This means that, other than resting in the basic nature
ofawareness
itself, there is no particular object at all on which to meditate or anything to do.
Khenchen-Thrangu-Rinpoche-The-Spiritual-Song-of-Lodro-Thaye
" 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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of being receptive. So if these two conditions exist, Mahamudra is revealed and one recognizes it in the way one recognizes an old acquaintance. That is, like seeing someone you've met before and recalling, "Oh yes, I know you! " Like this example, the basic nature of the mind is recognized.
129. Endless explanation is useless,
130. The beginner needs a starting point.
131. Don't welcome or dwell on thoughts ofpast andfuture.
There is no point in looking for much explanation of Mahamudra. In short, the practice arises out of confidence, faith, and diligence and other than that there is really no point in endless explanation. Therefore, it is through meditation that recognition of the true nature takes place. What the beginner needs are methods to put into practice. For instance, one needs to practice the four common preliminary practices (four thoughts that turn the mind), the uncommon preliminary practices (Tib. Ngondro), and the practice oftranquility meditation (Skt. Shamatha). The beginner needs various kinds oftechniques. First the mind must be brought to rest based on various techniques in the samadhi of tranquility meditation.
In Shamatha practice, but not exclusively in Shamatha practice, it is taught "Don't embrace thoughts of the past. " This means not to dwell on all the things one has done. Those thoughts should be temporarily set aside. Also set aside what one has just recently done. Similarly, don't think about what one is going to do the next day, making plans, and so forth. One also shouldn't dwell on the present by thinking about what one is doing right now, such as thinking that one is sitting and meditating. So this is giving up thoughts of past and future in one's meditation.
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132. In each moment, there is the mind ofnowness.
So how should we meditate? If we consider the past and the future, then discursive thinking takes over. We begin to think, "this happened to me" or ''I'm going to do this" and soon we are lost in many discursive thoughts. So don't think about the past or the future. Then we have awareness of the present (Tib. dantar gyi shepa). This awareness of the present is the momentary awareness of this very present instant. Ifone looks at this instant right now, then discursive thought will naturally not arise. Sometimes we call this awareness "fresh" (Tib. soma), which basically means "new" and this refers to the moment when discursive thoughts haven't yet arrived and there is just the freshness ofthe present awareness. So it is called "the instant ofawareness ofthe present. " An instant is ofvery, very briefduration and we should remain in the essence of this infinitely brief instant of present awareness.
133. In the continual, innate state
134. There is not the slightest thingfor mind to meditate on,
135. Orfor getting lostfor a moment in the confusion ofwandering
thought.
The awareness ofthe present should be completely unfabricated. There is nothing to create, just rest in the fundamental nature in whatever is the essence of what is, rather than thinking, "I will meditate," "I will realize emptiness," "I will contemplate clearly," or "I will do it like this. " We must rest in the mind's own basic nature, the natural fundamental state which is uncontrived. Then as the text says, "there is not the slightest thing for mind to meditate on" which means there is actually no meditation.
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Although there is nothing to meditate on, this is not distraction. If in this state of awareness we are distracted or waver, then we go astray. The text says not to get "lost for a moment in the confusion ofwandering thought. " Through steady mindful awareness we simply abide in the natural fundamental state ofthe present moment, without falling into distraction. Not only that, but do not fall offeven for an instant, because even in that instant of distraction the basic nature of mind is lost.
Now ordinary mind25 (Tib. thamalgyi shepa) and freshness (Tib. soma) are a way of seeing the essence of mind in its uncontrived state. Seeing that essence, if you don't rely on mindfulness and awareness, it will instantly disintegrate. Once it is lost, you are just an ordinary person. Therefore, you must always guard mindfulness and awareness. Always rest in the freshness of the present moment without contrivance or wavering-always maintain that.
"Uncontrived" means that the mind itself is not following after thoughts, that is, its nature or essence is uncontrived. Within this uncontrived state, one abides always. Usually mind is producing a lot of thoughts and this is what we mean by contrived. We remember things and we fabricate or make up many things. Being uncontrived means cultivating just the essential nature of mind.
In some commentaries, it says that mindfulness and awareness are compared to a spy-someone who watches carefully without drawing any attention to themselves, so they won't get caught.
136. [For the mind to be} Without distraction, without meditation orfabrication is essential,
137. Fresh, relaxed and naturally clear.
There are six essential points in resting or placing the mind: (1) without distraction, (2) without meditation, (3) non-fabricated, (4)
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to have a fresh mind, (5) to have a relaxed mind, and (6) for the mind to be naturally dear.
