Immediate
mind consciousness
7B.
7B.
Khenchen-Thrangu-Rinpoche-The-Spiritual-Song-of-Lodro-Thaye
It is inside, it is within one's mind and it is found.
And this phenomena is said to be so amazing.
It is so fantastic, awesome.
It says that through these exceptional teachings and so forth it can be realized this way.
That is the ending of the discussion of the foundation, path, and fruition Mahamudra.
Now at the very end Jamgon Kongtrul repeats in a very brief way, going through the whole thing, this time dividing it into four, first the view, then the meditation, then the action and then fruition.
255. Regarding the view o fMahamudra
256. Analysis cannot define it.
257. Therefore, throw knowledge ofmental constructions away!
The Mahamudra view, cannot be reached through inference or conclusion or investigation or any kind of intellectual process.
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Normally, view is something that we investigate. We come up with a theory through logical thinking, a logical process. But in the case of Mahamudra this doesn't work. There is no way to say this is it, this is the view that you are supposed to have, and this is Mahamudra. Any kind ofinvestigation or theoretical kind oflogical thinking does not apply, it does not work at all. So it advises you to completely throw out any kind of theories, any kind of logic, to throw them far away. The view ofMahamudra has to be pointed out in our mind, it must be realized immediately in dependence upon the blessings and the powers of the lineage. Milarepa advised Gampopa in this way, that in the practice of Mahamudra, there is nothing theoretical that is going to help, that is going to arrive there, that the only thing is the direct experience of it. And that actually, if you apply theories and concepts to it there is a chance ofit going astray and being completely the wrong kind of experience.
258. Regarding the meditation o fMahamudra
259. Concentration on a thought cannot get through
260. Therefore abandon artificial resting in meditative equipoise.
In the meditation ofMahamudra there is no particular experience that you have to try and cultivate, thinking, clinging, or fixating to some desire to have a certain kind of meditation, thinking, "This is what proper meditation ofMahamudra is. " And "This is not a good meditation or experience coming from Mahamudra meditation. " Not thinking in this way and not fixating on the experiences of bliss and non-thought and clarity as being something, thinking, "This clarity, I need to have this experience. I need to have this experience of non- thought. I need to have this experience of emptiness" and so forth. That is why the term "ordinary mind" is used, because there is no kind of fabrication or contrivance at all, or clinging to what kind of
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experience this meditation should be. So it says to totally throw that whole idea out and just rest in whatever arises in the mind.
261. Regarding the action ofMahamudra
262. Rules do not apply.
263. Therefore free yourselffrom notions o facting and not acting.
In the behavior or action of Mahamudra, there is no deliberateness and thinking, "I should do this particular thing. I should behave in this way. I shouldn't behave in this way," or thinking, "Now I have been doing Mahamudra practice I have to act and b<. ? have in a certain way. " There is no deliberateness, no kind of frame nf reference at all to one's activities, they are completely free from any thoughts of actions or non-actions, activity or non-activity.
264. Regardingthefruition ofMahamudra
265. Nothing new can be attained.
266. Therefore cast away hoping, fearing, and desiring.
For the fruition Mahamudra, there is no attaining ofanything new, except that you arrive at where you already were, you arrive at the state which you already had or already existed. Nothing whatsoever is new, nothing is different than it was, except arriving back at where you started. So there are no ideas and one should completely give up any hopes that there is going to be some fantastic fruition of Mahamudra and it is going to be so wonderful and incredible and some kind ofbig reward. And there should be no fear of not obtaining this reward. Those desires of hopes and fears need to be thrown far away.
267. ThisistheprofoundintentionofallKagyupas.
? ? 122 THE SPIRITUAL SONG OF LODRO THAYE
268. It is the only path used by all the Buddhas and bodhisattvas.
So these are the qualities all the Kagyu lamas have attained. It is the Mahamudra that they have practiced and the result ofMahamudra they have attained. The instructions they have given to their disciples were the Mahamudra instructions. So Mahamudra can be said to be the very essence oftheir thoughts or intentions. Also it is the way, it is the path which all Buddhas and all the Buddhas' children, all bodhisattvas, all siddhas and so forth have traveled. They have achieved enlightenment in this very way, in this one way. So it is the single path traveled by all the Victors and their sons.
