Resembles
a blind person entering a plain 97.
Khenchen-Thrangu-Rinpoche-The-Spiritual-Song-of-Lodro-Thaye
" For example, I can say this table exists because it appears clearly in my mind.
Other than that, I can give no other reason.
Because I can see it with "my" eyes, I can understand it with "my" mind and I can touch it with "my" hand, therefore there seems to be a table there.
If I ask someone else if it exists, they will say it does and when I ask why they will say, "I see it with 'my' eyes and I can touch it with 'my hand.
"' So the existence ofan object depends only on the relationship to our perception and there is no other reason to say it exists.
Using careful reasoning we can come to the conclusion that all phenomena appear to our mind and exist relative to our mind and this is a sign that appearance is mind.
This is why we can say all appearances are mind. In general, there are two kinds ofphenomena: external appearances and internal mental events. We have seen how external phenomena are mind. Subjectively, the mental experiences such as desire, confusion, hatred, compassion, love, happiness, and sadness are also obviously mind. So both external appearances and internal experiences are mind.
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So by examination we first gain the understanding that all appearances are mind. Knowing this we sit down and practice meditation and from this meditation we gain a conviction that this is so, and we can meditate with this direct feeling that all phenomena are mind. The first stage is the "introduction" of all appearance as mind and the second is the causal experience in meditation.
What is the root ofsaying, ''All phenomena are mind? " The text says, "with the foundation consciousness. " In more detail, in the Mind-only Buddhist school the mind has eight aggregates of consciousness. This contrasts with non-Buddhist Indian philosophies where it is believed that these consciousnesses are a single consciousness called the "self" or atman. This non-Buddhist theory says that it seems mind has more than one consciousness but this can be explained by the example of a house with six windows and a single monkey inside; the monkey races around sometimes looking out the north window and sometimes looking out the south window and so forth. From the outside of the house it looks like there are many monkeys (consciousnesses) because one always sees a monkey's face in the six windows. But really, this is just one monkey. The non-Buddhist philosophies therefore conclude there is just one "self" which sometimes is perceived through the eyes, sometimes through the ears, sometimes the tongue and so on like the monkey running around.
From the Buddhist point of view, however, there are actually many consciousnesses. These are usually called the set of six or eight consciousnesses10 whicharecalledaggregatesbecausetherearemany consciousnesses within each ofthese. Each consciousness has its own function; for example, the eye consciousness perceives visual form, and it doesn't hear sounds or smell smells and so on. The ear consciousness hears sounds but doesn't perceive visual forms, and so forth. Each of the six consciousnesses has a particular function and a
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particular organ it is associated with. Thus the six groups of consciousnesses that perceive externally are associated separately with the eyes, ears, nose, tongue, body, and mind.
In addition to the six consciousnesses there is also the seventh consciousness called the afflictive or klesha consciousness. This seventh consciousness is extremely subtle. It maintains the sense of "I" or the obscured notion ofself. It does not have much clarity. We can have an occasional strong clinging to the idea of self such as when we have accomplished something great or have done something terrible, this strong feeling of "I" is the result of the sixth mental consciousness, not the subtle continuous feeling of "I exist. " The ever-present, underlying subtle sense ofselfor ego is the afflictive or seventh consciousness. The ground upon which these consciousnesses arise, the continuity of our mind which is present whether or not other consciousnesses are functioning is the eighth consciousness called the "alaya consciousness," or "all-ground consciousness. " It is that bare continuum of clarity that is never interrupted and is the "foundation of all consciousnesses" mentioned in the root verse. 11
How do these eight consciousnesses come about? Previously, we described two aspects of mind as being empty and being luminous clarity. When the emptiness aspect is strong the alaya consciousness is just empty. When the luminosity aspect becomes stronger, appearances arise in it. Yet if one doesn't examine the nature of that luminosity ofthe foundation consciousness, then without awareness of the essential emptiness of this consciousness, one errs on the side ofluminosity by becoming attached to all the appearances, then the eighth consciousness becomes the "foundation ofall confusion. "12
76. With the foundation consciousness
77. Being neutral, it has a cognizing aspect.
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Next is says that the eighth foundation consciousness is neutral, but has a "cognizing" or luminous clarity. 13 Although the nature of this foundation consciousness gives rise to ignorance, it is neither virtuous nor non-virtuous and is therefore called a neutral state. Virtuous or non-virtuous thoughts may arise to it, but the eighth consciousness itself is neutral. Although the eighth consciousness can give rise to ignorance, the essence of that ignorance is awareness due to its cognizing aspect or its luminosity, in the sense that anything can arise in the eighth consciousness. Since anything can arise in it, the cognizing aspect is also the cause ofthe ignorance or confusion. 14 For instance, ifwe have a television that produces pictures which are so vivid and so clear, we begin to think the things we see on it are really there. A person really appears to be there because it is so clear and perfect and this cognizing aspect itselflends itself to confusion.
78. Empty in essence, its nature is luminous.
79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
80. Unidentifiable as anything, it [resembles} space.
Although there is this aspect of ignorance, the foundation consciousness is "empty in essence" and "its nature is luminous. "15 In fact the emptiness and clarity are inseparable, but because of the power of the clarity aspect, the emptiness aspect of phenomena is not recognized. So the heart essence of awareness is somewhat confused. Although there is this confusion, essentially the foundation consciousness is not some physical, solid thing, but rather "it resembles space. " The statement "the heart essence is awareness" means that the strong aspect of luminosity has the potential of awareness. There is both emptiness and luminosity, but the luminosity is more manifest and this is the heart essence of awareness (Tib. rigpai snying
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po can). This is what is meant by "appearance is mind. " Much arises in the foundation consciousness. When the appearances arise there, it is like our dreams. When we sleep, we can dream of mountains, oceans, horses, and elephants. Actually, they don't really appear, but the thought arises. When thoughts become more and more clear, they appear as things. In that way appearances arise in the mind. So we need to know that appearances are mind's own appearances.