These six essential points can be condensed into three important points. The meditation instructions are to be undistracted and rest in freshness of mind. If one's mind wanders off. then one's state feels old and stale. Therefore, being without distraction, stay in the awareness of "nowness," and being in the present instant without wandering offis dwelling in freshness. Thus, (1) "without distraction" and (4) "freshness" are related and summarized in the first point. Secondly, when resting in this fresh, present state there is not the slightest thing for mind to meditate on. This is non-meditation.
This means that, other than resting in the basic nature ofawareness itself, there is no particular object at all on which to meditate or anything to do. So we just relax as we are without any contrivance. So (2) "without meditation" can be joined to (5) "relaxation" as the second point. The third is non-fabrication, nothing to make, so there is natural clarity. This meditation is extremely dear and pure. When you are caught up in fabrication, this clarity and purity don't occur. If you're not making up anything, then meditation is naturally clear and pure. So, (3) without fabrication and (6) rest in innate clarity are the third point.
138. In the space ofthe three doors offreedom,
139. Carefolly establish mindfUlness and awareness.
Meditating with these six methods, the text says, "(rest) in the space of the three doors to freedom," which refers to the first three methods of non-distraction, non-meditation, and non-fabrication. In other texts the three doors to freedom are usually listed as the causes free of characteristics, the fruition free of aspiration, and the essence, emptiness. However, in Jamgon Kongtrul's text this refers
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to non-distraction, non-meditation and non-fabrication. When Jamgon Kongtrul refers to the space ofthe three doors, he is referring to the mind when it is beyond thoughts of past, present, and future, like complete space. So the space ofnon-distraction, non-meditation, and non-fabrication is maintained by mindfulness and awareness. Mindfulness and awareness are extremely important in all meditation practice. For instance, in the Bodhisattva's Ulay ofLife Shantideva honors those who meditate with a guarded mind with hands folded, praying to them, to maintain mindfulness and awareness because it is absolutely necessary on the path. He advises them to guard their mindfulness and awareness more carefully than even their very life.
Shantideva gives the example that the mind is like a door with mindfulness and awareness the guards at the door. For instance, in a house everyone must come through the door whether they are an important guest or a thief. So the door is very important. If thieves see that there is a very strong or powerful guard there they won't attempt to break in. On the other hand, if they see that there is no guard or a very weak one, they will go ahead and attempt to break in and steal. The disturbing emotions and discursive thoughts are like the thieves or bandits that are trying to steal. Mindfulness and awareness are like the guard at the door preventing things from being stolen. We can also say the mind is like a bank. Mindfulness is like a guard at the door ofthe bank that needs to be very powerful and well equipped with a gun. If the guard isn't powerful and vigilant, he can'~ protect the bank. Sometimes mindfulness is lost, like in an Indian bank. In India the guard ofa bank is supposed to be guarding against thieves and bandits but he is also a dangerous person because he has a gun. He might just come in and hold up the bank himself. So they have the gun chained to a pillar outside the door so he can still brandish it around, but he can't go anywhere with it himself. This example shows that as well as the guard of
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THE SPIRITUAL SONG OF LODRO THAYE
mindfulness, we also need awareness to make sure that the mindfulness is taking place properly.
140. The balance ofmind between tight and loose must always be kept. 141. Thus subtle, gross and strong thoughts will be pacified.
With careful mindfulness and awareness, the mind should be in a state of being perfectly toned, neither too loose nor too tight; being perfectly balanced between those two at all times. In this way all the different kinds of thoughts, subtle discursive thoughts, more obvious and very powerful thoughts, will all eventually be pacified.
142. Remain in the state ofnatural, uncontrived mind. 143. Gradually, the four grades o fexperience will arise.
When thoughts are thus pacified, one can abide within an uncontrived, natural state. If one is meditating in that state, the experience is of greater and greater clarity and gradually the four stages of experience will arise in succession. First one's meditative experience is "the waterfall from a high cliff" which is the experience of first meditating, because it seems that one has many more thoughts and mental disturbances than before one began meditating. If one tries to meditate, everything seems much more turbulent than before. But in fact it is not more turbulent, it is just that one has now taken a look at the mind and naturally understands what it is like. So one is now more aware ofall the turbulent and subtle thoughts that arise. The second stage is the stage of "the flow of a river. " It is like a great river that is somewhat calmer and more peaceful, slowly moving towards the sea. The third stage is "an ocean without waves" where the mind is completely still and stabilized like a still ocean. The fourth stage is "the sky without clouds" which
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is an absolutely transparent, dear state, much like water evaporating off the ocean.