269. It is the method to turn away the confused circle o fexistence 270. It is dharma for obtaining Buddhahood in one lifetime, 271. The heart essence ofthe sutra and tantra teachings.
It is also the method or means to turn back, or to reverse all the confusion of samsara, of existence. The whole of samsaric existence is transcended through this method of Mahamudra. And it is also the method ofobtaining Buddhahood in a single lifetime. It is like the very heart essence of all the teachings, all the dharma that comes from the Buddha, both the sutras and all the tantras.
271. May I and all sentient beings reaching as for as space 272. Simultaneously attain realization and be liberated. 273. May we reach the supreme Mahamudra state.
Then finally the song ends in a supplication or prayer, that I myself and all beings throughout space may be liberated through realizing Mahamudra, altogether, all at the same time, and thereby obtain the excellent state of Mahamudra.
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123
This text was composed by Yonten Gyatso Lodro Thaye, the subject of Padma, so as not to act against the seal o fthe all-encompassing speech o f Him, who is Prajnaparamita herself, emptiness endowed with all excellent qualities, who appeared as a ~jra Holder. The place was Kunzang Dechen Osal Ling on the left slope ofthe third Devikoti, the Precious Tsan-like Rock. SHUBHAM
This essence of the Prajnaparamita was taught by "the Vajra Holder which is to be understood as Jamgon Kongtrul's root lama Perna Nyingche Wangpo. Since it is so completely profound and vast in its scope, in order for it not to be lost, Jamgon Kongtrul Lodro Thaye, or Yonten Gyatso, has written it down in this song.
The place where he wrote this down is the "tsa dra rinchen dra" in the place called Devikoti. And he says the third Devikoti here because another name for it is Tsari. In the instructions in the tantra of Chakrasamvara are mentioned the twenty-four special places or power places. And of the twenty-four power places there are eight connected with body, eight connected with speech and eight connected with mind. One ofthe ones that are connected with mind, one of these sacred places is this place in India called Tsari, which is the first. There is also another place in the southern part ofTibet called Tsari, and then there is Jamgon Kongtrul's home here, which he also calls Tsari or Devikoti. That is why it is called the third Devikoti here. In the name tsa dra rinchen dra, which is the second part of the name here, the dra means "like," so tsa dra means "like tsa. " So he is talking about that it is like Tsari which is the original name of this place.
Then it is mentioned, as part of this name also, that it is a precious rock which is like Tsari, which is literally the name. The rock where Jamgon Kongtrul stayed was in the shape ofVajrakilaya. When the famous terton Chokgyur l. ingpa went there to that place he
? ? 124 THE SPIRITUAL SONG OF LODRO THAYE
recognized it. There was a prophecy ofGuru Rinpoche ofthere being three termas that would exist. The first ofVajrasattva, then ofYangdag and then of Dorje Phurba, associated with the three places, the three points of forehead, throat and heart. Then when Chokgyur Lingpa was there at Jamgon Kongtrul's place, seeing this rock structure, he actually found these three treasures, these three termas, in the places corresponding to the forehead, throat and heart ofthis rock structure.
Then in this special place which has these qualities he had a retreat house to the left of it. This was called Dechen Osal Ling and is where he wrote this song. SHUBHAM at the end there means tashi, may everything be good, auspicious.
Questions
Question: Would you please explain again how bewilderment arises from the sambhogakaya?
Rinpoche: It is not that you think that it is arising from sambhogakaya. But this basic nature has this radiance, almost character kind of thing, which becomes clearer and clearer because it is unimpeded, it is unimpedable, unobstructable. So it manifests as further and further clarity or luminosity, which eventually is the appearance ofeverything, all objects and all objective reality, getting more and more clear. That whole process which describes it more or less from the original state through the whole process or development of more and more vividness or clarity taking place is the impure aspect description. If
you describe that same thing taking place through the pure aspect or, with realization, then that first unobstructedness ofthat radiance, where its nature is clarity or luminosity, that part is called sambhogakaya. Then when it is further manifested to actual appearances, that part is called nirmanakaya. On the one side you
? ? FRUITION MAHAMUDRA 125
could call them bewilderment and on the other side sambhogakaya and nirmanakaya.
