The confusion lies in believing that phenomena that arise on a
relative
plane are real, rather than mere appearances based on the unob- structed manifestation of mind.
Jamgon-Kongtrul-Cloudless-Sky
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CLOUDLESS SKY?
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pressions, yet by its very nature the alaya-vijiiana is nothing other than self-knowing insight.
Because of its luminous quality, mind itself is not hidden; it can know itself and display all the manifold buddha qual- ities and wisdoms. Emptiness and luminosity of mind are inseparable and in fact constitute mind, which is the unity of space or emptiness and wisdom or insight. The expres- sion "quintessence of insight" refers precisely to this unity of emptiness and luminosity.
It is space, ungraspable as a thing.
It is a spotless precious clear crystal.
It is the glow ofthe lamp ofself-luminous mind.
It is inexpressible, the experience ofa mute.
It is unobscured, transparent wisdom,
The luminous dharmakaya, sugatagarbha,
Primordially pure and spontaneous.
It cannot be shown through analogy by anyone,
And it cannot be expressed in words.
It is the dharmadhatu, which overwhelms mind's inspection.
Although one cannot point to mind and say it is this or that, mind pervades all of samsara and nirvana. Buddha- nature, the nature of mind, is undefiled by obscurations, like a completely pure and clear crystal, transparent and shining. Like the glow of a lamp which lights up its surroundings, insight and self-luminosity of mind are in themselves en- lightenment, without the need to add anything. They cannot be expressed in words, and even direct experience of them defies description, like a deaf-mute who cannot put his ex- perience into words.
The nature of mind is unobscured perfect wisdom. It in- cludes all the previously described qualities and is the dhar-
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makaya. Luminous dharmakaya itself is identical with su- gatagarbha or buddha-nature. Buddha-nature is both primordially pure, since it has never been defiled by obscu- rations, and spontaneous, since all the sixty-four qualities of a buddha are always complete and naturally present within it, without the need to attain or acquire them.
Buddha-nature, however, cannot be described with ex- amples or concepts. Buddha himself said that everything related to prajiiaparamita, the highest form of knowledge, can be neither grasped with thoughts, described in words, nor explained with concepts, since it transcends conceptual mind.
Buddha-nature cannot be understood by thinking, spec- ulation, or intellectual approaches. It is impossible to attain actual understanding of the true nature of mind through examples, concepts, thoughts, or personal ideas. Other things can be understood in this manner, but the dharma- dhatu "overwhelms" mind since it is beyond mind. Insight into buddha-nature can only arise through inner experience in meditation.
Established in this to begin with, One should cut all doubts.
How does one go about acquiring insight into buddha- nature or dharmadhatu, which are beyond words, concepts, or personal ideas? First, one must receive teachings in order to establish oneself in the proper view. Phenomena do not really exist. While on a relative plane all things arise in mu- tual interdependence, ultimately they are nonexistent, even though in one's confusion one takes them to be real. These two levels of reality, that is, the relative and the ultimate, are inseparable; they are not in opposition, but form a whole.
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Once one has understood the various aspects of the proper view and is aware of the unity of relative truth and ultimate truth, then one does not fall into the extreme views of existence and nonexistence and can practice meditation based on this view.
When one practices meditation with the view_ It is like a garuda fathoming space.
There is no fear and no doubt.
The one who meditates without the view
Is like a blind man wandering the plains.
There is no reference point for where the true path is.
The one who does not meditate, but merely holds the view_ Is like a rich man tethered by stinginess.
He is unable to bring appropriate fruition to himselfand
others.
Joining the view and meditation is the holy tradition.
Buddha taught on very different levels, in accordance with the intelligence of his students. There are teachings that convey the actual meaning directly, while others require interpretation, or rather, further elucidation. One must place the different explanations on relative and ultimate truth in this last category. If one has not understood the proper view, or has understood it only vaguely, one will not know which teachings may be grasped directly and which require further elucidation. Not recognizing the unity of the two truths, one will feel that these two modes of explanation are contradictory and will run the risk of getting confused for want of adequate theoretical understanding. For in- stance, seeing that in one place the teachings state that things exist and in another place that things do not exist, one will only see contradiction in this.
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In his teachings, Buddha Shakyamuni always presented both levels of reality. Although on different occasions he may have emphasized relative or ultimate truth, this was done on the assumption that his students understood the unity of these two truths. H this understanding is lacking, everything becomes difficult and complicated, because one does not include the ultimate level in contemplating relative
reality of phenomena, and one forgets about the relative level in referring to ultimate truth. If, however, one under- standstheunityofthesetwolevelsofreality,thendifficulties will not arise. A proper understanding of the unity of rela- tive and ultimate truth is of great importance, especially for vajrayana practitioners of the mahamudra.
Madhyamaka philosophy deals with an understanding of emptiness, with the fact that all phenomena are free of any extreme form of existence. Although the different madhya- maka schools, for instance the rangtong and the shentong schools, explain emptiness differendy, their statements do not contradict each other. They are not teaching different things; rather, they are emphasizing different aspects in their explanation of emptiness. Thus, when the rangtong ma- dhyamaka school stresses the fact that all phenomena are by
their very nature empty, the emphasis is on the emptiness aspect itself. Similarly, when the shentong madhyamaka school states that mind contains buddha-nature and that this buddha-nature must be purified of the veils that ob- scure it, the emphasis is on the luminosity aspect. When one understands these two types of explanation, one realizes that emptiness and luminosity are inseparable. It is precisely this understanding that is imperative for mahamudra medi- tation.
Only by achieving certainty with regard to the right view can one apply the different meditation techniques properly
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and practice them free from obstacles. This is why it is said that a person who has achieved certainty in the view and practices meditation with a proper outlook is like a ga- r u d a - such a person deals with whatever experiences arise in meditation without being disturbed by them. On the other hand, if one attempts to meditate without having first achieved an accurate understanding, one will stumble over these uncertainties. One will not be sure about the way, never really knowing whether one is making a mistake or not. Unable to get one's bearings, one will be like a blind person wandering the plains.