First we must understand that all appearances are mind by simply contemplating it. Then we must experience directly that appearances are mind through meditation by turning inward. Most people never think oflooking inward because their whole mind and consciousness is directed towards outward phenomena. Then through the lama's instructions we learn to look inward and to investigate awareness and consciousness. On top of that we need to know that mind is empty through recognizing its nature.
81. It is immaculately clear, crystaljewel.
So first we must understand that appearances are mind. Then we must realize that mind is empty. If one looks at the essence of mind, we examine or look at the foundation consciousness, the mental consciousness, and the sensory consciousnesses. Wherever we look, we find that mind has no flaws or stains. It's like the clarity of an immaculate jewel or a crystal. If we look into a crystal we think we see something in it, but really there is nothing there, just clarity, just a perfect clear crystal. In this way when we look at the mind there is nothing to see, just sheer clarity. This is what is meant by "empty" or "empty in essence. "
82. It is self-knowing, self-illuminating, like the brilliance ofa butter lamp
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Mind is like a clear crystal and yet it is said to be "self-knowing, and self-illuminating" (Tib. rang rig rang sal). When one looks at mind, one can't find anything there. But mind is not like a total void or interruption of mental continuity, rather, mind is continual, it is always present. That uninterrupted presence is called luminosity. Similarly, if we examine our eye consciousnesses, we can't find anything whatsoever to that consciousness and yet before us are all kinds of continually appearing vivid images. If we examine the ear consciousness, we can't find it anywhere, but the sounds are still heard perfectly clearly. In the same way, when we examine the mental consciousness, we can't point to something and say, "Oh, this is mental consciousness. " But mental consciousness is there continuously apprehending things and has a quality ofcontinuous awareness and cognition. There is the "self-aware, self-luminous" quality of mind and this allows us to know our own luminous nature. It is like the light from a butter lamp. The natural radiance from a butter lamp is the aspect of clarity or luminosity.
83. Inexpressible, it is (like) the experience o fa mute.
Whether we say, "the nature of mind has no intrinsic existence," that is, it is empty or we say, "the mind's continuity is uninterrupted," these are analogies for describing mind. We cannot say, "It is like this. " It is ineffable, impossible to express in words just like the experience of a mute person who eats sugar for the first time and thinks it's really delicious but when asked what it is like, the mute person can only sit there in silence. So expressing the mind's nature is like the experience of a mute.
84. Unveiled, it is splendid transcendent wisdom.
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According to the general view, all phenomena are emptiness. This view is usually arrived at by studying logical arguments. Through logic one examines the mind and sees that it has no identifiable essence. Then one concludes from this analysis that it is emptiness.
However, according to the secret mantra tradition (the Vajrayana), this view is not reached through logic, but rather through direct examination ofthe mind. By looking directly at mind, the emptiness of it is seen and then is understood. When emptiness is understood, one then realizes that "appearances are mind and mind is empty. " One understands that mind is intrinsically non-existent. But this intrinsic non-existence is not simply empty. If one says, "it is not existent," it is still there. If one says, "it is existent," there is no thing there.
The line "Unveiled, it is splendid transcendent wisdom," means that this wisdom cannot be obscured by anything. "Transcendent wisdom" means that there is no person or thing or event that can block it. This luminosity of one's mind couldn't be blocked even if one tried. It is always naturally present without interruption. But the essence of this wisdom being unveiled does not mean it is really some actual thing. Its essence is empty, transparent, splendid, and luminous. It is called "clear light" (Tib. osal), dharmakaya or sugatagarbha. Sugatagarbha is the potential or seed of the Buddha, sometimes called Buddha-nature.
85. Clear light, dharmakaya, sugatagarbha,
86. It ispurefrom the beginningandspontaneous. 87. Nobody can prove it by the use ofexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
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This sugatagarbha is present and is "primordially pure" which is to say that it is flawless and unaffected by any negativity. At the same time, it is always spontaneously present, not created anew but naturally present. In the Middle-way Shentong view it is described as being by nature "completely pure" and "free from incidental blemish. " So this kind of nature is described as "spontaneously present. "
Many wise people have tried to give many examples about this state, but in fact these examples are completely inadequate. Nothing can point it out. For instance, we can use the analogy of a lump of gold buried beneath the ground for explaining the essence of sugatagarbha, but sugatagarbha is not really a big lump. One will never be capable of describing it.
There are nine examples in the Uttaratantra16 that try to describe this Buddha-nature by trying first with one example, then with a second, and then a third and so on. However, if"no words can express it" whatever word one uses will not be right. One cannot say it is this or it isn't this. One cannot use any words. The line "cannot be examined by logic" means that aside from the direct experience in meditation, it cannot be identified through mental concepts. It is the dharmadhatu, the realm of reality.
90. This is laid down right at the beginning 91. One should dissipate all doubts.
In general, as explained above, from the aspect of luminosity it is called sugatagarbha. Words cannot explain it and examples cannot illustrate it; from this aspect of its intrinsic emptiness it is called "dharmadhatu. "This is wisdom and realm (Skt. dhatu). Dharmadhatu is unimaginable, essentially emptiness. This needs to be ". . . laid down right at the beginning. " This is extremely important for meditation.
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All doubts or conceptual embellishments must subsequently be dissipated and one should not indulge in thoughts of "mind is this, it is not this. " Let go ofall such embellishments, recall experiencing mind. If one really practices meditation it will be extremely clear and all doubts are vanquished.
92. Maintaining meditation sustained by the view
93. Is like a garuda soaring to the sky.
94. Devoid o fany fear or doubt
According to the sutra tradition, the establishment of the view
depends on logical reasoning. In the mantra tradition, the view is based on the experience of meditation. Both of these traditions establish the view which is understood from looking at the clarity or luminous aspect o f mind. In the sutra tradition, after contemplating it one thinks, "Oh, it seems to be like this" and establishes the view that way. In the mantra tradition, meditation leads one to the experience of the way it is and thus establishes the view that way. One needs a view or outlook on where one is going. If one has a good view, then one can maintain meditation to its end. Ifone has a good view and maintains the meditative experience, it is likened to the garuda soaring in space. The garuda glides beautifully and gracefully throughout the sky. If one doesn't have the habit of this experience, then one is always wondering whether one's meditation is correct, ifit is good or bad, and so forth. Free ofsuch thoughts, there is no anxiety, doubt, or fear. It is not like when we fly in an airplane and are afraid that it might crash!