Question: So it seems that the difference whether it goes in increasing clarity and appearance is whether the emptiness aspect is present at the same time or not.
Rinpoche: Yes exactly. If one keeps in mind the realization of emptiness, then the first unimpeded aspect of the radiance is sambhogakaya and the further manifestation is the power and ability or strength of its manifestation is nirmanakaya. When there is no realization ofemptiness then it seems like the progressive development of the clarity into final appearance, bewildered appearance.
Question: Could you say something more about what it means that all qualities are present in the dharmakaya?
Rinpoche: This means that it has all qualities or is the foundation or basis of all qualities. It has the ability; there exists the capability of eliminating all that which is to be eliminated, all the bewilderment, all the ignorance, all the bewildered appearances of our normal experience. This whole thing which was described with the clarity being more and more vivid and final, the appearances and the whole duality appearing, is something which is to be cleared up or eliminated. That bewilderment is to be eliminated. It is something to be eliminated. When it is eliminated then we say it is through the actualization of the emptiness of the dharmakaya and, through the wisdom and quality of the understanding of the clarity aspect of this potential, the fact of it having all this potential as clarity. Because it has those two aspects or, one realizes those two aspects, it is said to be the foundation of qualities.
Question: So the qualities are not the dharmakaya itself?
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THE SPIRITUAL SONG OF LODRO THAYE
Rinpoche: The dharmakaya itself is not the qualities, it 1s the foundation or basis from which the qualities arise.
Question: The book the Clear Light of Bliss lists a Mahamudra lineage which didn't have any names I recognized. It was a text on the completion stage of Mahamudra. I wondered whether this was the same discipline as the Kagyus?
Rinpoche: Essentially the book discusses Mahamudra using the same terms as we have, but it is from a different lineage (Gelugpa). It comes through a different lineage and I think that our lineage, the Kagyu lineage, is a little more profound. Why? Because our lineage holders actually practiced and gained direct realization of Mahamudra, their understanding arose from actual experience. The other lineage has kept the meaning of the words very well and passed on an intellectual level, but it has not always been based on experience of the meditation.
? ? Name
God
(Skt. deva)
Demi-god (Skt. asura)
& pictured in thangkas HIGHER REALMS
The celestial paradises are shown
Demi-gods are involved in conflict with the gods.
Obstacle
Pride
Jealousy
The Six Realms of Samsara
REALM EASIEST TO ATTAIN ENLIGHTENMENT
Human realm
Animal realm Hungry ghost
(Skt. preta) Hell beings
Human beings in their houses The five
practicing the dharma
LOWER REALMS
Animals on earth
Beings with large bellies and very small mouths and necks
Beings being tortured in hot and cold realms
disturbing emotions
Ignorance Desire
Anger
? ? 1. Path of Accumulation
Practice four mindfulnesses,
recognize the four marks of
existence (impermanence, absence
ofa self, suffering and peace).
Practice four renunciations
Practice four concentrative absorptions (strong interest, perserverance, attentiveness, and investigation)
Practice five controlling powers (confidence, sustained effort, mindfulness, samadhi, and prajna). These powers become "unshakable" at the end of this path.
Attain the first bodhisattva level of perceiving emptiness.
Develop true awareness of the Four Noble Truths and their 16 aspects. Develop seven factors of enlightenment (memory, investigation ofmeaning and values, effort, joy, refinement and serenity, samadhi, and equanimity).
One goes through the 2nd to 1Oth bodhisattva levels.
One practices the eight-fold Noble Path (right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right meditation).