Still, although the proper view is extremely important, it is not sufficient by itself since only through meditation does inner experience arise. To merely hold the view and not meditate brings no benefit either to oneselfor others; one is like a rich person tethered by stinginess. Thus, according to the holy tradition, the proper view must be combined with insight arising from meditation.
A s for the ignorant aspect o f this neutral state,
One does not know one's nature because o f the five causes.
Although luminosity or buddha-nature, which is the ba- sic nature of mind, is free from confusion, one does not recognize it and thus finds oneself in a state of confusion. Why does one not recognize it? Because of five factors. First of all, because one does not understand that buddha-nature is inherent in the mind of all beings. Buddha-nature is the same in all beings; it pervades all beings equally, with no quantitative or qualitative differences. Not recognizing this is the first cause of ignorance.
Thesecondcauseliesinhavingadualisticviewofsamsara and nirvana as two distinct states. One incorrectly considers
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buddhahood as something separate and therefore thinks that one has to look for it outside.
Third, one holds on to the concept that buddhahood is far away, and that the path is long and arduous, even though it is only a matter of recognizing the nature of mind and this can be done in an instant. One does not need a long path to achieve this. A good illustration is provided by the eye- lashes: In spite of the fact that the eyelashes are right against the eyes, one does not see them. Similarly, buddha-nature is the true nature of mind, yet one is not aware of this. Al- though buddha-nature is simply awareness of the nature of mind, constant distraction prevents one from realizing this.
The fourth cause is not realizing that the world of expe- riences only arises on the basis of impressions stored away in mind, which lead one to establish a distinction between subject and object. Because of the impressions stored in the alaya-vijfiana, one's experiences are perceived as objects, whereas the experiencer himself is perceived as a subject. However, one does not understand that this dichotomy arises exclusively on the basis of habitual patterns stored in one's mind. One firmly believes in the world of experiences, and by reacting to it performs more positive and negative actions which in turn create more habitual patterns.
The fifth cause is not understanding that mind, which is itself buddha-nature, already contains all the buddha qual- ities. The buddha qualities of the dharmakaya and the form kayas are inherent in one's mental continuum. However, one believes that it is necessary first of all to cleanse oneself of defects and then to develop good qualities in order to achieve buddhahood. These five factors prevent one from realizing the nature of mind or buddha-nature, and lead one into confusion, the wheel of existence.
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In the ocean ofcoemergent ignorance,
The waves ofego-fixation's confusion roll.
Cognition becomes a self, and projections become objects, Andso the habitualpatterns ofgrasping andfixation solidify. Thus, karma accumulates and then fully ripens.
The rim ofthe waterwheel ofsamsara turns,
But even while i t turns, its essence is unstained.
Even while it appears, it isempty ofreality.
Although the nature of mind, the basis, is completely pure, one does not recognize this luminosity. Failing to rec- ognize one's own mind is what is known as ignorance. Out of ignorance arises the fixation to a self. The nature of mind, which is cognition, or awareness of the fact that one is aware, is falsely experienced as a self with which one then identifies; this is grasping. Simultaneously, mind's luminos- ity, its ability to project, is experienced as something sepa- rate from this identity, as an external object; this is fixation. This dualistic view shapes one's actions, and thus karma is accumulated in many ways. The accumulated impressions and the accumulated karma ripen; the ongoing process of karma ripening is the wheel of samsara, through which one circles constantly. The image of the waterwheel of samsara turning constantly refers to this process. A more precise way of describing this vicious circle is as follows.
The first aspect is the alaya-vijfiana, which is the basis for the entire process. Since mind does not understand its own true nature, the stirrings of the mind lead to the creation of habitual patterns. These in turn lead to the arising of dis- turbing emotions and concepts, which create further habit- ual patterns in the alaya-vijfiana. Another aspect of mind, known as "mental force," stores impressions in the alaya- vijfiana. There is a third aspect, called "cloudy mind," that
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rests on the alaya-vijfiana; this aspect experiences confusion and the concepts of "me" and "I am. " It is these three as- pects-the alaya-vijfiana in which impressions are stored, the cloudy mind with its concept of a self, and the mental force that plants tendencies in the mind, creates concepts, and develops habitual patterns-that together produce the experience of samsara.
Let us take the example of a shape being perceived through visual consciousness; the perception is immediately followed by a value judgment, with the shape being evalu- ated as either good, bad, or neutral. Although visual con- sciousness is perfectly capable of perceiving the external forms by themselves, judgments such as "this is a shape . . . it is good" are apprehended at the level of mind conscious- ness. When mind consciousness evaluates a perception, this value judgment gives rise to a mental impression which the mental force stores in the alaya-vijiiana in the form of ten- dencies. These reinforce previous impressions already stored in the alaya-vijfiana and further solidify ego-fixation or cloudy mind.
To summarize, one could say that the basis for confusion resides in mental force and the alaya-vijiiana. The impres- sions that the mental force deposits in the alaya-vijiiana eventually activate the latter. Because of this, one establishes a distinction between external sense objects, the various types of internal sense-consciousness, and mind conscious- ness, which further solidifies the concepts related to dualis- tic fixation.
One can also e:xplain the entire process in terms of the skandhas. The sk~ndha of consciousness activates the im- pressions stored U1 the alaya-vijiiana, which causes one to experience the six: types of consciousness. The skandha of feeling and discriJ1lination involves clinging to the objects
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of the senses so that by perceiving them various feelings of pleasure, aversion, and indifference arise. The skandha of perception-impulse involves reacting to feelings, grasping at things that are pleasant, and rejecting those that are un- pleasant, and so on. As the fixation becomes stronger and stronger, the skandha of form finally arises, which creates a distinction between self and other.
This external other is in turn perceived by the six types of consciousness, thus creating a loop-the vicious circle of samsara. However, the only reason that the wheel ofsamsara continues to turn is because impressions that have accu- mulated in mind are once again projected outward when the alaya-vijfiana is activated by mental force.
