One can also say that bud- dhas possess limitless qualities, since these sixty-four quali- ties include all the
qualities
that can possibly exist.
Jamgon-Kongtrul-Cloudless-Sky
?
CLOUDLESS SKY .
.
?
Since in the action ofmahamudra
There is no reference point/or any action, Be free /rom the intention to act or not. Since in thefruition ofmahamudra There is no attainment to newly acquire, Cast hopes, fears, and desires away.
The view of mahamudra does not involve thinking that mahamudra or mind are one thing or another, nor does ma- hamudra meditation involve analyzing thoughts. While mind rests in itself, one sees the nature of thoughts directly and realizes that there is no arising, cessation, or dwelling. Therefore, one should cast away mind-made representa- tions about one's possible mental makeup and simply rest in the nature of mind. This is the view of mahamudra.
Mahamudra meditation should be free from any form of fixation on meditation. One should not think, "Now I am meditating . . . this is meditation . . . this is not meditation. " Free from any such ideas about meditation and without de- liberately placing the mind in any fabricated state, one should just let the mind rest in itself. Mahamudra action is free from concepts such as "I will do this, I will not do that. " This is freedom from the intention to act or not.
We have seen that the path of mahamudra leads to a fru- ition that is not something that one must acquire anew. Since attainment is not something one lacks and must therefore obtain, one should cast away all hopes, fears, and desires that, in one's ignorance, one may have with regard to at- tainment. Notions such as "If I practice this, I will attain that and if I do not practice it, I will not attain it," are un- necessary.
? ? ? ? Commentary ? . .
Summary ofthe Vie~ Meditation, and Action
o f Mahamudra
From an absolute point of view, there is no difference be- tween samsara and nirvana. However, not having recog- nized the nature of one's own mind, one is under the im- pression that samsara and nirvana are two separate states and is therefore subject to confusion.
As is said in the Mahamudra Prayer ofthe third Karmapa:
Inherent appearance, which has never existed, is misconstrued as an object.
Due to ignorance, inherent awareness is misconstrued as ego.
Because of fixation on duality, one wanders in the round of rebirths.
May ignorance, the root of confusion, be overcome.
Confusion arises because on the one hand one does not recognize that external objects are the inherent manifesta- tion of one's mind and takes these objects to be real and, on the other hand, because one misapprehends the emptiness of one's mind and takes it to be an ego. This duality leads to the distinction between "I" and "other," between samsara and nirvana, even though this distinction does not apply on an ultimate level. The view of mahamudra enables one to understand that samsara and nirvana are not separate enti- ties, that there is neither an object to be apprehended nor apprehending awareness.
Mahamudra meditation involves letting one's mind rest in its primordial unfabricated state, without making any dis- tinctions between object and experiencing awareness. Ma- hamudra action consists in practicing the conduct of a bo- dhisattva based on the unobstructed strength that arises
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from the unity ofemptiness and compassion. By actualizing these three aspects of the path-view, meditation, and ac- tion-one recognizes the ultimate nature ofreality, the unity of samsara and nirvana or fruition mahamudra.
This is the depth ofthe mind ofall Kagyiis.
It is the only path on which the victorious ones and their
sons journey.
Theirs is the upaya that reverses the vicious circle o f
existence
And the dharma that brings enlightenment in one life. Here is the essence ofthe teachings, sutras, and tantras.
Mahamudra is the attainment of the mahasiddhas, the innumerable Kagyii teachers. All the victorious ones and their sons-that is, all the buddhas and bodhisattvas-of the three times and the ten directions have attained enlight- enment by following this path. The confusion of the three realms of samsara is eliminated thanks to the path of maha- mudra that enables one to achieve buddhahood, the state of Vajradhara, in one lifetime. Mahamudra is the essence of all the teachings of Buddha, the sutras, and tantras.
May I and all sentient beings prevading space Together attain the simultaneity o f realization and
liberation.
And attain supreme mahamudra.
Jamgon Kongtriil Lodro Thaye composed this doha when he himself had attained the realization of mahamudra. In this vajra song he expresses inner experience that can be understood by anyone, rather than requiring lofty intellec- tual knowledge.
. 78.
? ? ? ? Commentary ? . .
On the one hand, this doha is quite complicated, certain passages and concepts being somewhat difficult to under- stand; on the other, it encompasses the entire path. There is nothing that is not contained in it, from the ground to the ultimate fruition. For this reason it is extremely beneficial to practice in accordance with this doha. By doing so, mgy all beings quickly attain the highest realization of mahamudra!
QUESTIONS AND ANSWERS
STUDENT: How does confusion arise?
RINPOCHE: Confusion has no beginning, since as such it does not exist; this is beginningless samsara. The same is true also for the end of confusion. On the one hand, confu- sion has no end, since it does not exist; on the other hand, one can actually put an end to it in the sense of liberating oneself from the state of confusion. This is called "putting an end to samsara. "
S: Can one fall back into confusion after having reached
enlightenment?
R: No, because enlightenment involves being free from ignorance. However, enlightenment is not the end of con- fusion, even though it is described as such, since ultimately there is no confusion, ignorance, or samsara from which to liberate oneself. The reason we talk about putting an end to samsara is because the cause for suffering has been over- come.
S: How can confusion arise, if mind has always been empty and luminous?