2. Path of Application
3. Path oflnsight/seeing
4. Path of Cultivation (Meditation)
The Five Paths
5. Path of No More Learning This is Buddhahood.
? ? The Bodhisattva Levels
1. The Joyous One
2. The Stainless One
3. The Illuminating One
4. The Flaming One
5. The One Difficult to Conquer
6. The Manifest One
7. The Far Going one
8. The Unshakable One
9. The One of Good Discrimination
Emphasis on generosity
Emphasis on discipline
Emphasis on patience
Emphasis on exertion
Emphasis on meditation
Emphasis on wisdom
Emphasis on skillful activity
Emphasis on future projection
Emphasis on efficacy
10. Cloud of Dharma
Attaining enlightened wisdom
? ? ? ? ? ? ? ? ? ? ? ? ? Transformation of Conciousncss into Wisdom
ORGAN CoNSCIOUSNESS
Eye l. Eye consciousness
Ear 2. Ear consciousness Nose 3. Nose consciousness Tongue 4. Tongue consciousness Body 5. Body consciousnes
6A. Non-conceptual mind consciousness
6B. Conceptual mind consciousness
Mind 7A.
Immediate mind consciousness
7B. Afflicted mind consciousness
WISDOM
KAYAS
8. Alaya consciousness
Mirror-like wisdom
Dharmakaya
All-accomplishing wisdom
Nirmanakaya
Dharmadhatu wisdom
Discriminating wisdom
Wisdom of equality
Svabhavikakaya
Sambhogakaya
? ? Notes
1. This refers to the Five Treasuries composed by Jamgon Kongtrul Lodro Thaye. These are: 1. The Treasury ofVast Teachings (Gyachen Kardzo) which is the actual collected writings ofJamgon Kongtrul, works he himself composed. 2. The Treasury ofKnowledge (Sheja Dzo) is like a collection of his writings on all fields of knowledge, 3. The Treasury of Hidden Treasure Teachings (Rinchen Terzod), 4. The Treasury ofKagyu Mantra Teachings (Kagyu Ngakzod), and 5. The Treasury ofSpiritual Instructions (Dam Ngakzod) are more like collections that he compiled.
2. The conditions for becoming a biological being are the ovum from your mother and the sperm from your father, which when mixed with consciousness forms that life and leads to the development ofthe fetus. The seed essence of the ovum is the red element and while you are alive it is in the centre of your body below your navel. The seed essence of your father's sperm is the white element, and it is present in the centre of your body at the top of your head. - Khenpo Karthar Rinpoche
3. This does not mean we should distort or deny our perception, but we should emphasize the good qualities and let faults be without being disturbed by them. This way we benefit most from whatever good a teacher has to offer. - Cornelia Weishaar
4. Gampopa was the founder of the monastic order of the Kagyu School and the lineages that branch out from him are known as the Dakpo Kagyu.
5. In Tibetan medicine and yoga there are subtle channels, like meridians in acupuncture, through which subtle energies (Skt. prana) flow.
6. These six consist of the subtle heat practice, the illusory body practice, the dream yoga practice, the luminosity practice, the ejection of consciousness practice and the bardo practice.
7. From Gampopa's disciple Phagmo Drupa, the Phagmo Kagyu; from Baram Dharma Wangchuk, the Baram Kagyu; from Dusum Khyenpa, (the
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TilE SPIRITUAL SONG OF LODROTHAYE
first Gyalwang Karmapa), the Kamtsang Kagyu, and; Ghampo Tsultrim Nyingpo's disciple Tsondru Trakpa, the Tshalpa Kagyu. These four are known as the four greater or senior schools.
Phagmo Drupa had eight main disciples who founded eight additional lineages: 1. The Drikhung Kagyu was founded by Drikhung Kyopa Jigten Sumgyi Gonpo. 2. The Drukpa Kagyu was founded by Drupchen Lingrepa Perna Dorje and his disciple Choje Tsangpa Gyare Yeshe Dorje. 3. The Taklung Kagyu was founded by Taklung Thangpa Tashi Pal. 4. The Yasang Kagyu was founded by Zarawa Kalden Yeshe Senge and his disciple Yasang Choje Chokyi Monlam. 5. The Trophu Kagyu was founded by Rinpoche Gyatsa, and his disciple Trophu Lotsawa Champa Pal. 6. The Shuksep Kagyu was founded by Gyergom Tsultrim Senge. 7. Yelpa Kagyu was founded by Yelpa Drupthop Yeshe Tsekpa. 8. Martsang Kagyu was founded by Martsang Sherab Senge