144. The sun o fluminosity will continuously shine
145. And the root ofMahamudra meditation will have been planted. 146. Ifit is lacking, talk ofhigher realization
147. Resembles building a castle without a foundation.
After these four experiences have gradually come about m succession, finally the stage of dear light will take place, or as the text says, "the sun of luminosity continuously shine. " The mind will abide constantly, just like a sun that doesn't rise and set, but is always present in a state of clarity. When that happens, one has established the foundation of the meditation of Mahamudra. It is stabilized and the root has been planted.
Without having a true or abiding experience of the meditation of Mahamudra arising in one's stream of being, just imaging that "I have a great experience" won't work. It is just like building a house without a foundation. A house needs a strong foundation and without it will never be solid or strong.
148. Yet being too attached to it is an activity ofmara.
There are certain experiences (Tib. nam) that occur when the mind is already in great clarity. If these experiences occur, it is very good. However, we must not become attached to these experiences. As soon as we start to have thoughts like, "This is really important. I have attained great clarity" or "I have attained stability of mind," then this is called "an activity of mara. " The maras were the negative forces that tried to keep the Buddha from reaching enlightenment. They are not an external demon as they are
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sometimes portrayed. A mara is more an obstacle to a spiritual practice or to our samadhi meditation.
Sometimes we may have very good meditation with good experiences. Many people repeat that their meditation goes very well with either good clarity or good abiding; then one day they can't seem to retrieve it. One day it is good, then it won't happen again. This can create a great deal of hope and anxiety, creating a problem in our meditation. We become attached to the good experiences and worry about the bad ones. Actually, our view should be that whatever experience arises in the mind doesn't matter. If a good experience arises, that's very good; if a bad experience arises, it doesn't make any difference. This is because the mind is basically a collection of all kinds of experiences-good and bad and mixed experiences-that constantly arise and there is really no difference of what kind of experience it is. Nagarjuna says these meditative experiences and people are like mangos. Mangos often look ripe on the outside, but when they are opened, they may not be ripe. At other times, mangos look like they are not ripe on the outside, but upon opening them they are very ripe. So it is with mind-sometimes it has good experiences, sometimes it has bad experiences, sometimes it only seems to be good or only seems to be bad. But essentially, there really isn't any difference between these two conditions.
149. Those who have studied little, but apply great effort 150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
We shouldn't have any attachment to whatever experience arises. Someone who perseveres with effort for a while and feels something has happened in their meditation experience might become very confused by the experience and start to develop pride, thinking, "Now
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I really have good qualities. " Then that good experience itselfleads to confusion so that they are "guiding themselves and others to the lower realms. " So it is important not to become too attached to any expenence.
I52. Bliss, clarity, and non-thought may be wonderfUl experiences, I 53. But they are causes ofsamsara ifone clings to them.
Even the very excellent experiences that occur in samadhi such as bliss, clarity and non-thought can be the actual cause of samsara if there is any kind of fixation or attachment to these experiences. It is important never to get attached in this way.
So, in summary, this chapter described the meaning and actual practice of meditation and the possible ways to go astray and the mistakes that can happen, and how to avoid them.
Questions
Question: What is the relationship between "co-emergent mind" and what is called "ordinary mind. "
Rinpoche: The relationship between co-emergence and "ordinary mind" or thamalgyi shepa in Tibetan is that they are pretty much the same thing. Generally, co-emergence is used to describe the true nature of things. Thamal gyi shepa is a very special term used by some of the Kagyu lamas because if you have some kind of hope when you meditate that you really are going to meditate on this fantastic state, on this nature of mind, this wonderful state of mind, it could put one into a bad frame of mind. To keep people from looking forward to this great fantastic thing, certain Kagyu lamas began to use this very uncommon word so that meditators would
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not have so much hope, because it is actually just very ordinary, normal mind. The idea of co-emergence (/hen chig) sounds very esoteric and difficult to understand, very far away. However, if we translate it as ordinary mind (thamal gyi shepa) it is easier to understand, just the uncontrived mind that one already has.
Question: How do we deal with anger using this Mahamudra approach?
Rinpoche: Looking at the essence of anger-if you have the introduction or transmission then there is nothing there, and if you realize that, it is pretty much Mahamudra. Usually all the things that occur in the mind, whatever they are, happiness, sadness, and so forth, you should regard them essentially as, "wind moving in space," as it says in some commentaries. No matter how much wind blows in space, nothing is harmed. In that way, when kleshas or happiness or sadness arise there is no problem whatsoever. You have to realize that. You have to stabilize it, you have to meditate.