R: Confusion involves not recognizing the nature of mind. Although the nature of mind is perfectly pure and
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clear, we experience confusion as long as mind has not rec-
ognized its own nature.
S: Are there beings who have always been enlightened, without ever having followed the path?
R: No, everyone must follow the path. The only factor that varies is the amount of time that different beings re- quire to achieve realization.
S: It seems to me that the path to enlightenment is really quite long and difficult.
R: Achieving enlightenment means recognizing one's own mind. What is at stake is whether one recognizes the nature of one's mind or not. However, getting to the point where this recognition is possible takes a long time because habitual patterns are very deeply rooted in our minds, in our alaya-vijfiana.
S: How can one develop the proper view with regard to relative and ultimate truth?
R: There are basically two ways of achieving the proper view: one is to learn the proper view theoretically and the other is to discover through one's meditation. Of these two, the first is easier. In addition, having the proper view is a tremendous aid for one's meditation. In this context, medi- tation means shamatha and vipashyana- meditating on the nature of mind.
Personally, I find it best to develop first the proper view through theory. This does not mean that one should learn the entire Buddhist philosophy. It is desirable to study the view theoretically while concurrently practicing shamatha or another form of meditation, because theory alone is
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useless beyond a certain point. Only meditation is really
effective.
S: Doesn't appropriating a point of view reinforce con-
ceptualthlliking?
R: Yes, to some extent it does. This is why it is extremely important to combine study and practice. Buddha Shakya- muni himself said that one should not rely on words alone, but should experience their meaning.
S: Do the experiences of bliss, clarity, and nonthought as well as the experience of emptiness depend on the tech- niques used on the path?
R: Although these experiences depend somewhat on the meditation techniques used, they depend mainly on the in- dividual practitioner-whether the practitioner is oriented toward experiencing bliss or emptiness.
S: Does nonthought mean that no thoughts arise?
R: Although the experiences of bliss, luminosity, and nonthought are experienced during shamatha meditation, they are only a side-effect of shamatha and not its actual fruition. Nonthought means that one's fixation on various experiences and sense perceptions like hearing, tasting, and so on, is transformed. Instead of feeling separate from one's experience, one feels increasingly at one with it. One has a sense of all-pervasive space. Thoughts do occur, of course, but one does not cling to them. It never happens that no thoughts arise at all.
The fruition of shamatha, and also of vipashyana, is flex- ibility and lightness, in the sense that one is in touch with everything-body, speech, and mind. Normally what hap-
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pens is that even if we want to act positively, our emotions prevent us from orienting our minds in the right direction. Flexibility and lightness means that we have a sense of inner space that allows us to act the way we would really like, without being carried away by our emotional upheavals.
S: What is the difference between alaya-vijfiana and the nature of mind?
R: Alaya-vijfiana is the basis for experiencing confusion. Concepts and thoughts collect in the alaya-vijfiana and later come up to the surface. The nature of mind is emptiness, its quality is luminosity; together they constitute a unity.
S: What role does the alaya-vijfiana play in the arising of confusion?
R: Through the sense consciousness of seeing, for in- stance, a form is grasped; mind consciousness evaluates the perception and the seventh consciousness deposits the im- print created by this evaluation in the alaya-vijfiana. Through habitual patterns that are reinforced in the alaya- vijfiana, disturbing emotions arise; this is called the cloudy mind.
S: I can't imagine these habitual patterns that are depos- ited in the alaya-vijfiana.
R: Impressions and habitual patterns arise as follows: We live in duality because we believe in "I" and "other. " Out of that arise conflicting emotions that condition our actions of body, speech, and mind. These actions, or actually the im- print they leave behind or the behavioral tendencies they create, are placed in the alaya-vijfiana by the seventh con- sciousness. If the proper conditions come together, the im-
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pressions deposited in the alaya-vijfiana are activated; they ripen and are experienced again. This is what is meant by habit-when we are in the habit of doing something, we do it automatically, without having to think about it. However, if we have not acquired a particular habit, then we must think before acting; we have to make an effort, because we cannot act automatically.
S : So everything we do automatically is based on habitual patterns?
R: Yes, one could say so. However, it is important to take into account the intensity of the habitual pattern, including karmic tendencies. Some of our habitual patterns do not stem from this life alone, and patterns formed in previous lifetimes are stronger than the ones formed in this life.
S: In the sevenfold service, one requests the buddhas not to pass into a one-sided nirvana, so to speak. What is meant by this type of nirvana? Is it even possible for a buddha to pass into a one-sided nirvana?
R: This request is addressed to the buddhas and bodhi- sattvas of the ten directions and the three times. From the point of view of the present, there are buddhas who have already passed into nirvana, and others who intend to do so. Buddhas are always working limitlessly for the benefit of beings and have the ability to manifest in countless bodies. However, from the point of view of sentient beings, it is necessary to establish a connection. For this, we need a ref- erence point, and this is exactly what this prayer provides. In order to create this connection, we address this request to the buddhas, as a sort of reference point. The term nir- vana has two meanings. The first meaning refers to a state that lies beyond both samsara and nirvana-a state in which
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there is no longer any separation between samsara and nir- vana and both are experienced as one. The other meaning, the one referred to here, is nirvana as a state in which the form kayas dissolve into the dharmakaya. Developing bo- dhichitta produces limitless benefit for beings. A person who has realized emptiness is able to work for the benefit of beings in one or more bodies.