The confusion lies in believing that phenomena that arise on a relative plane are real, rather than mere appearances based on the unob- structed manifestation of mind. However, on an ultimate plane-thatofthetruenatureofallappearances-therecan be no confusion. The nature of appearances is empty, and these are by their very nature not truly existent; although they manifest as appearances, they are empty ofnature. One might think that phenomena are empty only in non-mani- festation and not in manifestation, but this is not the case. When phenomena manifest, they are empty in their very essence, and because they are empty they can manifest unobstructedly in all their diversity.
Mere appearance is the vividness ofthe trikaya.
Because the nature ofthings is empty, things can manifest in all their luminosity and umimpededness; therefore, the three kayas are spontaneously and naturally present in all relative phenomena. The nature of phenomena is empti-
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ness, their attribute is luminosity, and their manifestation is unobstructedness.
All appearances are a manifestation of mind. However, not understanding the nature of mind, which is emptiness, one experiences the confused aspect of mind, or alaya- vijfiana. In other words, since one does not recognize the attribute of mind, which is luminosity, one experiences its confused aspect, cloudy mind. And since one does not un- derstand the manifestation of mind, which is complete unobstructedness, one experiences its confused aspect, which are the different types of sense consciousnesses. Thus, the difference is exclusively a matter of recognizing versus not recognizing. By not recognizing one experiences the alaya-vijfiana, cloudy mind, and the sense conscious- nesses; however, these are actually the trikaya, whose nature is empty, whose attribute is luminosity, and whose manifes- tation is unobstructedness. This is why the three kayas are spontaneously present in everything.
Unborn is the nature ofbirth;
That unborn is unceasing.
On the threshold ofnonduality, there is nowhere to dwell.
To ordinary perception, phenomena appear to come into being. However, this coming into being is only appearance; it is merely manifestation on a relative level, based on par- ticular causes and conditions. From an ultimate viewpoint, that is, one in accordance with the true nature of things, phenomena do not come into being; nevertheless, their manifestation and continuity are unobstructed, since they manifest on a relative plane continuously and in many forms. On the threshold of nonduality- between the rela- tive arising of phenomena and the fact that they are ulti-
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mately unborn-there is no dwelling. The actual nature of mind, which is luminosity, is free from birth, dwelling, and cessation.
From this mind, difficult to express,
Various magical displays ofsamsara and nirvana arise. Recognizing these as self-liberated is the supreme view. When this is realized, everything is suchness.
When there are no obstructions or attainments, this is the
innate nature.
When conceptual mind is transcended, this is the ultimate.
What is free from birth, dwelling, and cessation? It is the nature of mind. However, as long as one does not recognize the nature of mind, one experiences samsara; if one does recognize it, one experiences nirvana. In other words, the way phenomena manifest depends on awareness. Nirvana is not attained by overcoming samsara or putting an end to disturbing emotions in order to develop something else. On the contrary, one should look at the actual nature of the disturbing emotion and thus "self-liberate" it and recognize its true nature. By holding to this supreme view, one can understand reality, the suchness of all phenomena. If one achieves this realization and fully recognizes the basic na- ture of all phenomena, without struggling to give up sam- sara or attain nirvana, then everything becomes ultimate re- ality. Conceptual mind dissolves, along with its value judgments as to what is good and bad, and one attains the goal, which is the realization of the ultimate view.
In brief, the nature of all phenomena is devoid of true existence. By their very nature, phenomena are the three kayas. Free from birth, they are the dharmakaya; their unobstructed manifestation is the sambhogakaya; and their
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manifold arising is the nirmanakaya. The three kayas are not separate from each other; together, they are the nature of all phenomena. This is what the expression "innate nature" refers to. When there are no obstructions or attainments- when one realizes that the nature of all phenomena is the trikaya-one can rest in that basic, spontaneous nature. This is the ultimate view, ground mahamudra.
Summary ofGround Mahamudra
The true basic nature is buddha-nature; it is free from ex- tremes such as eternalism and nihilism. It is already pure, by nature unimpeded and is not liberated by realization. It is not an object, not a thing, it is devoid of characteristics, and there is nothing that this nature does not pervade. The en- tire external world-all phenomena, all experiences-is pervaded by this true nature, in the same way as space is all- pervading. While on a relative plane samsara and nirvana appear to be separate from each other, ultimately, they are nondual in suchness. This is the true nature of mind, which is buddha-nature, ultimate truth, ultimate bodhichitta. These are only concepts related to ground mahamudra, the basic nature of all phenomena.
This ends the section of the song referring to ground ma- hamudra, or basic nature and the proper viewpoint with regard to it.
PATH MAHAMUDRA
As for path mahamudra:
Path mahamudra is the practice of the view of mahamu- dra, the experience of this view through meditation. Ac- cording to the Kagyii school, one can establish a basic dis-
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tinction between two types of mahamudra: sutra mahamudra and tantra mahamudra.
Sutra mahamudra deals first and foremost with the reali- zation of emptiness, it is realizing that phenomena are de- void of true existence. This view frees one from all illusions with regard to suchness, so that one can rest in the nature of mind, free from ideas and preconceptions. This is sutra ma- hamudra: freedom from illusions, from the fabrications of mind.
Tantra mahamudra, on the other hand, is an integral part of the vajrayana. In each successive vajrayana practice, the practitioner must first receive an empowerment for the re- spective yidam. The empowerment consists of four parts, one of which is the introduction to tantra mahamudra, the wisdom of the union of great bliss and emptiness. Whether one is practicing sutra or tantra mahamudra, meditation with form or formless meditation, mahamudra involves dwelling in the nature of mind, the state of luminosity.
Path mahamudra is the practice, the activity that one car- ries out on the path. The incomparable Takpo Kagyii lineage brings together two different lines of transmission, since Gampopa united the Kadampa-school teachings of Atisa with those of the mahamudra lineage. The path includes both of these transmissions.