95. Meditation without the view
96.
Resembles a blind person entering a plain 97. There is no way to determine the correctpath
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Having "meditation without the view" means that ifone doesn't develop the view and tries to meditate it won't work very well. It is like a blind man wandering on a huge plain who doesn't know whether he is on the right path or not and can't even decide which way to go. Without a view, meditation practice will not go well. One will not have a frame of reference to know where one is and where one is going.
98. Ifwe have the view but cannot meditate
99. It is like a wealthy person consumed with avarice: 100. It does not yield results for himselfand others 101. Practicing the union ofboth is the authentic view.
Having realized the view, unless one then meditates, the view is useless. It is like the rich man who is stingy so when he really needs money, he doesn't use it. Without meditation, there won't be any benefit, just like the money of a rich stingy man doesn't benefit anyone. Therefore, we should fully realize the view and meditate well with this view. The experience of this union of view and meditation is the way of great beings, and we can really achieve the path, and, like them, through this we can achieve the path.
102. This neutral state has an ignorant aspect,
103. Which for five reasons, one does not recognize one's own face.
So how does that basic confusion arise? As described before, the foundation consciousness is neutral but has an ignorant aspect to it. When we don't fully realize the nature of Mahamudra, the root of confusion is present in the eighth foundation consciousness. The root ofthis confusion is the five causes which obscure our true nature; five kinds of ego clinging which cause us to remain in samsara are:
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(1) clinging to self, (2) being proud ofour self, (3) being attached to self, (4) having an incorrect understanding about self, and (5) our mind being too luminous. With these five different causes, we develop clinging to the notion of self and experience excessive clarity and so on. Because we don't understand our own true essence of mind, we don't recognize our "own face. " We loose the ability to recognize the intrinsic emptiness of mind which is the true nature of mind.
I04. The ocean ofco-emergent ignorance,
I 05. Is set in motion by waves o fconfused ego-clinging
When we lack this basic understanding of the true nature of mind, we develop a basic ignorance which is co-emergent with the eighth foundation consciousness. 17 This co-emergent ignorance is like waves occurring on the surface ofan ocean. 18 Clinging to a self is like the waves on the ocean or the seventh afflictive consciousness that arises from the eighth foundation consciousness. The foundation consciousness from which the afflictive consciousness arises is not without confusion or ignorance. But this confusion caused by clinging to a self is not inherently virtuous or non-virtuous because both virtuous seeds (coming from virtuous actions) and non-virtuous seeds (coming from negative actions) can arise in it. The foundation consciousness is therefore classified as neutral. Because the seventh afflictive consciousness arises from the alaya consciousness, it also is neutral even though it is called the "afflictive" consciousness. The seventh consciousness contains the afflictive emotions so it is called "afflictive," but in essence it is neither virtuous or non-virtuous. 19 In general "neutral" refers to both neutral obscurations and neutral non- obscurations. The foundation consciousness is non-obscured neutral and the afflictive consciousness is obscured neutral.
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The eighth foundation consciousness is somewhat obscured because all confused appearances of samsara arise in it. But these confused appearances are not recognized as such. The process works this way: First there's the mere appearance in consciousness and then the clarity of the appearance increases and the waves of self-clinging swell. The afflictive consciousness causes more and more clarity or luminosity. In the foundation consciousness there is only the mere arising ofappearance without a great deal ofclinging. The foundation consciousness is therefore known as "mere arising" (Tib. shar tsham). This mere arising is then not recognized as the beginning of the process of confusion.
106. Awareness becomes the "! "and its own luminosity becomes the objects.
107. The imprints o fsubject and object become solid.
108. So that karma is accumulated and brought to fruition 109. The water wheel o fsamsara turns continuously.
Next, describes the process ofhow appearances arise and lead to confusion rather than perceiving the true nature of reality. It begins when the eighth consciousness receives bewildered20 thoughts of clinging to a self from the seventh afflictive consciousness. This causes the seventh consciousness to become clearer or more luminous causing the beliefin a solid selfto increase and for external phenomena to appear outside oneselfas solid and real. This begins the duality of self and other.
Then based on this subject-object duality, karma is accumulated. Karma is accumulated because we begin to judge outside appearances as "good" and "bad" and begin accepting some appearances and rejecting others. This pushing away from what we think ofas "bad" and being attracted and attached to what we think of as "good"
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gradually leads to the disturbing emotions (or kleshas) ofattachment aversion and ignorance. Then our actions based on these disturbing emotions causes us to experience their results (or karma). This causes cyclic existence to revolve just like a water wheel revolves.
110. While [samsara] is turning, its essence remains immaculate. 111. At the very instance ofappearing, it [appearances] is devoid
oftrue reality.
As explained previously, there is the alaya or foundation consciousness in which the afflicted consciousness causes confusion. In addition to the seventh afflicted consciousness, the six sense consciousnesses are also confused. Karma is then accumulated and the wheel of cyclic existence {samsara) turns. Although samsara appears to cycle in this way, the essence ofthe mind's actual nature is without blemish and its essence is absolutely pure. Thus the true nature is not covered by any disturbing emotions or faults. Since it is essentially stainless, the very arising ofappearances are relative reality and empty of ultimate reality,21 empty of any truth.
In general, in the Middle-way tradition, it is said that the essence of all appearing objects is empty. It is essentially empty, but this doesn't mean that these actual objects aren't there. These objects are empty only oftheir own nature. Appearances do continuously appear to mind, but they are empty of intrinsic nature. Therefore, "while appearing they are empty, while empty they appear. " Appearances and emptiness are not contradictory.
112. just appearance, they are the brilliance ofthe three kayas.