S: What are the sixty-four qualities of a buddha?
R: These sixty-four qualities are divided into thirty-two qualities that are exclusive attributes of a buddha, and thirty-two qualities of ripening.
One can also say that bud- dhas possess limitless qualities, since these sixty-four quali- ties include all the qualities that can possibly exist.
S: What are the eight qualities of Vajradhara?
R: First, Vajradhara does not have an ordinary body. He is dharmakaya, the unity of emptiness and luminosity. His bodily form is not made of flesh and blood or any other material substance. Even though he appears, his nature is emptiness.
Second, even though he is empty by his very nature, he manifests unobstructedly in his form: as sambhogakaya, blue in color, with crossed wrists, holding a vajra and a ghanta in his hands, and with all the other attributes. This is unobstructed appearance.
Third, he possesses all of the qualities of a buddha, that is, the thirty-two qualities and the eighty special attributes.
Fourth, dharmakaya Vajradhara pervades all of samsara and nirvana. There is nothing that is not pervaded by him. Although he possesses a body, he is not limited to this body but pervades everything to the same extent.
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Fifth, Vajradhara's dharmakaya body does not cast a shadow.
Sixth, he is independent of light and darkness and free from any stains whatsoever.
Seventh, to symbolize the unwavering aspect of dharma- kaya, Vajradhara's body is the color of an autumn sky, deep blue.
Eighth, he possesses omniscience with regard to the three times-past, present, and future-without establishing any distinctions among these concepts, the way we do. To sym- bolize this, his eyes always remain unchangeable in the same position.
S: What does luminosity mean? Should we understand it
symbolically?
R: What is actually meant by luminosity is the aspect of
unobstructedness-becauseofemptinesseverythingispos-
sible, everything can arise unobstructedly and endlessly in each moment. It does not refer to sunlight or artificial light.
S: What does the unobstructedness ofmind refer to?
R: Mind is unobstructed because it is empty by its very nature. In all regards it is perfect emptiness. Since mind is emptiness, it is in itself unobstructed, everything can arise. If this were not the case, emptiness would amount to mere negation, the extreme of nihilism.
S: What is the meaning of the line: "On the threshold of nonduality there is nowhere to dwell"?
R: The arising of mind and phenomena is only true from a relative point of view; ultimately, by their very nature, they are unoriginated, or nonexistent. However, they are not
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nothingness, but rather manifest unceasingly. These two as- pects, that is, the unoriginatedness on the ultimate plane and the unceasing continuity on the relative plane, cannot be distinguished from each other. This is what is meant by freedom from arising, cessation, and dwelling.
Mind and the phenomenal world are ultimately unorigin- ated. However, one could conclude from this that they are devoid of continuity. This is not the case-on the contrary, continuity is unobstructed and everything comes into man- ifestation constantly. Mind experiences the totality of sam- sara and nirvana. Since mind has not arisen and has no end, there can obviously be nowhere to dwell. Thus, the nature of mind is free from arising, cessation, and dwelling.
S: Although mind is free from arising, cessation, and dwelling, do all other phenomena nevertheless arise by vir- tue of their impermanence?
R: On a relative plane, everything-not only external phenomena but also mind-comes into existence and ceases to exist, since thoughts are constantly arising and dis- appearing. However, ultimately, neither mind nor phenom- ena arise.
S: What type of meditation is most used to develop mind- fulness?
R: All forms of meditation aim at developing mindful- ness. Often, one begins with shamatha and tong/en-giving and taking-in order to develop bodhichitta. Also, in the vajrayana, the point of all the yidam visualizations, including both utpatti- and sampannakrama, is to stabilize awareness. For instance, if one practices the utpattikrama by concen- trating on the form of the yidam, mental quietude or sha- matha develops naturally.
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S: I f one is having difficulties with one's ngondro, should
one practice it nonetheless?
R: Although other practices are fine, ngondro is ex- tremely useful. You can see this by comparing the different Buddhist paths. On the sutrayana path of causes and con- ditions you need three endless kalpas to accumulate merit. However, on the vajrayana path there are extraordinary methods like ngondro practice that can be used to accu- mulate merit in an extremely short time. For this reason it is very important to practice ngondro. Even if one cannot do prostrations because of physical impairments, it is still im- portant to practice taking refuge, Vajrasattva mantra, and so on. Among the preliminary practices, guruyoga is espe- cially important. This is because in the path of mahamudra, one's teacher's blessings are essential in order for ultimate wisdom to unfold.
S: Can one practice Vajrasattva mantra without having done prostrations?
R: Yes, if one is sick. Otherwise, one should do all the practices one after the other.
S: On the one hand, we are told that we contain buddha- nature within ourselves and that it is unnecessary to purify the nature ofour minds. On the other, preliminary practices are a form of purification. Is this not contradictory?
R: It is true that all qualities are totally present in one's buddha-nature. However, we are unable to realize this as long as our habitual tendencies prevent us from doing so. In order to liberate ourselves from our habitual tendencies we need both to purify ourselves from our obscurations and evil deeds and also to accumulate merit and wisdom. Only
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the merit and wisdom that we accumulate through ngondro can enable us to recognize our inherent qualities.
S: What are the three gates of liberation?
