3.4.2. The deviation of distracted evenness
				7.2.3.4.3. The deviation of unclarity
				7.2.3.4.4. The deviation of ordinary worldlings
				7.2.3.4.5. The deviation of the four contemplations
				7.2.3.4.6. The deviation of the auditors
				7.2.3.4.7. The deviation of the independent victors
				7.2.3.4.8. The deviation of the Cittamātra
				7.2.3.4.9. The deviation of the Sautrāntika Madhyamaka
				7.2.3.4.10. The deviation of the sTon-mun
				7.2.3.4.11. The deviations of Mahāyoga
				7.2.3.4.12. The deviation of Anuyoga
				7.2.3.4.13. The deviations of the heretics
			7.2.3.5. Fourteen defects of contemplation
			7.2.3.6. Twelve obscurations
			7.2.3.7. Non-rectification of defects
		7.2.4. Characteristics of meditation
	7.3. Conduct
		7.3.1. Four types of conduct
			7.3.1.1. The conduct of great compassion
			7.3.1.2. The conduct free from effortful action
			7.3.1.3. The conduct of salvific means
			7.3.1.4. The conduct of spontaneous completeness
		7.3.2. The deviations of conduct
		7.3.3. Proper conduct
			7.3.3.1. The conduct of the body
			7.3.3.2. The conduct of speech
			7.3.3.3. The conduct of the psyche
	7.4. The fruition
		7.4.1. Experience as beyond experience
		7.4.2. The warmth of experience
		7.4.3. Omens in one’s dreams
		7.4.4. Indications of warmth
			7.4.4.1. Nine indications
			7.4.4.2. Eighteen scopes of Māra
			7.4.4.3. Further indications
			7.4.4.4. The role of indications in Atiyoga
		7.4.5. The fruition as spontaneously accomplished
	7.5. Distinguishing Atiyoga from the other vehicles
		7.5.1. sTon-mun and the Great Completeness
		7.5.2. Mahāyoga cum Anuyoga and the Great Completeness
		7.5.3. Questions
			7.5.3.1. Question of the Yogācāra Mādhyamika
			7.5.3.2. Question of the Sautrāntika Mādhyamika
			7.5.3.3. Question of the practitioner of the simultaneous approach
			7.5.3.4. Question of the Mahāyogin
			7.5.3.5. Question of the Anuyogin
		7.5.4. Replies
			7.5.4.1. Reply to the Yogācāra Mādhyamika
			7.5.4.2. Reply to the Sautrāntika Mādhyamika
			7.5.4.3. Reply to the practitioner of the simultaneous approach
			7.5.4.4. Reply to the Mahāyogin
			7.5.4.5. Reply to the Anuyogin
		7.5.5. Conclusion
8. Dedication of Virtue
	8.1. Dedication of the roots of virtue
	8.2. Concerning the vessels of this teaching
Colophons
	C.1. Author’s colophon
		C.1.1. Summary
			C.1.1.1. Chapter 1
			C.1.1.2. Chapter 2
			C.1.1.3. Chapter 3
			C.1.1.4. Chapter 4
			C.1.1.5. Chapter 5
			C.1.1.6. Chapter 6
			C.1.1.7. Chapter 7
			C.1.1.8. Chapter 8
	C.2. Editor’s colophon
Bibliography
Index