Question: Could you please explain the relationship between having the view and meditating
Rinpoche: First there is the sutra tradition according to the view of Middle-way, there is emptiness, and emptiness is like such and such. There is the Buddha-nature which pervades all beings, and it is like such and such. Clearly contemplating these things is a kind of understanding that comes from mental activity. Thinking about it and figuring it out- "this must be what it is like" and so on, then a kind of experience takes place.
Secondly, based on experience, then an authentic lama gives a pointing out experience of mind's nature. Whether or not the individual has a good understanding of the texts or not, the lama says, "Sit here, look at your mind and meditate! " Then the lama
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asks, "What arises? " "What is mind? " "What is it like? " "Where is it? " Some lamas like Trungpa Rinpoche give an introduction to ordinary mind. This is giving the view based on experience. Once you have this view, then you meditate on it. So it is the view based on the introduction or transmission, and is followed up by meditation.
Question: Why is view and meditation inseparable?
Rinpoche: View is like the door. Then contemplating again and again, eventually, whenever you meditate it is there. When the view is first introduced it is not yet stable. You think, "Oh yes, that is probably so" or, "Oh, maybe not, that is not really it" and so on, with many fluctuations. Then when you have meditational experience of it, whenever you meditate, you arrive exactly right on it.
Question: Do the four experiences come after mind is abiding in its own place?
Rinpoche: The Tibetan word rang bab means falling on itself or, by itself, and refers to the natural essence of mind. Abiding in that means that if you can maintain it, it will gradually increase and grow until you are actually abiding in it. So the four experiences describe that process. The essence is revealed, but then practice makes it actually happen. Just by persevering in meditation the four experiences will arise by stages.
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Obstacles in the Practice of Mahamudra
II. PATH MAHAMUDRA 'vhARECONTINUING WITII THE explanation ofpath Mahamudra,
154. Having hammered the nail ofdevotion into your heart 155. When rock hits bone in natural awareness
156. The ultimate lineage ofblessing is transferred.
The main methods for avoiding obstructions and errors to spiritual practice are devotion and perseverance. With these two qualities, the blessings ofrealization are transferred to our mind stream and obstructions and errors are eliminated.
When the text says to fix or even hammer in the nail ofdevotion into one's heart, it is stressing devotion. How should we develop devotion and nail it to our heart? Just as when you nail some object in place so that it becomes very strong and immovable, in the same way, ifwe have intense devotion then our mind becomes extremely
W
a~dthe second ofthe three parts, the various obstacles and errors that can occur in the practice of Mahamudra.
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strong and stable. So, in general, the method for attaining stability is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone in natural awareness. " Only when rock hits bone at exactly the right place will it break. It is an old example for precision. If we have devotion, stability ofmind, and great perseverance, then the blessings of the absolute lineage are transferred. These blessings are as if the realization of the lineage masters, from Vajradhara right down to our own root lama, all that experiential realization that is in the mind streams of all those lamas, is transferred to our own mind stream, and arises in us.
157. Not getting lost in the four types o fdeviations,
To achieve the realization of the absolute lineage we must eliminate the four deviations (Tib. shorba). These deviations all have to do with incorrectly understanding emptiness. The first deviation we must eliminate is getting lost in emptiness as the basis of things. This is thinking that there is really nothing at all-there are no appearances, no emptiness, nothing exists at all. It is when we really don't understand the true nature of emptiness and we cling to the idea of it as nothing at all. This error in understanding is the first deviation.
Second is the deviation ofgetting lost in emptiness as the path. This occurs when we believe that emptiness means that there is no such thing as accumulating merit or accumulating negative karma. Believing this, we don't accumulate positive actions and avoid negative ones. In other words, the deviation is not taking into account karmic cause and effect and this is the second deviation on the path.
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The third deviation is believing that emptiness is the remedy. When we do not believe emptiness is the natural state of both the disturbing emotions and the remedies we make a mistake; we do not understand that what is to be eliminated and its remedy are inseparable in essence. The deviation is that one may think every time a disturbing emotion arises we have to meditate on emptiness using emptiness as a remedy. This is not the correct attitude because this way we do not recognize the essence, we only use a concept of emptiness as a seeming opposite.