R: The three gates ofliberation refer to ground, path, and fruition. Ground is free from arising, path is free from char? acteristics, and fruition is free from desire and struggle. Ground in this case refers to the proper view which we have already described-namely, that all phenomena ultimately have neither beginning nor end, and are therefore free from dwelling. The path is the approach to this realization. Since there is nothing on which one can meditate, that is, nothing which distinguishes the path, the path does not have any distinctive characteristics and involves simply dwelling in the original nature of mind. Fruition is free from desire and struggle. It is the realization that ultimately there is no frui-
tion that one could possibly attain. It is also freedom from the insecurity of thinking that one will not attain this fruition.
S: What are the three types of thoughts?
R: Subtle, tangible, and coarse. However, thoughts them- selves are none of these three. It is our fixation on thoughts that creates the difference in intensity. This is why we distin- guish three types of thought. For instance, conflicting emo- tions that create intense upheavals are considered coarse thoughts, whereas subtle thoughts are those that arise dur- ing shamatha meditation but hardly disturb or distract one at all. They simply dissolve immediately after having arisen. Through meditation on mental quietude we can gradually resolve our fixation on thoughts.
S: To me, dissolving thoughts seems easy, but what about bodily pains?
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R: It depends mainly on one's own practice. We are ex- tremely attached to our bodies, which is why it is so difficult to transmute bodily pain. One can begin by first looking at the nature of the sensation or pain when minor aches or ailments arise. This is a very good way of dealing with them, but it requires a certain amount of experience in this type of practice. Ifone practices consistently for a long time, then one will eventually be able to deal with stronger pains in the same way. However, it is difficult because we are so attached to our bodies. Another very good alternative is to develop bodhichitta and take on all the pain of sentient beings by wishing that their pain be gathered in one's own.
S: Does everybody possess a particular karmic connec- tion to a given teacher?
R: No, they do not. This is why we talk about having a "root guru. " This expression designates the teacher who is able to ripen and free the mental continuum of a given stu- dent. This is the characteristic of the root guru that a student should be on the lookout for. In some teacher-student rela- tionships there is already a karmic connection from previ- ous lifetimes because the student had made intense aspira- tion prayers. It is also possible that the teacher may not need any words to introduce the student to mahamudra but can do so through symbols or in other ways.
S: It is said that vajrayana is a means for attaining enlight- enment in one lifetime. Does this not contradict the kalpa- long connection to a guru which you mentioned?
R: In general, one does need a kalpa-long connection with a teacher in order to achieve the state of Vajradhara, the state of oneness, in this lifetime. Then, if one comes into contact with the vajrayana teachings in this lifetime, one can
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achieve enlightenment in an instant on being introduced to the nature of mind because of one's longstanding connec- tion with one's teacher.
Let us suppose that in this lifetime someone has access to the vajrayana teachings and meets a teacher with whom he or she already has a longstanding connnection. By simply following the teacher's instructions, that person will realize the nature of mind and attain enlightenment either in this lifetime or in the near future, that is, in the bardo or in the following lives. It depends on one's individual karma. It is said that one will attain buddhahood in sixteen lifetimes at the most. The seed of enlightenment has been planted in one's mind and is ever closer to ripening.
S: What does abhisheka mean?
R: As a rule, vajrayana abhishekas, also called initiations or empowerments, aim at ripening the mind of the student. An abhisheka is made up of several sections each of which is actually a separable abhisheka. Basically, there are four. The first is the abhisheka ofbody, the "vase abhisheka," that purifies all the obscurations of body. By ripening the body, it leads to the realization of nirmanakaya. The second is the abhisheka of speech, or "secret abhisheka," that purifies obscurations of speech and leads to the realization of sam- bhogakaya. The third is the abhisheka of mind, the "wis- dom-awareness abhisheka. " It introduces the student to the wisdom of bliss and emptiness, the fruition of which is the realization of dharmakaya. The fourth abhisheka is the so- called "word abhiseka," the actual preparation for maha- mudra, the introduction into the nature of mind. Through
this section of the abhisheka, body, speech, and mind are ripened simultaneously. Its fruition is the realization of the oneness of the three kayas, or svabhavikakaya.
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S: Can one learn to have trust and devotion?
R: First one should develop trust, based on which devo- tion can develop. Briefly, trust means being certain that something is right, whether it is the teacher or the teach- ings-not just as a mere thought, but as inner conviction. You trust the Buddha or your teacher when you are sure that they are perfect and that they can really help you. Based on this trust, devotion blazes. Although devotion can have different degrees of intensity, it is always a stronger inner experience than trust. Real, unfabricated devotion consists of seeing the teacher as a perfect buddha.
Trust is like a container into which one can pour some- thing. It is also like a seed that can grow into a plant and bear fruit. If the seed is burnt, no fruit will come out of it. Similarly, according to the Buddha, it is impossible to prac- tice the path ofdharma ifthere is no trust. You do not simply place your trust in something. Rather, trust arises beause one first listens to the dharma, thinks about the contents of the teachings, and develops faith in their rightness. This leads to trust in the teachings and the teacher. Initially, developing trust requires an effort. However, the more you practice, the more trust becomes something natural, that grows organi- cally.
To sum up, trust involves having certainty in the teaching and the teacher-being convinced that they possess the ability to show you the right path. Once trust is established, then devotion can unfold. Traditionally it is said that when you feel devotion, tears well up in your eyes and you get goose bumps and other signs. Finally, devotion comes forth spontaneously, by itself.