The basic nature of phenomena is essentially empty. This emptiness of essence is dharmakaya. Then the radiance is
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unobstructed. This means that in the essential emptiness of this unborn nature there is nothing inhibiting or obstructing and it is therefore unobstructed. This unobstructed aspect or luminosity is the sambhogakaya. The dynamic energy (Tib. tsal) that arises from this in various ways or emanations is the nirmanakaya. 22
113. The nature o ftheir arising is unborn. 114. The unborn cannot be obstructed. 115. Between these two, there is no abiding.
First of all, appearances are essentially empty but even mere appearances are the manifestation of the three kayas. Furthermore, appearances have three characteristics, which are: unborn, unceasing, and not abiding. Being unborn, there is no beginning and hence no end, and in between these there is nowhere to abide. In the past they are unborn, in the future unceasing, and in the present not abiding so they are completely free ofthe three times ofpast, present, and future.
Unobstructed just means that if their essence is empty, then there is nothing to obstruct it. If it were a solid object, then it could be blocked or obstructed. But being empty it is unobstructed. Unobstructed mind does not have to do with whether outside objects exist or not, but the fact that the mind is empty by nature means that it can arise or manifest as anything. It is not obstructed by its own nature, whatsoever. It is empty. It may seem from our experience that our mind (or thinking) is created by perception ofexternal objects and therefore we experience mind by perceiving an object. But actually it is the other way around: when we have direct experience of mind, we find out that the experience ofobjects is due to the mind. First, the objects are recognized as mind and then with closer examination we discover that mind is essentially empty, which is why it is
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unobstructed, unborn, endless, and does not dwell anywhere. This is because there is nothing there to be born, to abide, and to die.
When saying mind is unobstructed we are talking about the essence of mind, not that the mind is a permanent thing. We are talking about the essential emptiness ofmind. But from the emptiness any amount of prajna or jnana can arise.
Two aspects to mind are emptiness and unobstructedness. The emptiness is like it is-its nature, but through ignorance we conceive ofobjects and phenomena outside ourselves. With this confusion of I and other, karma eventually begins to accumulate. The outside objects don't really exist, but we believe they exist and karma develops from this false belief. But actually it is the essence of mind which is the root or foundation of the whole thing. It is like the foundation from which all karma comes. 23 That is why it is so important to meditate on mind, because that is the very root of the process of creating karma.
It is just like the example of television, you can see what is happening in India or Russia or America. This creates all these endless manifestations, but ifwe suddenly turn the television off, it appears to be all gone. In the same way, we have to recognize what is projecting all these manifestations. We need to get right to the root, which is the mind, and cut this off. Cutting off at the root is like unplugging the television.
116. From this mind itself, so hard to describe,
117. The various displays ofsamsara and nirvana arise.
The essential quality of mind is emptiness and this is difficult or impossible to express. It is hard to say specifically that it is this or that. Yet it is the basis for the manifestation of all samsara and all nirvana. From the basic nature of mind, in cyclic existence, the various
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appearances arise and when there is transcendence of the cycle of samsara, then the various qualities of nirvana arise. So the mind is the source of various appearances.
118. Seeing them as self-liberating is the highest view.
119. Ifit is recognized, all is suchness.
120. Ifthere is nothing to refute or establish, it is the innate state. 121. When conceptual mind is transcended, there is the ultimate.
Foundation Mahamudra is concerned with the way of realizing the view of this basic nature. Path Mahamudra is concerned with how one goes about realizing that the mind is self-liberated and how all these various appearances of samsara and nirvana arise. On the relative level these appearances bind us, but on the absolute level they do not bind us. 24 The mind is self-liberating means it has always been like it is. It is like pounding a heap of ashes-no matter how hard you pound, you still only get ashes. Self-liberation then is the ultimate view when conventional mind is transcended.
Understanding mind as self-liberating is the understanding of everything. If this is recognized as the nature of all things then outer phenomena and inner mind are realized as this very suchness. Then there is no longer anything to accept or reject. This is the innate nature of mind which is completely beyond any intellectual process, completely beyond mind, it is the absolute natural state. If in one- pointed concentration or samadhi one realizes this basic nature, then it is said one has realized the ultimate nature of reality. This completes the discussion of ground Mahamudra.
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Path Mahamudra
II. PATH MAHAMUDRA
0 F THE THREE MAJOR SECfiONS in The Song ofLodro Thaye- ground Mahamudra, path Mahamudra, and fruition Mahamudra-we are in path Mahamudra, which has three parts: the meaning of meditation, the actual practice; the various obstacles and errors that can occur in the practice of Mahamudra and; the
progress through the actual stages.
122. Path Mahamudra refers to
123. The Mahamudra ofmind itselfand the Mahamudra of
apparent existence.
124. Spontaneous mind is the dharmakaya.
125. Spontaneous appearances are the light ofthe dharmakaya.
The section on path Mahamudra begins with a discussion of two aspects of the path of Mahamudra. The first aspect is the mind itselfand the second is all appearances. In the exceptional teachings of the Kagyu tradition, the first aspect is called "the Mahamudra of co-emergent mind itself" and the second aspect is called the "Mahamudra of co-emergent appearance. " The first is looking inwardly at the grasping mind and placing it in a state of meditation,
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which leads to spontaneous mind itself. Secondly, directing one's attention outwardly to objective appearances and meditating on phenomena leads to the realization of spontaneous or co-emergent appearances. But these two are not essentially any different because basically this co-emergent mind itself is dharmakaya and the co- emergent appearances are like the radiance or the result of dharmakaya. So there is really no difference between these two.
The Tibetan word /hen chig (together or co-emergent, also translated as spontaneous) in Mahamudra terms means that this basic nature and the essential essence of one's own mind arises together. The first syllable /hen simply means basically "two things, not one thing. " The second syllable chig means "one" or "single. " So /hen chig means "two together as one," neither two or just one. Co-emergence is not two things because they are essentially the same and it is not a single thing because there are two aspects to it. In terms ofthe mind, one can say "mind" and "its basic nature" are not two separate things, but they are also not a single thing. In the same way, "appearances" and the "essence of appearances" are not two separate things and not one thing.