The Premilinaries (Ngondro)
In order to develop mahamudra meditation properly, one should begin by following the teachings of the Kadampa school and reminding oneself of the four thoughts that turn the mind away from samsara. These are what are known as the four ordinary preliminaries. They are followed by the four special preliminaries. The first of these latter four con- sists of two aspects: taking refuge in the Three Gems and
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the Three Roots, and developing bodhichitta, the desire to lead all beings to buddhahood. These two aspects together bring about the accumulation ofmerit. The second practice, the meditation on Vajrasattva and the recitation of the hundred-syllable mantra, purifies obscurations. The third practice, the mandala offering, is used for both types of ac- cumulations-the accumulation of merit, which is based on reference points, and the accumulation ofwisdom, which is nonreferential. Finally, the practice of guruyoga gives one the blessings of the guru's body, speech, and mind and unites one with one's teacher.
Thus, the path of mahamudra begins with the sequential practice of the four ordinary and the four special prelimi- naries. Only then does one reach the point at which one can truly practice path mahamudra. The path of mahamudra involves not only acquiring a certain amount of knowledge and working on the theoretical content of the teachings, but also practicing meditation and acquiring insight into one's mind. To this end it is absolutely essential to accumulate merit through the preliminary practices and to purify one- self from obscurations. This is why all the teachers of the Kagyii lineage have always stressed the importance of ngon- dro. Thanks to these preparatory practices, one's mind can "be one with the dharma" and one's dharma practice can "progress along the path," as is said in the Four Dharmas of Gampopa.
Mind and the phenomenal world are mahamudra. Coemergent mind is dharmakaya.
Coemergent appearance is the light ofdharmakaya.
The introduction to path mahamudra is the realization that one's own mind is dharmakaya; that the phenomenal
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world-external appearances-is a manifestation of mind, that is, the light of dharmakaya; and that one's own mind and the phenomenal world are not different from each other.
As is said in one of the tantras: "Dharmakaya is inherent in mind; the light of dharmakaya is inherent in phenomena. The inherent nature of mind and phenomena is insepara- ble. " "Dharmakaya is inherent in mind" refers to mind's emptiness, the fact that it is devoid of true nature, which is dharmakaya. "The light of dharmakaya is inherent in phe- nomena" refers to the unobstructed quality of mind, whose manifestation is the entire display of phenomena. Phenom- ena are also the natural expression and manifestation of dharmakaya. "The inherent nature of mind and phenomena is inseparable" refers to the fact that mind and the manifes- tation of its unobstruced quality, or phenomena, are not sep- arate from each other, but form a unity. This is the threefold introduction to path mahamudra.
The meditation practice that is based on this realization is first and foremost the meditation called shamatha or "re- maining in calmness," which enables one to become aware of the essential nature of mind. It is mind that both experi- ences all external phenomena-all one's joys and problems, samsara and nirvana- and also produces the totality of sam- sara and nirvana.
This is why in meditation one first looks at the nature of mind. Is mind a mere nothingness? This is impossible, since it is mind, after all, that experiences and produces every- thing. Does mind exist? Ifit did, it would have had to come into existence at a given point in time and space. Besides, once something is born it must inevitably pass away after having endured for a certain length of time. However, if one examines the nature of mind one is unable to find these
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three phases of arising, dwelling, and cessation because mind is free from them. This freedom from arising, dwell- ing, and cessation is the dharmakaya, the lack of true exis- tence of mind. Thus, one realizes that mind is not truly ex- istent. This is insight into the inherent dharmakaya-nature of mind.
But if mind is not truly existent, where does the world of external appearances arise from? Phenomena are the inher- ent manifestation of mind and appear from mind's luminos- ity and its unobstructed quality. The manifold appearances are only an expression of mind; they are nothing other than mind. One could compare this with the sun and sunshine: sunshine-phenomena-are not different from the sun it- self-mind-even though they may seem to be. In the same way, the entire phenomenal world is a manifestation of mind, inseparable from mind itself; although phenomena obviously do exist on a relative plane, they are devoid of ultimate existence. They are a manifestation of mind, the light of dharmakaya.
When the blessings ofthe glorious guru
And one's karma come together,
One realizes one's nature like meeting an oldfn"end.
How does one attain the realization of the nature of mind? This realization cannot be forced. The Supplication to the Takpo Kagyiis says that "devotion is the head of med- itation. " In order to recognize mind, the inspiration and blessings of one's teacher are necessary, and one can only receive these by having devotion for and trust in the teacher. This is the "head of meditation. " Without trust in and de- votion for one's teacher, one cannot receive the teacher's blessings and the entire lineage oftransmission, and without
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this inspiration one cannot totally recognize the nature of one's mind. By not recognizing it one will fail to understand that the nature of mind is dharmakaya and that all appear- ances are a manifestation of mind, the light of dharmakaya. Only by developing devotion for one's teacher can onere- ceive blessings in one's mind, allowing previously accumu- lated positive karma to ripen. This is the basis that enables one to recognize directly one's own mind and the nature of phenomena, like meeting an old friend.
In this section of the song, Jamgon Kongtriil Lodro Thaye explains how the nature of mind is recognized and mentions the factors on which this realization depends. These factors are extremely personal. One factor is the type of connection one has established with the teacher who introduces one to mahamudra and how long, that is, for how many kalpas, this connection has existed. Another factor is the trust in and devotion for the teacher. Only if the proper conditions are met will one recognize mind when the teacher points out its nature. In fact, one could meet many gurus, receive instruc- tions from them on the nature of mind, and practice numer- ous meditations and still not experience the nature of mind. This is actually the case for a large number of practitioners.
Thus, the experience of meditation depends not only on the meditation itself but also on the depth of trust and de- votion one has developed for one's teacher and on the exis- tence of a karmic connection with that teacher from a pre- vious lifetime. For this reason, one's root guru is of enormous importance, since only through the guru's in- structions can one achieve insight into the nature of mind.