The fourth deviation is applying the label or seal of emptiness. This occurs when a thought arises and we think that this or that is emptiness, or we do some work and think "this is emptiness. " First we cling to the idea that external phenomena are real things, then when we learn about emptiness, we begin to think that everything is emptiness.
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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73
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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of being receptive. So if these two conditions exist, Mahamudra is revealed and one recognizes it in the way one recognizes an old acquaintance. That is, like seeing someone you've met before and recalling, "Oh yes, I know you! " Like this example, the basic nature of the mind is recognized.
129. Endless explanation is useless,
130. The beginner needs a starting point.
131. Don't welcome or dwell on thoughts ofpast andfuture.
There is no point in looking for much explanation of Mahamudra. In short, the practice arises out of confidence, faith, and diligence and other than that there is really no point in endless explanation. Therefore, it is through meditation that recognition of the true nature takes place. What the beginner needs are methods to put into practice. For instance, one needs to practice the four common preliminary practices (four thoughts that turn the mind), the uncommon preliminary practices (Tib. Ngondro), and the practice oftranquility meditation (Skt. Shamatha). The beginner needs various kinds oftechniques. First the mind must be brought to rest based on various techniques in the samadhi of tranquility meditation.
In Shamatha practice, but not exclusively in Shamatha practice, it is taught "Don't embrace thoughts of the past. " This means not to dwell on all the things one has done. Those thoughts should be temporarily set aside. Also set aside what one has just recently done. Similarly, don't think about what one is going to do the next day, making plans, and so forth. One also shouldn't dwell on the present by thinking about what one is doing right now, such as thinking that one is sitting and meditating. So this is giving up thoughts of past and future in one's meditation.
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132. In each moment, there is the mind ofnowness.
So how should we meditate? If we consider the past and the future, then discursive thinking takes over. We begin to think, "this happened to me" or ''I'm going to do this" and soon we are lost in many discursive thoughts. So don't think about the past or the future. Then we have awareness of the present (Tib. dantar gyi shepa). This awareness of the present is the momentary awareness of this very present instant. Ifone looks at this instant right now, then discursive thought will naturally not arise. Sometimes we call this awareness "fresh" (Tib. soma), which basically means "new" and this refers to the moment when discursive thoughts haven't yet arrived and there is just the freshness ofthe present awareness. So it is called "the instant ofawareness ofthe present. " An instant is ofvery, very briefduration and we should remain in the essence of this infinitely brief instant of present awareness.
133. In the continual, innate state
134. There is not the slightest thingfor mind to meditate on,
135. Orfor getting lostfor a moment in the confusion ofwandering
thought.
The awareness ofthe present should be completely unfabricated. There is nothing to create, just rest in the fundamental nature in whatever is the essence of what is, rather than thinking, "I will meditate," "I will realize emptiness," "I will contemplate clearly," or "I will do it like this. " We must rest in the mind's own basic nature, the natural fundamental state which is uncontrived. Then as the text says, "there is not the slightest thing for mind to meditate on" which means there is actually no meditation.
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Although there is nothing to meditate on, this is not distraction. If in this state of awareness we are distracted or waver, then we go astray. The text says not to get "lost for a moment in the confusion ofwandering thought. " Through steady mindful awareness we simply abide in the natural fundamental state ofthe present moment, without falling into distraction. Not only that, but do not fall offeven for an instant, because even in that instant of distraction the basic nature of mind is lost.
Now ordinary mind25 (Tib. thamalgyi shepa) and freshness (Tib. soma) are a way of seeing the essence of mind in its uncontrived state. Seeing that essence, if you don't rely on mindfulness and awareness, it will instantly disintegrate. Once it is lost, you are just an ordinary person. Therefore, you must always guard mindfulness and awareness. Always rest in the freshness of the present moment without contrivance or wavering-always maintain that.
"Uncontrived" means that the mind itself is not following after thoughts, that is, its nature or essence is uncontrived. Within this uncontrived state, one abides always. Usually mind is producing a lot of thoughts and this is what we mean by contrived. We remember things and we fabricate or make up many things. Being uncontrived means cultivating just the essential nature of mind.
In some commentaries, it says that mindfulness and awareness are compared to a spy-someone who watches carefully without drawing any attention to themselves, so they won't get caught.
136. [For the mind to be} Without distraction, without meditation orfabrication is essential,
137. Fresh, relaxed and naturally clear.
There are six essential points in resting or placing the mind: (1) without distraction, (2) without meditation, (3) non-fabricated, (4)
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to have a fresh mind, (5) to have a relaxed mind, and (6) for the mind to be naturally dear.