126. When the blessings ofthe glorious lamas
127. And one's own karmic dispositions come together
128. One sees one's own face as i f meeting an old acquaintance.
We need to recognize our own nature in this way. How do we recognize it? There are two conditions that are necessary: first, the blessing of the glorious lamas. Depending on one's devotion and faith in the lamas, one can receive their blessings. Second, one can have good fortune; karmic readiness by having previously entered the door of dharma, met lamas, listened to dharma, practiced diligently, and being interested in samadhi. This is the good fortune
?
This is why we can say all appearances are mind. In general, there are two kinds ofphenomena: external appearances and internal mental events. We have seen how external phenomena are mind. Subjectively, the mental experiences such as desire, confusion, hatred, compassion, love, happiness, and sadness are also obviously mind. So both external appearances and internal experiences are mind.
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So by examination we first gain the understanding that all appearances are mind. Knowing this we sit down and practice meditation and from this meditation we gain a conviction that this is so, and we can meditate with this direct feeling that all phenomena are mind. The first stage is the "introduction" of all appearance as mind and the second is the causal experience in meditation.
What is the root ofsaying, ''All phenomena are mind? " The text says, "with the foundation consciousness. " In more detail, in the Mind-only Buddhist school the mind has eight aggregates of consciousness. This contrasts with non-Buddhist Indian philosophies where it is believed that these consciousnesses are a single consciousness called the "self" or atman. This non-Buddhist theory says that it seems mind has more than one consciousness but this can be explained by the example of a house with six windows and a single monkey inside; the monkey races around sometimes looking out the north window and sometimes looking out the south window and so forth. From the outside of the house it looks like there are many monkeys (consciousnesses) because one always sees a monkey's face in the six windows. But really, this is just one monkey. The non-Buddhist philosophies therefore conclude there is just one "self" which sometimes is perceived through the eyes, sometimes through the ears, sometimes the tongue and so on like the monkey running around.
From the Buddhist point of view, however, there are actually many consciousnesses. These are usually called the set of six or eight consciousnesses10 whicharecalledaggregatesbecausetherearemany consciousnesses within each ofthese. Each consciousness has its own function; for example, the eye consciousness perceives visual form, and it doesn't hear sounds or smell smells and so on. The ear consciousness hears sounds but doesn't perceive visual forms, and so forth. Each of the six consciousnesses has a particular function and a
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particular organ it is associated with. Thus the six groups of consciousnesses that perceive externally are associated separately with the eyes, ears, nose, tongue, body, and mind.
In addition to the six consciousnesses there is also the seventh consciousness called the afflictive or klesha consciousness. This seventh consciousness is extremely subtle. It maintains the sense of "I" or the obscured notion ofself. It does not have much clarity. We can have an occasional strong clinging to the idea of self such as when we have accomplished something great or have done something terrible, this strong feeling of "I" is the result of the sixth mental consciousness, not the subtle continuous feeling of "I exist. " The ever-present, underlying subtle sense ofselfor ego is the afflictive or seventh consciousness. The ground upon which these consciousnesses arise, the continuity of our mind which is present whether or not other consciousnesses are functioning is the eighth consciousness called the "alaya consciousness," or "all-ground consciousness. " It is that bare continuum of clarity that is never interrupted and is the "foundation of all consciousnesses" mentioned in the root verse. 11
How do these eight consciousnesses come about? Previously, we described two aspects of mind as being empty and being luminous clarity. When the emptiness aspect is strong the alaya consciousness is just empty. When the luminosity aspect becomes stronger, appearances arise in it. Yet if one doesn't examine the nature of that luminosity ofthe foundation consciousness, then without awareness of the essential emptiness of this consciousness, one errs on the side ofluminosity by becoming attached to all the appearances, then the eighth consciousness becomes the "foundation ofall confusion. "12
76. With the foundation consciousness
77. Being neutral, it has a cognizing aspect.
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Next is says that the eighth foundation consciousness is neutral, but has a "cognizing" or luminous clarity. 13 Although the nature of this foundation consciousness gives rise to ignorance, it is neither virtuous nor non-virtuous and is therefore called a neutral state. Virtuous or non-virtuous thoughts may arise to it, but the eighth consciousness itself is neutral. Although the eighth consciousness can give rise to ignorance, the essence of that ignorance is awareness due to its cognizing aspect or its luminosity, in the sense that anything can arise in the eighth consciousness. Since anything can arise in it, the cognizing aspect is also the cause ofthe ignorance or confusion. 14 For instance, ifwe have a television that produces pictures which are so vivid and so clear, we begin to think the things we see on it are really there. A person really appears to be there because it is so clear and perfect and this cognizing aspect itselflends itself to confusion.
78. Empty in essence, its nature is luminous.
79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
80. Unidentifiable as anything, it [resembles} space.
Although there is this aspect of ignorance, the foundation consciousness is "empty in essence" and "its nature is luminous. "15 In fact the emptiness and clarity are inseparable, but because of the power of the clarity aspect, the emptiness aspect of phenomena is not recognized. So the heart essence of awareness is somewhat confused. Although there is this confusion, essentially the foundation consciousness is not some physical, solid thing, but rather "it resembles space. " The statement "the heart essence is awareness" means that the strong aspect of luminosity has the potential of awareness. There is both emptiness and luminosity, but the luminosity is more manifest and this is the heart essence of awareness (Tib. rigpai snying
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po can). This is what is meant by "appearance is mind. " Much arises in the foundation consciousness. When the appearances arise there, it is like our dreams. When we sleep, we can dream of mountains, oceans, horses, and elephants. Actually, they don't really appear, but the thought arises. When thoughts become more and more clear, they appear as things. In that way appearances arise in the mind. So we need to know that appearances are mind's own appearances.
First we must understand that all appearances are mind by simply contemplating it. Then we must experience directly that appearances are mind through meditation by turning inward. Most people never think oflooking inward because their whole mind and consciousness is directed towards outward phenomena. Then through the lama's instructions we learn to look inward and to investigate awareness and consciousness. On top of that we need to know that mind is empty through recognizing its nature.