There is no point in much talk,
But the beginner needs various things.
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pressions, yet by its very nature the alaya-vijiiana is nothing other than self-knowing insight.
Because of its luminous quality, mind itself is not hidden; it can know itself and display all the manifold buddha qual- ities and wisdoms. Emptiness and luminosity of mind are inseparable and in fact constitute mind, which is the unity of space or emptiness and wisdom or insight. The expres- sion "quintessence of insight" refers precisely to this unity of emptiness and luminosity.
It is space, ungraspable as a thing.
It is a spotless precious clear crystal.
It is the glow ofthe lamp ofself-luminous mind.
It is inexpressible, the experience ofa mute.
It is unobscured, transparent wisdom,
The luminous dharmakaya, sugatagarbha,
Primordially pure and spontaneous.
It cannot be shown through analogy by anyone,
And it cannot be expressed in words.
It is the dharmadhatu, which overwhelms mind's inspection.
Although one cannot point to mind and say it is this or that, mind pervades all of samsara and nirvana. Buddha- nature, the nature of mind, is undefiled by obscurations, like a completely pure and clear crystal, transparent and shining. Like the glow of a lamp which lights up its surroundings, insight and self-luminosity of mind are in themselves en- lightenment, without the need to add anything. They cannot be expressed in words, and even direct experience of them defies description, like a deaf-mute who cannot put his ex- perience into words.
The nature of mind is unobscured perfect wisdom. It in- cludes all the previously described qualities and is the dhar-
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makaya. Luminous dharmakaya itself is identical with su- gatagarbha or buddha-nature. Buddha-nature is both primordially pure, since it has never been defiled by obscu- rations, and spontaneous, since all the sixty-four qualities of a buddha are always complete and naturally present within it, without the need to attain or acquire them.
Buddha-nature, however, cannot be described with ex- amples or concepts. Buddha himself said that everything related to prajiiaparamita, the highest form of knowledge, can be neither grasped with thoughts, described in words, nor explained with concepts, since it transcends conceptual mind.
Buddha-nature cannot be understood by thinking, spec- ulation, or intellectual approaches. It is impossible to attain actual understanding of the true nature of mind through examples, concepts, thoughts, or personal ideas. Other things can be understood in this manner, but the dharma- dhatu "overwhelms" mind since it is beyond mind. Insight into buddha-nature can only arise through inner experience in meditation.
Established in this to begin with, One should cut all doubts.
How does one go about acquiring insight into buddha- nature or dharmadhatu, which are beyond words, concepts, or personal ideas? First, one must receive teachings in order to establish oneself in the proper view. Phenomena do not really exist. While on a relative plane all things arise in mu- tual interdependence, ultimately they are nonexistent, even though in one's confusion one takes them to be real. These two levels of reality, that is, the relative and the ultimate, are inseparable; they are not in opposition, but form a whole.
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Once one has understood the various aspects of the proper view and is aware of the unity of relative truth and ultimate truth, then one does not fall into the extreme views of existence and nonexistence and can practice meditation based on this view.
When one practices meditation with the view_ It is like a garuda fathoming space.
There is no fear and no doubt.
The one who meditates without the view
Is like a blind man wandering the plains.
There is no reference point for where the true path is.
The one who does not meditate, but merely holds the view_ Is like a rich man tethered by stinginess.
He is unable to bring appropriate fruition to himselfand
others.
Joining the view and meditation is the holy tradition.
Buddha taught on very different levels, in accordance with the intelligence of his students. There are teachings that convey the actual meaning directly, while others require interpretation, or rather, further elucidation. One must place the different explanations on relative and ultimate truth in this last category. If one has not understood the proper view, or has understood it only vaguely, one will not know which teachings may be grasped directly and which require further elucidation. Not recognizing the unity of the two truths, one will feel that these two modes of explanation are contradictory and will run the risk of getting confused for want of adequate theoretical understanding. For in- stance, seeing that in one place the teachings state that things exist and in another place that things do not exist, one will only see contradiction in this.
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In his teachings, Buddha Shakyamuni always presented both levels of reality. Although on different occasions he may have emphasized relative or ultimate truth, this was done on the assumption that his students understood the unity of these two truths. H this understanding is lacking, everything becomes difficult and complicated, because one does not include the ultimate level in contemplating relative
reality of phenomena, and one forgets about the relative level in referring to ultimate truth. If, however, one under- standstheunityofthesetwolevelsofreality,thendifficulties will not arise. A proper understanding of the unity of rela- tive and ultimate truth is of great importance, especially for vajrayana practitioners of the mahamudra.
Madhyamaka philosophy deals with an understanding of emptiness, with the fact that all phenomena are free of any extreme form of existence. Although the different madhya- maka schools, for instance the rangtong and the shentong schools, explain emptiness differendy, their statements do not contradict each other. They are not teaching different things; rather, they are emphasizing different aspects in their explanation of emptiness. Thus, when the rangtong ma- dhyamaka school stresses the fact that all phenomena are by
their very nature empty, the emphasis is on the emptiness aspect itself. Similarly, when the shentong madhyamaka school states that mind contains buddha-nature and that this buddha-nature must be purified of the veils that ob- scure it, the emphasis is on the luminosity aspect. When one understands these two types of explanation, one realizes that emptiness and luminosity are inseparable. It is precisely this understanding that is imperative for mahamudra medi- tation.
Only by achieving certainty with regard to the right view can one apply the different meditation techniques properly
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and practice them free from obstacles. This is why it is said that a person who has achieved certainty in the view and practices meditation with a proper outlook is like a ga- r u d a - such a person deals with whatever experiences arise in meditation without being disturbed by them. On the other hand, if one attempts to meditate without having first achieved an accurate understanding, one will stumble over these uncertainties. One will not be sure about the way, never really knowing whether one is making a mistake or not. Unable to get one's bearings, one will be like a blind person wandering the plains.