Since in the action ofmahamudra
There is no reference point/or any action, Be free /rom the intention to act or not. Since in thefruition ofmahamudra There is no attainment to newly acquire, Cast hopes, fears, and desires away.
The view of mahamudra does not involve thinking that mahamudra or mind are one thing or another, nor does ma- hamudra meditation involve analyzing thoughts. While mind rests in itself, one sees the nature of thoughts directly and realizes that there is no arising, cessation, or dwelling. Therefore, one should cast away mind-made representa- tions about one's possible mental makeup and simply rest in the nature of mind. This is the view of mahamudra.
Mahamudra meditation should be free from any form of fixation on meditation. One should not think, "Now I am meditating . . . this is meditation . . . this is not meditation. " Free from any such ideas about meditation and without de- liberately placing the mind in any fabricated state, one should just let the mind rest in itself. Mahamudra action is free from concepts such as "I will do this, I will not do that. " This is freedom from the intention to act or not.
We have seen that the path of mahamudra leads to a fru- ition that is not something that one must acquire anew. Since attainment is not something one lacks and must therefore obtain, one should cast away all hopes, fears, and desires that, in one's ignorance, one may have with regard to at- tainment. Notions such as "If I practice this, I will attain that and if I do not practice it, I will not attain it," are un- necessary.
? ? ? ? Commentary ? . .
Summary ofthe Vie~ Meditation, and Action
o f Mahamudra
From an absolute point of view, there is no difference be- tween samsara and nirvana. However, not having recog- nized the nature of one's own mind, one is under the im- pression that samsara and nirvana are two separate states and is therefore subject to confusion.
As is said in the Mahamudra Prayer ofthe third Karmapa:
Inherent appearance, which has never existed, is misconstrued as an object.
Due to ignorance, inherent awareness is misconstrued as ego.
Because of fixation on duality, one wanders in the round of rebirths.
May ignorance, the root of confusion, be overcome.
Confusion arises because on the one hand one does not recognize that external objects are the inherent manifesta- tion of one's mind and takes these objects to be real and, on the other hand, because one misapprehends the emptiness of one's mind and takes it to be an ego. This duality leads to the distinction between "I" and "other," between samsara and nirvana, even though this distinction does not apply on an ultimate level. The view of mahamudra enables one to understand that samsara and nirvana are not separate enti- ties, that there is neither an object to be apprehended nor apprehending awareness.
Mahamudra meditation involves letting one's mind rest in its primordial unfabricated state, without making any dis- tinctions between object and experiencing awareness. Ma- hamudra action consists in practicing the conduct of a bo- dhisattva based on the unobstructed strength that arises
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from the unity ofemptiness and compassion. By actualizing these three aspects of the path-view, meditation, and ac- tion-one recognizes the ultimate nature ofreality, the unity of samsara and nirvana or fruition mahamudra.
This is the depth ofthe mind ofall Kagyiis.
It is the only path on which the victorious ones and their
sons journey.
Theirs is the upaya that reverses the vicious circle o f
existence
And the dharma that brings enlightenment in one life. Here is the essence ofthe teachings, sutras, and tantras.
Mahamudra is the attainment of the mahasiddhas, the innumerable Kagyii teachers. All the victorious ones and their sons-that is, all the buddhas and bodhisattvas-of the three times and the ten directions have attained enlight- enment by following this path. The confusion of the three realms of samsara is eliminated thanks to the path of maha- mudra that enables one to achieve buddhahood, the state of Vajradhara, in one lifetime. Mahamudra is the essence of all the teachings of Buddha, the sutras, and tantras.
May I and all sentient beings prevading space Together attain the simultaneity o f realization and
liberation.
And attain supreme mahamudra.
Jamgon Kongtriil Lodro Thaye composed this doha when he himself had attained the realization of mahamudra. In this vajra song he expresses inner experience that can be understood by anyone, rather than requiring lofty intellec- tual knowledge.
. 78.
? ? ? ? Commentary ? . .
On the one hand, this doha is quite complicated, certain passages and concepts being somewhat difficult to under- stand; on the other, it encompasses the entire path. There is nothing that is not contained in it, from the ground to the ultimate fruition. For this reason it is extremely beneficial to practice in accordance with this doha. By doing so, mgy all beings quickly attain the highest realization of mahamudra!
QUESTIONS AND ANSWERS
STUDENT: How does confusion arise?
RINPOCHE: Confusion has no beginning, since as such it does not exist; this is beginningless samsara. The same is true also for the end of confusion. On the one hand, confu- sion has no end, since it does not exist; on the other hand, one can actually put an end to it in the sense of liberating oneself from the state of confusion. This is called "putting an end to samsara. "
S: Can one fall back into confusion after having reached
enlightenment?
R: No, because enlightenment involves being free from ignorance. However, enlightenment is not the end of con- fusion, even though it is described as such, since ultimately there is no confusion, ignorance, or samsara from which to liberate oneself. The reason we talk about putting an end to samsara is because the cause for suffering has been over- come.
S: How can confusion arise, if mind has always been empty and luminous?
R: Confusion involves not recognizing the nature of mind. Although the nature of mind is perfectly pure and
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clear, we experience confusion as long as mind has not rec-
ognized its own nature.