81. It is immaculately clear, crystaljewel.
So first we must understand that appearances are mind. Then we must realize that mind is empty. If one looks at the essence of mind, we examine or look at the foundation consciousness, the mental consciousness, and the sensory consciousnesses. Wherever we look, we find that mind has no flaws or stains. It's like the clarity of an immaculate jewel or a crystal. If we look into a crystal we think we see something in it, but really there is nothing there, just clarity, just a perfect clear crystal. In this way when we look at the mind there is nothing to see, just sheer clarity. This is what is meant by "empty" or "empty in essence. "
82. It is self-knowing, self-illuminating, like the brilliance ofa butter lamp
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THE SPIRITUAL SONG OF LODRO THAYE
Mind is like a clear crystal and yet it is said to be "self-knowing, and self-illuminating" (Tib. rang rig rang sal). When one looks at mind, one can't find anything there. But mind is not like a total void or interruption of mental continuity, rather, mind is continual, it is always present. That uninterrupted presence is called luminosity. Similarly, if we examine our eye consciousnesses, we can't find anything whatsoever to that consciousness and yet before us are all kinds of continually appearing vivid images. If we examine the ear consciousness, we can't find it anywhere, but the sounds are still heard perfectly clearly. In the same way, when we examine the mental consciousness, we can't point to something and say, "Oh, this is mental consciousness. " But mental consciousness is there continuously apprehending things and has a quality ofcontinuous awareness and cognition. There is the "self-aware, self-luminous" quality of mind and this allows us to know our own luminous nature. It is like the light from a butter lamp. The natural radiance from a butter lamp is the aspect of clarity or luminosity.
83. Inexpressible, it is (like) the experience o fa mute.
Whether we say, "the nature of mind has no intrinsic existence," that is, it is empty or we say, "the mind's continuity is uninterrupted," these are analogies for describing mind. We cannot say, "It is like this. " It is ineffable, impossible to express in words just like the experience of a mute person who eats sugar for the first time and thinks it's really delicious but when asked what it is like, the mute person can only sit there in silence. So expressing the mind's nature is like the experience of a mute.
84. Unveiled, it is splendid transcendent wisdom.
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According to the general view, all phenomena are emptiness. This view is usually arrived at by studying logical arguments. Through logic one examines the mind and sees that it has no identifiable essence. Then one concludes from this analysis that it is emptiness.
However, according to the secret mantra tradition (the Vajrayana), this view is not reached through logic, but rather through direct examination ofthe mind. By looking directly at mind, the emptiness of it is seen and then is understood. When emptiness is understood, one then realizes that "appearances are mind and mind is empty. " One understands that mind is intrinsically non-existent. But this intrinsic non-existence is not simply empty. If one says, "it is not existent," it is still there. If one says, "it is existent," there is no thing there.
The line "Unveiled, it is splendid transcendent wisdom," means that this wisdom cannot be obscured by anything. "Transcendent wisdom" means that there is no person or thing or event that can block it. This luminosity of one's mind couldn't be blocked even if one tried. It is always naturally present without interruption. But the essence of this wisdom being unveiled does not mean it is really some actual thing. Its essence is empty, transparent, splendid, and luminous. It is called "clear light" (Tib. osal), dharmakaya or sugatagarbha. Sugatagarbha is the potential or seed of the Buddha, sometimes called Buddha-nature.
85. Clear light, dharmakaya, sugatagarbha,
86. It ispurefrom the beginningandspontaneous. 87. Nobody can prove it by the use ofexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
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This sugatagarbha is present and is "primordially pure" which is to say that it is flawless and unaffected by any negativity. At the same time, it is always spontaneously present, not created anew but naturally present. In the Middle-way Shentong view it is described as being by nature "completely pure" and "free from incidental blemish. " So this kind of nature is described as "spontaneously present. "
Many wise people have tried to give many examples about this state, but in fact these examples are completely inadequate. Nothing can point it out. For instance, we can use the analogy of a lump of gold buried beneath the ground for explaining the essence of sugatagarbha, but sugatagarbha is not really a big lump. One will never be capable of describing it.
There are nine examples in the Uttaratantra16 that try to describe this Buddha-nature by trying first with one example, then with a second, and then a third and so on. However, if"no words can express it" whatever word one uses will not be right. One cannot say it is this or it isn't this. One cannot use any words. The line "cannot be examined by logic" means that aside from the direct experience in meditation, it cannot be identified through mental concepts. It is the dharmadhatu, the realm of reality.
90. This is laid down right at the beginning 91. One should dissipate all doubts.
In general, as explained above, from the aspect of luminosity it is called sugatagarbha. Words cannot explain it and examples cannot illustrate it; from this aspect of its intrinsic emptiness it is called "dharmadhatu. "This is wisdom and realm (Skt. dhatu). Dharmadhatu is unimaginable, essentially emptiness. This needs to be ". . . laid down right at the beginning. " This is extremely important for meditation.
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All doubts or conceptual embellishments must subsequently be dissipated and one should not indulge in thoughts of "mind is this, it is not this. " Let go ofall such embellishments, recall experiencing mind. If one really practices meditation it will be extremely clear and all doubts are vanquished.
92. Maintaining meditation sustained by the view
93. Is like a garuda soaring to the sky.
94. Devoid o fany fear or doubt
According to the sutra tradition, the establishment of the view
depends on logical reasoning. In the mantra tradition, the view is based on the experience of meditation. Both of these traditions establish the view which is understood from looking at the clarity or luminous aspect o f mind. In the sutra tradition, after contemplating it one thinks, "Oh, it seems to be like this" and establishes the view that way. In the mantra tradition, meditation leads one to the experience of the way it is and thus establishes the view that way. One needs a view or outlook on where one is going. If one has a good view, then one can maintain meditation to its end. Ifone has a good view and maintains the meditative experience, it is likened to the garuda soaring in space. The garuda glides beautifully and gracefully throughout the sky. If one doesn't have the habit of this experience, then one is always wondering whether one's meditation is correct, ifit is good or bad, and so forth. Free ofsuch thoughts, there is no anxiety, doubt, or fear. It is not like when we fly in an airplane and are afraid that it might crash!
95. Meditation without the view
96.