Still, although the proper view is extremely important, it is not sufficient by itself since only through meditation does inner experience arise. To merely hold the view and not meditate brings no benefit either to oneselfor others; one is like a rich person tethered by stinginess. Thus, according to the holy tradition, the proper view must be combined with insight arising from meditation.
A s for the ignorant aspect o f this neutral state,
One does not know one's nature because o f the five causes.
Although luminosity or buddha-nature, which is the ba- sic nature of mind, is free from confusion, one does not recognize it and thus finds oneself in a state of confusion. Why does one not recognize it? Because of five factors. First of all, because one does not understand that buddha-nature is inherent in the mind of all beings. Buddha-nature is the same in all beings; it pervades all beings equally, with no quantitative or qualitative differences. Not recognizing this is the first cause of ignorance.
Thesecondcauseliesinhavingadualisticviewofsamsara and nirvana as two distinct states. One incorrectly considers
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buddhahood as something separate and therefore thinks that one has to look for it outside.
Third, one holds on to the concept that buddhahood is far away, and that the path is long and arduous, even though it is only a matter of recognizing the nature of mind and this can be done in an instant. One does not need a long path to achieve this. A good illustration is provided by the eye- lashes: In spite of the fact that the eyelashes are right against the eyes, one does not see them. Similarly, buddha-nature is the true nature of mind, yet one is not aware of this. Al- though buddha-nature is simply awareness of the nature of mind, constant distraction prevents one from realizing this.
The fourth cause is not realizing that the world of expe- riences only arises on the basis of impressions stored away in mind, which lead one to establish a distinction between subject and object. Because of the impressions stored in the alaya-vijfiana, one's experiences are perceived as objects, whereas the experiencer himself is perceived as a subject. However, one does not understand that this dichotomy arises exclusively on the basis of habitual patterns stored in one's mind. One firmly believes in the world of experiences, and by reacting to it performs more positive and negative actions which in turn create more habitual patterns.
The fifth cause is not understanding that mind, which is itself buddha-nature, already contains all the buddha qual- ities. The buddha qualities of the dharmakaya and the form kayas are inherent in one's mental continuum. However, one believes that it is necessary first of all to cleanse oneself of defects and then to develop good qualities in order to achieve buddhahood. These five factors prevent one from realizing the nature of mind or buddha-nature, and lead one into confusion, the wheel of existence.
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In the ocean ofcoemergent ignorance,
The waves ofego-fixation's confusion roll.
Cognition becomes a self, and projections become objects, Andso the habitualpatterns ofgrasping andfixation solidify. Thus, karma accumulates and then fully ripens.
The rim ofthe waterwheel ofsamsara turns,
But even while i t turns, its essence is unstained.
Even while it appears, it isempty ofreality.
Although the nature of mind, the basis, is completely pure, one does not recognize this luminosity. Failing to rec- ognize one's own mind is what is known as ignorance. Out of ignorance arises the fixation to a self. The nature of mind, which is cognition, or awareness of the fact that one is aware, is falsely experienced as a self with which one then identifies; this is grasping. Simultaneously, mind's luminos- ity, its ability to project, is experienced as something sepa- rate from this identity, as an external object; this is fixation. This dualistic view shapes one's actions, and thus karma is accumulated in many ways. The accumulated impressions and the accumulated karma ripen; the ongoing process of karma ripening is the wheel of samsara, through which one circles constantly. The image of the waterwheel of samsara turning constantly refers to this process. A more precise way of describing this vicious circle is as follows.
The first aspect is the alaya-vijfiana, which is the basis for the entire process. Since mind does not understand its own true nature, the stirrings of the mind lead to the creation of habitual patterns. These in turn lead to the arising of dis- turbing emotions and concepts, which create further habit- ual patterns in the alaya-vijfiana. Another aspect of mind, known as "mental force," stores impressions in the alaya- vijfiana. There is a third aspect, called "cloudy mind," that
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rests on the alaya-vijfiana; this aspect experiences confusion and the concepts of "me" and "I am. " It is these three as- pects-the alaya-vijfiana in which impressions are stored, the cloudy mind with its concept of a self, and the mental force that plants tendencies in the mind, creates concepts, and develops habitual patterns-that together produce the experience of samsara.
Let us take the example of a shape being perceived through visual consciousness; the perception is immediately followed by a value judgment, with the shape being evalu- ated as either good, bad, or neutral. Although visual con- sciousness is perfectly capable of perceiving the external forms by themselves, judgments such as "this is a shape . . . it is good" are apprehended at the level of mind conscious- ness. When mind consciousness evaluates a perception, this value judgment gives rise to a mental impression which the mental force stores in the alaya-vijiiana in the form of ten- dencies. These reinforce previous impressions already stored in the alaya-vijfiana and further solidify ego-fixation or cloudy mind.
To summarize, one could say that the basis for confusion resides in mental force and the alaya-vijiiana. The impres- sions that the mental force deposits in the alaya-vijiiana eventually activate the latter. Because of this, one establishes a distinction between external sense objects, the various types of internal sense-consciousness, and mind conscious- ness, which further solidifies the concepts related to dualis- tic fixation.
One can also e:xplain the entire process in terms of the skandhas. The sk~ndha of consciousness activates the im- pressions stored U1 the alaya-vijiiana, which causes one to experience the six: types of consciousness. The skandha of feeling and discriJ1lination involves clinging to the objects
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of the senses so that by perceiving them various feelings of pleasure, aversion, and indifference arise. The skandha of perception-impulse involves reacting to feelings, grasping at things that are pleasant, and rejecting those that are un- pleasant, and so on. As the fixation becomes stronger and stronger, the skandha of form finally arises, which creates a distinction between self and other.
This external other is in turn perceived by the six types of consciousness, thus creating a loop-the vicious circle of samsara. However, the only reason that the wheel ofsamsara continues to turn is because impressions that have accu- mulated in mind are once again projected outward when the alaya-vijfiana is activated by mental force.