These six essential points can be condensed into three important points. The meditation instructions are to be undistracted and rest in freshness of mind. If one's mind wanders off. then one's state feels old and stale. Therefore, being without distraction, stay in the awareness of "nowness," and being in the present instant without wandering offis dwelling in freshness. Thus, (1) "without distraction" and (4) "freshness" are related and summarized in the first point. Secondly, when resting in this fresh, present state there is not the slightest thing for mind to meditate on. This is non-meditation.
This means that, other than resting in the basic nature ofawareness itself, there is no particular object at all on which to meditate or anything to do. So we just relax as we are without any contrivance. So (2) "without meditation" can be joined to (5) "relaxation" as the second point. The third is non-fabrication, nothing to make, so there is natural clarity. This meditation is extremely dear and pure. When you are caught up in fabrication, this clarity and purity don't occur. If you're not making up anything, then meditation is naturally clear and pure. So, (3) without fabrication and (6) rest in innate clarity are the third point.
138. In the space ofthe three doors offreedom,
139. Carefolly establish mindfUlness and awareness.
Meditating with these six methods, the text says, "(rest) in the space of the three doors to freedom," which refers to the first three methods of non-distraction, non-meditation, and non-fabrication. In other texts the three doors to freedom are usually listed as the causes free of characteristics, the fruition free of aspiration, and the essence, emptiness. However, in Jamgon Kongtrul's text this refers
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to non-distraction, non-meditation and non-fabrication. When Jamgon Kongtrul refers to the space ofthe three doors, he is referring to the mind when it is beyond thoughts of past, present, and future, like complete space. So the space ofnon-distraction, non-meditation, and non-fabrication is maintained by mindfulness and awareness. Mindfulness and awareness are extremely important in all meditation practice. For instance, in the Bodhisattva's Ulay ofLife Shantideva honors those who meditate with a guarded mind with hands folded, praying to them, to maintain mindfulness and awareness because it is absolutely necessary on the path. He advises them to guard their mindfulness and awareness more carefully than even their very life.
Shantideva gives the example that the mind is like a door with mindfulness and awareness the guards at the door. For instance, in a house everyone must come through the door whether they are an important guest or a thief. So the door is very important. If thieves see that there is a very strong or powerful guard there they won't attempt to break in. On the other hand, if they see that there is no guard or a very weak one, they will go ahead and attempt to break in and steal. The disturbing emotions and discursive thoughts are like the thieves or bandits that are trying to steal. Mindfulness and awareness are like the guard at the door preventing things from being stolen. We can also say the mind is like a bank. Mindfulness is like a guard at the door ofthe bank that needs to be very powerful and well equipped with a gun. If the guard isn't powerful and vigilant, he can'~ protect the bank. Sometimes mindfulness is lost, like in an Indian bank. In India the guard ofa bank is supposed to be guarding against thieves and bandits but he is also a dangerous person because he has a gun. He might just come in and hold up the bank himself. So they have the gun chained to a pillar outside the door so he can still brandish it around, but he can't go anywhere with it himself. This example shows that as well as the guard of
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mindfulness, we also need awareness to make sure that the mindfulness is taking place properly.
140. The balance ofmind between tight and loose must always be kept. 141. Thus subtle, gross and strong thoughts will be pacified.
With careful mindfulness and awareness, the mind should be in a state of being perfectly toned, neither too loose nor too tight; being perfectly balanced between those two at all times. In this way all the different kinds of thoughts, subtle discursive thoughts, more obvious and very powerful thoughts, will all eventually be pacified.
142. Remain in the state ofnatural, uncontrived mind. 143. Gradually, the four grades o fexperience will arise.
When thoughts are thus pacified, one can abide within an uncontrived, natural state. If one is meditating in that state, the experience is of greater and greater clarity and gradually the four stages of experience will arise in succession. First one's meditative experience is "the waterfall from a high cliff" which is the experience of first meditating, because it seems that one has many more thoughts and mental disturbances than before one began meditating. If one tries to meditate, everything seems much more turbulent than before. But in fact it is not more turbulent, it is just that one has now taken a look at the mind and naturally understands what it is like. So one is now more aware ofall the turbulent and subtle thoughts that arise. The second stage is the stage of "the flow of a river. " It is like a great river that is somewhat calmer and more peaceful, slowly moving towards the sea. The third stage is "an ocean without waves" where the mind is completely still and stabilized like a still ocean. The fourth stage is "the sky without clouds" which
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is an absolutely transparent, dear state, much like water evaporating off the ocean.