Resembles a blind person entering a plain 97. There is no way to determine the correctpath
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Having "meditation without the view" means that ifone doesn't develop the view and tries to meditate it won't work very well. It is like a blind man wandering on a huge plain who doesn't know whether he is on the right path or not and can't even decide which way to go. Without a view, meditation practice will not go well. One will not have a frame of reference to know where one is and where one is going.
98. Ifwe have the view but cannot meditate
99. It is like a wealthy person consumed with avarice: 100. It does not yield results for himselfand others 101. Practicing the union ofboth is the authentic view.
Having realized the view, unless one then meditates, the view is useless. It is like the rich man who is stingy so when he really needs money, he doesn't use it. Without meditation, there won't be any benefit, just like the money of a rich stingy man doesn't benefit anyone. Therefore, we should fully realize the view and meditate well with this view. The experience of this union of view and meditation is the way of great beings, and we can really achieve the path, and, like them, through this we can achieve the path.
102. This neutral state has an ignorant aspect,
103. Which for five reasons, one does not recognize one's own face.
So how does that basic confusion arise? As described before, the foundation consciousness is neutral but has an ignorant aspect to it. When we don't fully realize the nature of Mahamudra, the root of confusion is present in the eighth foundation consciousness. The root ofthis confusion is the five causes which obscure our true nature; five kinds of ego clinging which cause us to remain in samsara are:
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(1) clinging to self, (2) being proud ofour self, (3) being attached to self, (4) having an incorrect understanding about self, and (5) our mind being too luminous. With these five different causes, we develop clinging to the notion of self and experience excessive clarity and so on. Because we don't understand our own true essence of mind, we don't recognize our "own face. " We loose the ability to recognize the intrinsic emptiness of mind which is the true nature of mind.
I04. The ocean ofco-emergent ignorance,
I 05. Is set in motion by waves o fconfused ego-clinging
When we lack this basic understanding of the true nature of mind, we develop a basic ignorance which is co-emergent with the eighth foundation consciousness. 17 This co-emergent ignorance is like waves occurring on the surface ofan ocean. 18 Clinging to a self is like the waves on the ocean or the seventh afflictive consciousness that arises from the eighth foundation consciousness. The foundation consciousness from which the afflictive consciousness arises is not without confusion or ignorance. But this confusion caused by clinging to a self is not inherently virtuous or non-virtuous because both virtuous seeds (coming from virtuous actions) and non-virtuous seeds (coming from negative actions) can arise in it. The foundation consciousness is therefore classified as neutral. Because the seventh afflictive consciousness arises from the alaya consciousness, it also is neutral even though it is called the "afflictive" consciousness. The seventh consciousness contains the afflictive emotions so it is called "afflictive," but in essence it is neither virtuous or non-virtuous. 19 In general "neutral" refers to both neutral obscurations and neutral non- obscurations. The foundation consciousness is non-obscured neutral and the afflictive consciousness is obscured neutral.
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The eighth foundation consciousness is somewhat obscured because all confused appearances of samsara arise in it. But these confused appearances are not recognized as such. The process works this way: First there's the mere appearance in consciousness and then the clarity of the appearance increases and the waves of self-clinging swell. The afflictive consciousness causes more and more clarity or luminosity. In the foundation consciousness there is only the mere arising ofappearance without a great deal ofclinging. The foundation consciousness is therefore known as "mere arising" (Tib. shar tsham). This mere arising is then not recognized as the beginning of the process of confusion.
106. Awareness becomes the "! "and its own luminosity becomes the objects.
107. The imprints o fsubject and object become solid.
108. So that karma is accumulated and brought to fruition 109. The water wheel o fsamsara turns continuously.
Next, describes the process ofhow appearances arise and lead to confusion rather than perceiving the true nature of reality. It begins when the eighth consciousness receives bewildered20 thoughts of clinging to a self from the seventh afflictive consciousness. This causes the seventh consciousness to become clearer or more luminous causing the beliefin a solid selfto increase and for external phenomena to appear outside oneselfas solid and real. This begins the duality of self and other.
Then based on this subject-object duality, karma is accumulated. Karma is accumulated because we begin to judge outside appearances as "good" and "bad" and begin accepting some appearances and rejecting others. This pushing away from what we think ofas "bad" and being attracted and attached to what we think of as "good"
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gradually leads to the disturbing emotions (or kleshas) ofattachment aversion and ignorance. Then our actions based on these disturbing emotions causes us to experience their results (or karma). This causes cyclic existence to revolve just like a water wheel revolves.
110. While [samsara] is turning, its essence remains immaculate. 111. At the very instance ofappearing, it [appearances] is devoid
oftrue reality.
As explained previously, there is the alaya or foundation consciousness in which the afflicted consciousness causes confusion. In addition to the seventh afflicted consciousness, the six sense consciousnesses are also confused. Karma is then accumulated and the wheel of cyclic existence {samsara) turns. Although samsara appears to cycle in this way, the essence ofthe mind's actual nature is without blemish and its essence is absolutely pure. Thus the true nature is not covered by any disturbing emotions or faults. Since it is essentially stainless, the very arising ofappearances are relative reality and empty of ultimate reality,21 empty of any truth.
In general, in the Middle-way tradition, it is said that the essence of all appearing objects is empty. It is essentially empty, but this doesn't mean that these actual objects aren't there. These objects are empty only oftheir own nature. Appearances do continuously appear to mind, but they are empty of intrinsic nature. Therefore, "while appearing they are empty, while empty they appear. " Appearances and emptiness are not contradictory.
112. just appearance, they are the brilliance ofthe three kayas.
The basic nature of phenomena is essentially empty. This emptiness of essence is dharmakaya. Then the radiance is
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unobstructed. This means that in the essential emptiness of this unborn nature there is nothing inhibiting or obstructing and it is therefore unobstructed. This unobstructed aspect or luminosity is the sambhogakaya. The dynamic energy (Tib. tsal) that arises from this in various ways or emanations is the nirmanakaya. 22
113. The nature o ftheir arising is unborn. 114. The unborn cannot be obstructed. 115. Between these two, there is no abiding.