The confusion lies in believing that phenomena that arise on a relative plane are real, rather than mere appearances based on the unob- structed manifestation of mind. However, on an ultimate plane-thatofthetruenatureofallappearances-therecan be no confusion. The nature of appearances is empty, and these are by their very nature not truly existent; although they manifest as appearances, they are empty ofnature. One might think that phenomena are empty only in non-mani- festation and not in manifestation, but this is not the case. When phenomena manifest, they are empty in their very essence, and because they are empty they can manifest unobstructedly in all their diversity.
Mere appearance is the vividness ofthe trikaya.
Because the nature ofthings is empty, things can manifest in all their luminosity and umimpededness; therefore, the three kayas are spontaneously and naturally present in all relative phenomena. The nature of phenomena is empti-
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ness, their attribute is luminosity, and their manifestation is unobstructedness.
All appearances are a manifestation of mind. However, not understanding the nature of mind, which is emptiness, one experiences the confused aspect of mind, or alaya- vijfiana. In other words, since one does not recognize the attribute of mind, which is luminosity, one experiences its confused aspect, cloudy mind. And since one does not un- derstand the manifestation of mind, which is complete unobstructedness, one experiences its confused aspect, which are the different types of sense consciousnesses. Thus, the difference is exclusively a matter of recognizing versus not recognizing. By not recognizing one experiences the alaya-vijfiana, cloudy mind, and the sense conscious- nesses; however, these are actually the trikaya, whose nature is empty, whose attribute is luminosity, and whose manifes- tation is unobstructedness. This is why the three kayas are spontaneously present in everything.
Unborn is the nature ofbirth;
That unborn is unceasing.
On the threshold ofnonduality, there is nowhere to dwell.
To ordinary perception, phenomena appear to come into being. However, this coming into being is only appearance; it is merely manifestation on a relative level, based on par- ticular causes and conditions. From an ultimate viewpoint, that is, one in accordance with the true nature of things, phenomena do not come into being; nevertheless, their manifestation and continuity are unobstructed, since they manifest on a relative plane continuously and in many forms. On the threshold of nonduality- between the rela- tive arising of phenomena and the fact that they are ulti-
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mately unborn-there is no dwelling. The actual nature of mind, which is luminosity, is free from birth, dwelling, and cessation.
From this mind, difficult to express,
Various magical displays ofsamsara and nirvana arise. Recognizing these as self-liberated is the supreme view. When this is realized, everything is suchness.
When there are no obstructions or attainments, this is the
innate nature.
When conceptual mind is transcended, this is the ultimate.
What is free from birth, dwelling, and cessation? It is the nature of mind. However, as long as one does not recognize the nature of mind, one experiences samsara; if one does recognize it, one experiences nirvana. In other words, the way phenomena manifest depends on awareness. Nirvana is not attained by overcoming samsara or putting an end to disturbing emotions in order to develop something else. On the contrary, one should look at the actual nature of the disturbing emotion and thus "self-liberate" it and recognize its true nature. By holding to this supreme view, one can understand reality, the suchness of all phenomena. If one achieves this realization and fully recognizes the basic na- ture of all phenomena, without struggling to give up sam- sara or attain nirvana, then everything becomes ultimate re- ality. Conceptual mind dissolves, along with its value judgments as to what is good and bad, and one attains the goal, which is the realization of the ultimate view.
In brief, the nature of all phenomena is devoid of true existence. By their very nature, phenomena are the three kayas. Free from birth, they are the dharmakaya; their unobstructed manifestation is the sambhogakaya; and their
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manifold arising is the nirmanakaya. The three kayas are not separate from each other; together, they are the nature of all phenomena. This is what the expression "innate nature" refers to. When there are no obstructions or attainments- when one realizes that the nature of all phenomena is the trikaya-one can rest in that basic, spontaneous nature. This is the ultimate view, ground mahamudra.
Summary ofGround Mahamudra
The true basic nature is buddha-nature; it is free from ex- tremes such as eternalism and nihilism. It is already pure, by nature unimpeded and is not liberated by realization. It is not an object, not a thing, it is devoid of characteristics, and there is nothing that this nature does not pervade. The en- tire external world-all phenomena, all experiences-is pervaded by this true nature, in the same way as space is all- pervading. While on a relative plane samsara and nirvana appear to be separate from each other, ultimately, they are nondual in suchness. This is the true nature of mind, which is buddha-nature, ultimate truth, ultimate bodhichitta. These are only concepts related to ground mahamudra, the basic nature of all phenomena.
This ends the section of the song referring to ground ma- hamudra, or basic nature and the proper viewpoint with regard to it.
PATH MAHAMUDRA
As for path mahamudra:
Path mahamudra is the practice of the view of mahamu- dra, the experience of this view through meditation. Ac- cording to the Kagyii school, one can establish a basic dis-
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tinction between two types of mahamudra: sutra mahamudra and tantra mahamudra.
Sutra mahamudra deals first and foremost with the reali- zation of emptiness, it is realizing that phenomena are de- void of true existence. This view frees one from all illusions with regard to suchness, so that one can rest in the nature of mind, free from ideas and preconceptions. This is sutra ma- hamudra: freedom from illusions, from the fabrications of mind.
Tantra mahamudra, on the other hand, is an integral part of the vajrayana. In each successive vajrayana practice, the practitioner must first receive an empowerment for the re- spective yidam. The empowerment consists of four parts, one of which is the introduction to tantra mahamudra, the wisdom of the union of great bliss and emptiness. Whether one is practicing sutra or tantra mahamudra, meditation with form or formless meditation, mahamudra involves dwelling in the nature of mind, the state of luminosity.
Path mahamudra is the practice, the activity that one car- ries out on the path. The incomparable Takpo Kagyii lineage brings together two different lines of transmission, since Gampopa united the Kadampa-school teachings of Atisa with those of the mahamudra lineage. The path includes both of these transmissions.