S: Are there beings who have always been enlightened, without ever having followed the path?
R: No, everyone must follow the path. The only factor that varies is the amount of time that different beings re- quire to achieve realization.
S: It seems to me that the path to enlightenment is really quite long and difficult.
R: Achieving enlightenment means recognizing one's own mind. What is at stake is whether one recognizes the nature of one's mind or not. However, getting to the point where this recognition is possible takes a long time because habitual patterns are very deeply rooted in our minds, in our alaya-vijfiana.
S: How can one develop the proper view with regard to relative and ultimate truth?
R: There are basically two ways of achieving the proper view: one is to learn the proper view theoretically and the other is to discover through one's meditation. Of these two, the first is easier. In addition, having the proper view is a tremendous aid for one's meditation. In this context, medi- tation means shamatha and vipashyana- meditating on the nature of mind.
Personally, I find it best to develop first the proper view through theory. This does not mean that one should learn the entire Buddhist philosophy. It is desirable to study the view theoretically while concurrently practicing shamatha or another form of meditation, because theory alone is
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useless beyond a certain point. Only meditation is really
effective.
S: Doesn't appropriating a point of view reinforce con-
ceptualthlliking?
R: Yes, to some extent it does. This is why it is extremely important to combine study and practice. Buddha Shakya- muni himself said that one should not rely on words alone, but should experience their meaning.
S: Do the experiences of bliss, clarity, and nonthought as well as the experience of emptiness depend on the tech- niques used on the path?
R: Although these experiences depend somewhat on the meditation techniques used, they depend mainly on the in- dividual practitioner-whether the practitioner is oriented toward experiencing bliss or emptiness.
S: Does nonthought mean that no thoughts arise?
R: Although the experiences of bliss, luminosity, and nonthought are experienced during shamatha meditation, they are only a side-effect of shamatha and not its actual fruition. Nonthought means that one's fixation on various experiences and sense perceptions like hearing, tasting, and so on, is transformed. Instead of feeling separate from one's experience, one feels increasingly at one with it. One has a sense of all-pervasive space. Thoughts do occur, of course, but one does not cling to them. It never happens that no thoughts arise at all.
The fruition of shamatha, and also of vipashyana, is flex- ibility and lightness, in the sense that one is in touch with everything-body, speech, and mind. Normally what hap-
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pens is that even if we want to act positively, our emotions prevent us from orienting our minds in the right direction. Flexibility and lightness means that we have a sense of inner space that allows us to act the way we would really like, without being carried away by our emotional upheavals.
S: What is the difference between alaya-vijfiana and the nature of mind?
R: Alaya-vijfiana is the basis for experiencing confusion. Concepts and thoughts collect in the alaya-vijfiana and later come up to the surface. The nature of mind is emptiness, its quality is luminosity; together they constitute a unity.
S: What role does the alaya-vijfiana play in the arising of confusion?
R: Through the sense consciousness of seeing, for in- stance, a form is grasped; mind consciousness evaluates the perception and the seventh consciousness deposits the im- print created by this evaluation in the alaya-vijfiana. Through habitual patterns that are reinforced in the alaya- vijfiana, disturbing emotions arise; this is called the cloudy mind.
S: I can't imagine these habitual patterns that are depos- ited in the alaya-vijfiana.
R: Impressions and habitual patterns arise as follows: We live in duality because we believe in "I" and "other. " Out of that arise conflicting emotions that condition our actions of body, speech, and mind. These actions, or actually the im- print they leave behind or the behavioral tendencies they create, are placed in the alaya-vijfiana by the seventh con- sciousness. If the proper conditions come together, the im-
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pressions deposited in the alaya-vijfiana are activated; they ripen and are experienced again. This is what is meant by habit-when we are in the habit of doing something, we do it automatically, without having to think about it. However, if we have not acquired a particular habit, then we must think before acting; we have to make an effort, because we cannot act automatically.
S : So everything we do automatically is based on habitual patterns?
R: Yes, one could say so. However, it is important to take into account the intensity of the habitual pattern, including karmic tendencies. Some of our habitual patterns do not stem from this life alone, and patterns formed in previous lifetimes are stronger than the ones formed in this life.
S: In the sevenfold service, one requests the buddhas not to pass into a one-sided nirvana, so to speak. What is meant by this type of nirvana? Is it even possible for a buddha to pass into a one-sided nirvana?
R: This request is addressed to the buddhas and bodhi- sattvas of the ten directions and the three times. From the point of view of the present, there are buddhas who have already passed into nirvana, and others who intend to do so. Buddhas are always working limitlessly for the benefit of beings and have the ability to manifest in countless bodies. However, from the point of view of sentient beings, it is necessary to establish a connection. For this, we need a ref- erence point, and this is exactly what this prayer provides. In order to create this connection, we address this request to the buddhas, as a sort of reference point. The term nir- vana has two meanings. The first meaning refers to a state that lies beyond both samsara and nirvana-a state in which
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there is no longer any separation between samsara and nir- vana and both are experienced as one. The other meaning, the one referred to here, is nirvana as a state in which the form kayas dissolve into the dharmakaya. Developing bo- dhichitta produces limitless benefit for beings. A person who has realized emptiness is able to work for the benefit of beings in one or more bodies.
S: What are the sixty-four qualities of a buddha?