First of all, appearances are essentially empty but even mere appearances are the manifestation of the three kayas. Furthermore, appearances have three characteristics, which are: unborn, unceasing, and not abiding. Being unborn, there is no beginning and hence no end, and in between these there is nowhere to abide. In the past they are unborn, in the future unceasing, and in the present not abiding so they are completely free ofthe three times ofpast, present, and future.
Unobstructed just means that if their essence is empty, then there is nothing to obstruct it. If it were a solid object, then it could be blocked or obstructed. But being empty it is unobstructed. Unobstructed mind does not have to do with whether outside objects exist or not, but the fact that the mind is empty by nature means that it can arise or manifest as anything. It is not obstructed by its own nature, whatsoever. It is empty. It may seem from our experience that our mind (or thinking) is created by perception ofexternal objects and therefore we experience mind by perceiving an object. But actually it is the other way around: when we have direct experience of mind, we find out that the experience ofobjects is due to the mind. First, the objects are recognized as mind and then with closer examination we discover that mind is essentially empty, which is why it is
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unobstructed, unborn, endless, and does not dwell anywhere. This is because there is nothing there to be born, to abide, and to die.
When saying mind is unobstructed we are talking about the essence of mind, not that the mind is a permanent thing. We are talking about the essential emptiness ofmind. But from the emptiness any amount of prajna or jnana can arise.
Two aspects to mind are emptiness and unobstructedness. The emptiness is like it is-its nature, but through ignorance we conceive ofobjects and phenomena outside ourselves. With this confusion of I and other, karma eventually begins to accumulate. The outside objects don't really exist, but we believe they exist and karma develops from this false belief. But actually it is the essence of mind which is the root or foundation of the whole thing. It is like the foundation from which all karma comes. 23 That is why it is so important to meditate on mind, because that is the very root of the process of creating karma.
It is just like the example of television, you can see what is happening in India or Russia or America. This creates all these endless manifestations, but ifwe suddenly turn the television off, it appears to be all gone. In the same way, we have to recognize what is projecting all these manifestations. We need to get right to the root, which is the mind, and cut this off. Cutting off at the root is like unplugging the television.
116. From this mind itself, so hard to describe,
117. The various displays ofsamsara and nirvana arise.
The essential quality of mind is emptiness and this is difficult or impossible to express. It is hard to say specifically that it is this or that. Yet it is the basis for the manifestation of all samsara and all nirvana. From the basic nature of mind, in cyclic existence, the various
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appearances arise and when there is transcendence of the cycle of samsara, then the various qualities of nirvana arise. So the mind is the source of various appearances.
118. Seeing them as self-liberating is the highest view.
119. Ifit is recognized, all is suchness.
120. Ifthere is nothing to refute or establish, it is the innate state. 121. When conceptual mind is transcended, there is the ultimate.
Foundation Mahamudra is concerned with the way of realizing the view of this basic nature. Path Mahamudra is concerned with how one goes about realizing that the mind is self-liberated and how all these various appearances of samsara and nirvana arise. On the relative level these appearances bind us, but on the absolute level they do not bind us. 24 The mind is self-liberating means it has always been like it is. It is like pounding a heap of ashes-no matter how hard you pound, you still only get ashes. Self-liberation then is the ultimate view when conventional mind is transcended.
Understanding mind as self-liberating is the understanding of everything. If this is recognized as the nature of all things then outer phenomena and inner mind are realized as this very suchness. Then there is no longer anything to accept or reject. This is the innate nature of mind which is completely beyond any intellectual process, completely beyond mind, it is the absolute natural state. If in one- pointed concentration or samadhi one realizes this basic nature, then it is said one has realized the ultimate nature of reality. This completes the discussion of ground Mahamudra.
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Path Mahamudra
II. PATH MAHAMUDRA
0 F THE THREE MAJOR SECfiONS in The Song ofLodro Thaye- ground Mahamudra, path Mahamudra, and fruition Mahamudra-we are in path Mahamudra, which has three parts: the meaning of meditation, the actual practice; the various obstacles and errors that can occur in the practice of Mahamudra and; the
progress through the actual stages.
122. Path Mahamudra refers to
123. The Mahamudra ofmind itselfand the Mahamudra of
apparent existence.
124. Spontaneous mind is the dharmakaya.
125. Spontaneous appearances are the light ofthe dharmakaya.
The section on path Mahamudra begins with a discussion of two aspects of the path of Mahamudra. The first aspect is the mind itselfand the second is all appearances. In the exceptional teachings of the Kagyu tradition, the first aspect is called "the Mahamudra of co-emergent mind itself" and the second aspect is called the "Mahamudra of co-emergent appearance. " The first is looking inwardly at the grasping mind and placing it in a state of meditation,
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which leads to spontaneous mind itself. Secondly, directing one's attention outwardly to objective appearances and meditating on phenomena leads to the realization of spontaneous or co-emergent appearances. But these two are not essentially any different because basically this co-emergent mind itself is dharmakaya and the co- emergent appearances are like the radiance or the result of dharmakaya. So there is really no difference between these two.
The Tibetan word /hen chig (together or co-emergent, also translated as spontaneous) in Mahamudra terms means that this basic nature and the essential essence of one's own mind arises together. The first syllable /hen simply means basically "two things, not one thing. " The second syllable chig means "one" or "single. " So /hen chig means "two together as one," neither two or just one. Co-emergence is not two things because they are essentially the same and it is not a single thing because there are two aspects to it. In terms ofthe mind, one can say "mind" and "its basic nature" are not two separate things, but they are also not a single thing. In the same way, "appearances" and the "essence of appearances" are not two separate things and not one thing.
126. When the blessings ofthe glorious lamas
127. And one's own karmic dispositions come together
128. One sees one's own face as i f meeting an old acquaintance.
We need to recognize our own nature in this way. How do we recognize it? There are two conditions that are necessary: first, the blessing of the glorious lamas. Depending on one's devotion and faith in the lamas, one can receive their blessings. Second, one can have good fortune; karmic readiness by having previously entered the door of dharma, met lamas, listened to dharma, practiced diligently, and being interested in samadhi. This is the good fortune
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