144. The sun o fluminosity will continuously shine
145. And the root ofMahamudra meditation will have been planted. 146. Ifit is lacking, talk ofhigher realization
147. Resembles building a castle without a foundation.
After these four experiences have gradually come about m succession, finally the stage of dear light will take place, or as the text says, "the sun of luminosity continuously shine. " The mind will abide constantly, just like a sun that doesn't rise and set, but is always present in a state of clarity. When that happens, one has established the foundation of the meditation of Mahamudra. It is stabilized and the root has been planted.
Without having a true or abiding experience of the meditation of Mahamudra arising in one's stream of being, just imaging that "I have a great experience" won't work. It is just like building a house without a foundation. A house needs a strong foundation and without it will never be solid or strong.
148. Yet being too attached to it is an activity ofmara.
There are certain experiences (Tib. nam) that occur when the mind is already in great clarity. If these experiences occur, it is very good. However, we must not become attached to these experiences. As soon as we start to have thoughts like, "This is really important. I have attained great clarity" or "I have attained stability of mind," then this is called "an activity of mara. " The maras were the negative forces that tried to keep the Buddha from reaching enlightenment. They are not an external demon as they are
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sometimes portrayed. A mara is more an obstacle to a spiritual practice or to our samadhi meditation.
Sometimes we may have very good meditation with good experiences. Many people repeat that their meditation goes very well with either good clarity or good abiding; then one day they can't seem to retrieve it. One day it is good, then it won't happen again. This can create a great deal of hope and anxiety, creating a problem in our meditation. We become attached to the good experiences and worry about the bad ones. Actually, our view should be that whatever experience arises in the mind doesn't matter. If a good experience arises, that's very good; if a bad experience arises, it doesn't make any difference. This is because the mind is basically a collection of all kinds of experiences-good and bad and mixed experiences-that constantly arise and there is really no difference of what kind of experience it is. Nagarjuna says these meditative experiences and people are like mangos. Mangos often look ripe on the outside, but when they are opened, they may not be ripe. At other times, mangos look like they are not ripe on the outside, but upon opening them they are very ripe. So it is with mind-sometimes it has good experiences, sometimes it has bad experiences, sometimes it only seems to be good or only seems to be bad. But essentially, there really isn't any difference between these two conditions.
149. Those who have studied little, but apply great effort 150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
We shouldn't have any attachment to whatever experience arises. Someone who perseveres with effort for a while and feels something has happened in their meditation experience might become very confused by the experience and start to develop pride, thinking, "Now
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85
I really have good qualities. " Then that good experience itselfleads to confusion so that they are "guiding themselves and others to the lower realms. " So it is important not to become too attached to any expenence.
I52. Bliss, clarity, and non-thought may be wonderfUl experiences, I 53. But they are causes ofsamsara ifone clings to them.
Even the very excellent experiences that occur in samadhi such as bliss, clarity and non-thought can be the actual cause of samsara if there is any kind of fixation or attachment to these experiences. It is important never to get attached in this way.
So, in summary, this chapter described the meaning and actual practice of meditation and the possible ways to go astray and the mistakes that can happen, and how to avoid them.
Questions
Question: What is the relationship between "co-emergent mind" and what is called "ordinary mind. "
Rinpoche: The relationship between co-emergence and "ordinary mind" or thamalgyi shepa in Tibetan is that they are pretty much the same thing. Generally, co-emergence is used to describe the true nature of things. Thamal gyi shepa is a very special term used by some of the Kagyu lamas because if you have some kind of hope when you meditate that you really are going to meditate on this fantastic state, on this nature of mind, this wonderful state of mind, it could put one into a bad frame of mind. To keep people from looking forward to this great fantastic thing, certain Kagyu lamas began to use this very uncommon word so that meditators would
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not have so much hope, because it is actually just very ordinary, normal mind. The idea of co-emergence (/hen chig) sounds very esoteric and difficult to understand, very far away. However, if we translate it as ordinary mind (thamal gyi shepa) it is easier to understand, just the uncontrived mind that one already has.
Question: How do we deal with anger using this Mahamudra approach?
Rinpoche: Looking at the essence of anger-if you have the introduction or transmission then there is nothing there, and if you realize that, it is pretty much Mahamudra. Usually all the things that occur in the mind, whatever they are, happiness, sadness, and so forth, you should regard them essentially as, "wind moving in space," as it says in some commentaries. No matter how much wind blows in space, nothing is harmed. In that way, when kleshas or happiness or sadness arise there is no problem whatsoever. You have to realize that. You have to stabilize it, you have to meditate.