R: These sixty-four qualities are divided into thirty-two qualities that are exclusive attributes of a buddha, and thirty-two qualities of ripening.
One can also say that bud- dhas possess limitless qualities, since these sixty-four quali- ties include all the qualities that can possibly exist.
S: What are the eight qualities of Vajradhara?
R: First, Vajradhara does not have an ordinary body. He is dharmakaya, the unity of emptiness and luminosity. His bodily form is not made of flesh and blood or any other material substance. Even though he appears, his nature is emptiness.
Second, even though he is empty by his very nature, he manifests unobstructedly in his form: as sambhogakaya, blue in color, with crossed wrists, holding a vajra and a ghanta in his hands, and with all the other attributes. This is unobstructed appearance.
Third, he possesses all of the qualities of a buddha, that is, the thirty-two qualities and the eighty special attributes.
Fourth, dharmakaya Vajradhara pervades all of samsara and nirvana. There is nothing that is not pervaded by him. Although he possesses a body, he is not limited to this body but pervades everything to the same extent.
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Fifth, Vajradhara's dharmakaya body does not cast a shadow.
Sixth, he is independent of light and darkness and free from any stains whatsoever.
Seventh, to symbolize the unwavering aspect of dharma- kaya, Vajradhara's body is the color of an autumn sky, deep blue.
Eighth, he possesses omniscience with regard to the three times-past, present, and future-without establishing any distinctions among these concepts, the way we do. To sym- bolize this, his eyes always remain unchangeable in the same position.
S: What does luminosity mean? Should we understand it
symbolically?
R: What is actually meant by luminosity is the aspect of
unobstructedness-becauseofemptinesseverythingispos-
sible, everything can arise unobstructedly and endlessly in each moment. It does not refer to sunlight or artificial light.
S: What does the unobstructedness ofmind refer to?
R: Mind is unobstructed because it is empty by its very nature. In all regards it is perfect emptiness. Since mind is emptiness, it is in itself unobstructed, everything can arise. If this were not the case, emptiness would amount to mere negation, the extreme of nihilism.
S: What is the meaning of the line: "On the threshold of nonduality there is nowhere to dwell"?
R: The arising of mind and phenomena is only true from a relative point of view; ultimately, by their very nature, they are unoriginated, or nonexistent. However, they are not
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nothingness, but rather manifest unceasingly. These two as- pects, that is, the unoriginatedness on the ultimate plane and the unceasing continuity on the relative plane, cannot be distinguished from each other. This is what is meant by freedom from arising, cessation, and dwelling.
Mind and the phenomenal world are ultimately unorigin- ated. However, one could conclude from this that they are devoid of continuity. This is not the case-on the contrary, continuity is unobstructed and everything comes into man- ifestation constantly. Mind experiences the totality of sam- sara and nirvana. Since mind has not arisen and has no end, there can obviously be nowhere to dwell. Thus, the nature of mind is free from arising, cessation, and dwelling.
S: Although mind is free from arising, cessation, and dwelling, do all other phenomena nevertheless arise by vir- tue of their impermanence?
R: On a relative plane, everything-not only external phenomena but also mind-comes into existence and ceases to exist, since thoughts are constantly arising and dis- appearing. However, ultimately, neither mind nor phenom- ena arise.
S: What type of meditation is most used to develop mind- fulness?
R: All forms of meditation aim at developing mindful- ness. Often, one begins with shamatha and tong/en-giving and taking-in order to develop bodhichitta. Also, in the vajrayana, the point of all the yidam visualizations, including both utpatti- and sampannakrama, is to stabilize awareness. For instance, if one practices the utpattikrama by concen- trating on the form of the yidam, mental quietude or sha- matha develops naturally.
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S: I f one is having difficulties with one's ngondro, should
one practice it nonetheless?
R: Although other practices are fine, ngondro is ex- tremely useful. You can see this by comparing the different Buddhist paths. On the sutrayana path of causes and con- ditions you need three endless kalpas to accumulate merit. However, on the vajrayana path there are extraordinary methods like ngondro practice that can be used to accu- mulate merit in an extremely short time. For this reason it is very important to practice ngondro. Even if one cannot do prostrations because of physical impairments, it is still im- portant to practice taking refuge, Vajrasattva mantra, and so on. Among the preliminary practices, guruyoga is espe- cially important. This is because in the path of mahamudra, one's teacher's blessings are essential in order for ultimate wisdom to unfold.
S: Can one practice Vajrasattva mantra without having done prostrations?
R: Yes, if one is sick. Otherwise, one should do all the practices one after the other.
S: On the one hand, we are told that we contain buddha- nature within ourselves and that it is unnecessary to purify the nature ofour minds. On the other, preliminary practices are a form of purification. Is this not contradictory?
R: It is true that all qualities are totally present in one's buddha-nature. However, we are unable to realize this as long as our habitual tendencies prevent us from doing so. In order to liberate ourselves from our habitual tendencies we need both to purify ourselves from our obscurations and evil deeds and also to accumulate merit and wisdom. Only
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the merit and wisdom that we accumulate through ngondro can enable us to recognize our inherent qualities.
S: What are the three gates of liberation?