The Premilinaries (Ngondro)
In order to develop mahamudra meditation properly, one should begin by following the teachings of the Kadampa school and reminding oneself of the four thoughts that turn the mind away from samsara. These are what are known as the four ordinary preliminaries. They are followed by the four special preliminaries. The first of these latter four con- sists of two aspects: taking refuge in the Three Gems and
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the Three Roots, and developing bodhichitta, the desire to lead all beings to buddhahood. These two aspects together bring about the accumulation ofmerit. The second practice, the meditation on Vajrasattva and the recitation of the hundred-syllable mantra, purifies obscurations. The third practice, the mandala offering, is used for both types of ac- cumulations-the accumulation of merit, which is based on reference points, and the accumulation ofwisdom, which is nonreferential. Finally, the practice of guruyoga gives one the blessings of the guru's body, speech, and mind and unites one with one's teacher.
Thus, the path of mahamudra begins with the sequential practice of the four ordinary and the four special prelimi- naries. Only then does one reach the point at which one can truly practice path mahamudra. The path of mahamudra involves not only acquiring a certain amount of knowledge and working on the theoretical content of the teachings, but also practicing meditation and acquiring insight into one's mind. To this end it is absolutely essential to accumulate merit through the preliminary practices and to purify one- self from obscurations. This is why all the teachers of the Kagyii lineage have always stressed the importance of ngon- dro. Thanks to these preparatory practices, one's mind can "be one with the dharma" and one's dharma practice can "progress along the path," as is said in the Four Dharmas of Gampopa.
Mind and the phenomenal world are mahamudra. Coemergent mind is dharmakaya.
Coemergent appearance is the light ofdharmakaya.
The introduction to path mahamudra is the realization that one's own mind is dharmakaya; that the phenomenal
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world-external appearances-is a manifestation of mind, that is, the light of dharmakaya; and that one's own mind and the phenomenal world are not different from each other.
As is said in one of the tantras: "Dharmakaya is inherent in mind; the light of dharmakaya is inherent in phenomena. The inherent nature of mind and phenomena is insepara- ble. " "Dharmakaya is inherent in mind" refers to mind's emptiness, the fact that it is devoid of true nature, which is dharmakaya. "The light of dharmakaya is inherent in phe- nomena" refers to the unobstructed quality of mind, whose manifestation is the entire display of phenomena. Phenom- ena are also the natural expression and manifestation of dharmakaya. "The inherent nature of mind and phenomena is inseparable" refers to the fact that mind and the manifes- tation of its unobstruced quality, or phenomena, are not sep- arate from each other, but form a unity. This is the threefold introduction to path mahamudra.
The meditation practice that is based on this realization is first and foremost the meditation called shamatha or "re- maining in calmness," which enables one to become aware of the essential nature of mind. It is mind that both experi- ences all external phenomena-all one's joys and problems, samsara and nirvana- and also produces the totality of sam- sara and nirvana.
This is why in meditation one first looks at the nature of mind. Is mind a mere nothingness? This is impossible, since it is mind, after all, that experiences and produces every- thing. Does mind exist? Ifit did, it would have had to come into existence at a given point in time and space. Besides, once something is born it must inevitably pass away after having endured for a certain length of time. However, if one examines the nature of mind one is unable to find these
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three phases of arising, dwelling, and cessation because mind is free from them. This freedom from arising, dwell- ing, and cessation is the dharmakaya, the lack of true exis- tence of mind. Thus, one realizes that mind is not truly ex- istent. This is insight into the inherent dharmakaya-nature of mind.
But if mind is not truly existent, where does the world of external appearances arise from? Phenomena are the inher- ent manifestation of mind and appear from mind's luminos- ity and its unobstructed quality. The manifold appearances are only an expression of mind; they are nothing other than mind. One could compare this with the sun and sunshine: sunshine-phenomena-are not different from the sun it- self-mind-even though they may seem to be. In the same way, the entire phenomenal world is a manifestation of mind, inseparable from mind itself; although phenomena obviously do exist on a relative plane, they are devoid of ultimate existence. They are a manifestation of mind, the light of dharmakaya.
When the blessings ofthe glorious guru
And one's karma come together,
One realizes one's nature like meeting an oldfn"end.
How does one attain the realization of the nature of mind? This realization cannot be forced. The Supplication to the Takpo Kagyiis says that "devotion is the head of med- itation. " In order to recognize mind, the inspiration and blessings of one's teacher are necessary, and one can only receive these by having devotion for and trust in the teacher. This is the "head of meditation. " Without trust in and de- votion for one's teacher, one cannot receive the teacher's blessings and the entire lineage oftransmission, and without
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this inspiration one cannot totally recognize the nature of one's mind. By not recognizing it one will fail to understand that the nature of mind is dharmakaya and that all appear- ances are a manifestation of mind, the light of dharmakaya. Only by developing devotion for one's teacher can onere- ceive blessings in one's mind, allowing previously accumu- lated positive karma to ripen. This is the basis that enables one to recognize directly one's own mind and the nature of phenomena, like meeting an old friend.
In this section of the song, Jamgon Kongtriil Lodro Thaye explains how the nature of mind is recognized and mentions the factors on which this realization depends. These factors are extremely personal. One factor is the type of connection one has established with the teacher who introduces one to mahamudra and how long, that is, for how many kalpas, this connection has existed. Another factor is the trust in and devotion for the teacher. Only if the proper conditions are met will one recognize mind when the teacher points out its nature. In fact, one could meet many gurus, receive instruc- tions from them on the nature of mind, and practice numer- ous meditations and still not experience the nature of mind. This is actually the case for a large number of practitioners.
Thus, the experience of meditation depends not only on the meditation itself but also on the depth of trust and de- votion one has developed for one's teacher and on the exis- tence of a karmic connection with that teacher from a pre- vious lifetime. For this reason, one's root guru is of enormous importance, since only through the guru's in- structions can one achieve insight into the nature of mind.
There is no point in much talk,
But the beginner needs various things.
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