Question: Could you please explain the relationship between having the view and meditating
Rinpoche: First there is the sutra tradition according to the view of Middle-way, there is emptiness, and emptiness is like such and such. There is the Buddha-nature which pervades all beings, and it is like such and such. Clearly contemplating these things is a kind of understanding that comes from mental activity. Thinking about it and figuring it out- "this must be what it is like" and so on, then a kind of experience takes place.
Secondly, based on experience, then an authentic lama gives a pointing out experience of mind's nature. Whether or not the individual has a good understanding of the texts or not, the lama says, "Sit here, look at your mind and meditate! " Then the lama
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asks, "What arises? " "What is mind? " "What is it like? " "Where is it? " Some lamas like Trungpa Rinpoche give an introduction to ordinary mind. This is giving the view based on experience. Once you have this view, then you meditate on it. So it is the view based on the introduction or transmission, and is followed up by meditation.
Question: Why is view and meditation inseparable?
Rinpoche: View is like the door. Then contemplating again and again, eventually, whenever you meditate it is there. When the view is first introduced it is not yet stable. You think, "Oh yes, that is probably so" or, "Oh, maybe not, that is not really it" and so on, with many fluctuations. Then when you have meditational experience of it, whenever you meditate, you arrive exactly right on it.
Question: Do the four experiences come after mind is abiding in its own place?
Rinpoche: The Tibetan word rang bab means falling on itself or, by itself, and refers to the natural essence of mind. Abiding in that means that if you can maintain it, it will gradually increase and grow until you are actually abiding in it. So the four experiences describe that process. The essence is revealed, but then practice makes it actually happen. Just by persevering in meditation the four experiences will arise by stages.
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Obstacles in the Practice of Mahamudra
II. PATH MAHAMUDRA 'vhARECONTINUING WITII THE explanation ofpath Mahamudra,
154. Having hammered the nail ofdevotion into your heart 155. When rock hits bone in natural awareness
156. The ultimate lineage ofblessing is transferred.
The main methods for avoiding obstructions and errors to spiritual practice are devotion and perseverance. With these two qualities, the blessings ofrealization are transferred to our mind stream and obstructions and errors are eliminated.
When the text says to fix or even hammer in the nail ofdevotion into one's heart, it is stressing devotion. How should we develop devotion and nail it to our heart? Just as when you nail some object in place so that it becomes very strong and immovable, in the same way, ifwe have intense devotion then our mind becomes extremely
W
a~dthe second ofthe three parts, the various obstacles and errors that can occur in the practice of Mahamudra.
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strong and stable. So, in general, the method for attaining stability is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone in natural awareness. " Only when rock hits bone at exactly the right place will it break. It is an old example for precision. If we have devotion, stability ofmind, and great perseverance, then the blessings of the absolute lineage are transferred. These blessings are as if the realization of the lineage masters, from Vajradhara right down to our own root lama, all that experiential realization that is in the mind streams of all those lamas, is transferred to our own mind stream, and arises in us.
157. Not getting lost in the four types o fdeviations,
To achieve the realization of the absolute lineage we must eliminate the four deviations (Tib. shorba). These deviations all have to do with incorrectly understanding emptiness. The first deviation we must eliminate is getting lost in emptiness as the basis of things. This is thinking that there is really nothing at all-there are no appearances, no emptiness, nothing exists at all. It is when we really don't understand the true nature of emptiness and we cling to the idea of it as nothing at all. This error in understanding is the first deviation.
Second is the deviation ofgetting lost in emptiness as the path. This occurs when we believe that emptiness means that there is no such thing as accumulating merit or accumulating negative karma. Believing this, we don't accumulate positive actions and avoid negative ones. In other words, the deviation is not taking into account karmic cause and effect and this is the second deviation on the path.
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The third deviation is believing that emptiness is the remedy. When we do not believe emptiness is the natural state of both the disturbing emotions and the remedies we make a mistake; we do not understand that what is to be eliminated and its remedy are inseparable in essence. The deviation is that one may think every time a disturbing emotion arises we have to meditate on emptiness using emptiness as a remedy. This is not the correct attitude because this way we do not recognize the essence, we only use a concept of emptiness as a seeming opposite.
The fourth deviation is applying the label or seal of emptiness. This occurs when a thought arises and we think that this or that is emptiness, or we do some work and think "this is emptiness. " First we cling to the idea that external phenomena are real things, then when we learn about emptiness, we begin to think that everything is emptiness.