R: The three gates ofliberation refer to ground, path, and fruition. Ground is free from arising, path is free from char? acteristics, and fruition is free from desire and struggle. Ground in this case refers to the proper view which we have already described-namely, that all phenomena ultimately have neither beginning nor end, and are therefore free from dwelling. The path is the approach to this realization. Since there is nothing on which one can meditate, that is, nothing which distinguishes the path, the path does not have any distinctive characteristics and involves simply dwelling in the original nature of mind. Fruition is free from desire and struggle. It is the realization that ultimately there is no frui-
tion that one could possibly attain. It is also freedom from the insecurity of thinking that one will not attain this fruition.
S: What are the three types of thoughts?
R: Subtle, tangible, and coarse. However, thoughts them- selves are none of these three. It is our fixation on thoughts that creates the difference in intensity. This is why we distin- guish three types of thought. For instance, conflicting emo- tions that create intense upheavals are considered coarse thoughts, whereas subtle thoughts are those that arise dur- ing shamatha meditation but hardly disturb or distract one at all. They simply dissolve immediately after having arisen. Through meditation on mental quietude we can gradually resolve our fixation on thoughts.
S: To me, dissolving thoughts seems easy, but what about bodily pains?
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R: It depends mainly on one's own practice. We are ex- tremely attached to our bodies, which is why it is so difficult to transmute bodily pain. One can begin by first looking at the nature of the sensation or pain when minor aches or ailments arise. This is a very good way of dealing with them, but it requires a certain amount of experience in this type of practice. Ifone practices consistently for a long time, then one will eventually be able to deal with stronger pains in the same way. However, it is difficult because we are so attached to our bodies. Another very good alternative is to develop bodhichitta and take on all the pain of sentient beings by wishing that their pain be gathered in one's own.
S: Does everybody possess a particular karmic connec- tion to a given teacher?
R: No, they do not. This is why we talk about having a "root guru. " This expression designates the teacher who is able to ripen and free the mental continuum of a given stu- dent. This is the characteristic of the root guru that a student should be on the lookout for. In some teacher-student rela- tionships there is already a karmic connection from previ- ous lifetimes because the student had made intense aspira- tion prayers. It is also possible that the teacher may not need any words to introduce the student to mahamudra but can do so through symbols or in other ways.
S: It is said that vajrayana is a means for attaining enlight- enment in one lifetime. Does this not contradict the kalpa- long connection to a guru which you mentioned?
R: In general, one does need a kalpa-long connection with a teacher in order to achieve the state of Vajradhara, the state of oneness, in this lifetime. Then, if one comes into contact with the vajrayana teachings in this lifetime, one can
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achieve enlightenment in an instant on being introduced to the nature of mind because of one's longstanding connec- tion with one's teacher.
Let us suppose that in this lifetime someone has access to the vajrayana teachings and meets a teacher with whom he or she already has a longstanding connnection. By simply following the teacher's instructions, that person will realize the nature of mind and attain enlightenment either in this lifetime or in the near future, that is, in the bardo or in the following lives. It depends on one's individual karma. It is said that one will attain buddhahood in sixteen lifetimes at the most. The seed of enlightenment has been planted in one's mind and is ever closer to ripening.
S: What does abhisheka mean?
R: As a rule, vajrayana abhishekas, also called initiations or empowerments, aim at ripening the mind of the student. An abhisheka is made up of several sections each of which is actually a separable abhisheka. Basically, there are four. The first is the abhisheka ofbody, the "vase abhisheka," that purifies all the obscurations of body. By ripening the body, it leads to the realization of nirmanakaya. The second is the abhisheka of speech, or "secret abhisheka," that purifies obscurations of speech and leads to the realization of sam- bhogakaya. The third is the abhisheka of mind, the "wis- dom-awareness abhisheka. " It introduces the student to the wisdom of bliss and emptiness, the fruition of which is the realization of dharmakaya. The fourth abhisheka is the so- called "word abhiseka," the actual preparation for maha- mudra, the introduction into the nature of mind. Through
this section of the abhisheka, body, speech, and mind are ripened simultaneously. Its fruition is the realization of the oneness of the three kayas, or svabhavikakaya.
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S: Can one learn to have trust and devotion?
R: First one should develop trust, based on which devo- tion can develop. Briefly, trust means being certain that something is right, whether it is the teacher or the teach- ings-not just as a mere thought, but as inner conviction. You trust the Buddha or your teacher when you are sure that they are perfect and that they can really help you. Based on this trust, devotion blazes. Although devotion can have different degrees of intensity, it is always a stronger inner experience than trust. Real, unfabricated devotion consists of seeing the teacher as a perfect buddha.
Trust is like a container into which one can pour some- thing. It is also like a seed that can grow into a plant and bear fruit. If the seed is burnt, no fruit will come out of it. Similarly, according to the Buddha, it is impossible to prac- tice the path ofdharma ifthere is no trust. You do not simply place your trust in something. Rather, trust arises beause one first listens to the dharma, thinks about the contents of the teachings, and develops faith in their rightness. This leads to trust in the teachings and the teacher. Initially, developing trust requires an effort. However, the more you practice, the more trust becomes something natural, that grows organi- cally.
To sum up, trust involves having certainty in the teaching and the teacher-being convinced that they possess the ability to show you the right path. Once trust is established, then devotion can unfold. Traditionally it is said that when you feel devotion, tears well up in your eyes and you get goose bumps and other signs. Finally, devotion comes forth spontaneously, by itself.