8. In fact, garudas are said to be fully developed when they are born.
9. It may be helpful here to understand that the term "consciousness," which in Sanskrit is vijana, (Tib. namshe) refers to a specific type of cognition. It is the term for "cognition," jana, (Tib. yeshe) with the prefix vi, which means complete or fully developed. It is a more specific term than cognition and although it may sound like a positive thing to say "fully- developed cognition," in this context it is actually somewhat pejorative
because it refers to cognition that has become developed in the sense of becoming coarsened. This is the type ofcognition-or consciousness- that we as ordinary individuals have and it is divided into the eight or six types o f consciousnesses. All o f these consciousnesses are considered manifestations of the mind's impurity. They are things that arise when a mind does not recognize its own nature. The basic idea of the development of consciousness is that when a mind does not recognize its own nature, its inherent lucidity that is just a mere cognition or bare awareness, it runs wild. In running wild it becomes coarse or develops into deluded cognition or consciousness, which is a characteristic of samsara. Nevertheless, in the midst of the confused nature of these consciousnesses, the nature of this deluded mind is unchanged.
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133
I 0. Some Buddhist schools such as those of the Theravada schools hold that there are six consciousnesses with there being five sensory consciousnesses {visual, auditory, olfactory, gustatory, tactile) and mental consciousness which comprises the functions ofthe seventh and eighth consciousness. Other Buddhist schools such as the Mind-only school, for example, hold that there are the five sensory consciousnesses, a mental consciousness, and then a separate seventh afflicted consciousness, and a separate eighth alaya consciousness.
The five sensory consciousnesses perceive sensory input directly without doing any evaluation. The sixth mental consciousness which is what we call our "mind" it does all kinds ofintegration and evaluation of the sensory consciousnesses. The seventh afflicted consciousness is the every-present belief in an "I. " The first seven consciousnesses are held together by the eighth foundation or alaya consciousness which also functions to store the imprints of everything happening in the sixth consciousness.
11. In Thrangu Rinpoche's Transcending Ego he describes this eighth consciousness in much more detail and two aspects ofit. First, the eighth consciousness holds all the other consciousnesses together so one has the feeling that one is a single unitary being which gradually changes in time. Second, it is also the "store-house" consciousness in which all the karmic seeds are stored so when one sees an airplane, for example, one remembers that this is an airplane. These karmic seeds or latencies (Tib. bakchag) also carry one's karma of positive and negative actions which continues on from one lifetime to the next.
12. What happens is that all of the bakchag, "habitual tendencies or habits or ways of perceiving" are stored in the alaya or storehouse consciousness, the kun zhi namshe; then when certain conditions come together, we get the projections of all of these appearances that are the result of our having stored our previous habits in this storehouse consciousness. We think that these projections from our own consciousness are real, when in fact they're not, they're just confused appearances. The storehouse consciousness is called by two different names to illustrate the two
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THE SPIRITUAL SONG OF LODRO THAYE
13.
14.
15.
16.
17.
functions that it performs. The first is called "the holding consciousness" because it holds all of the habitual tendencies, the imprints from our previous ways of perceiving. The second is called the conditioned consciousness because when certain conditions come together, then certain habits wake up and emit certain projections ofappearances. In this way, you can think of the storehouse consciousness as being like a tape recorder. When it's on record, then it's storing all of the information, all of the sounds, etc. ; then when you put it on play, it sends them out.
In terms of the way that confusion arises, it's explained that the egoistic mind (the seventh consciousness) is like wind and the storehouse consciousness is like the ocean. So the wind of the egoistic mind blows on this ocean ofthe storehouse consciousness and causes these waves to come up out of it and those waves are the dualistic appearances that we think to be real. - Khenpo Tsultrim Gyatso Rinpoche
This is the translation of the Tibetan word salwa which is also translated variously as "brilliance," "luminous clarity," and "luminosity. " We must not make the mistake of thinking of this as some kind of light such as we get from a light bulb even though the words suggest this. Rather it is simply that continuous awareness, that knowing, that the mind always has.
We understand that the alaya or kun zhi does not lead to bewilderment, rather the habitual patterns do. When we recognize the ultimate state of the kun zhi, the ground consciousness, which is free of habitual patterns, we have realized wisdom. When it is free ofall habitual patterns, it is no longer the kun zhi consciousness but the kun zhi wisdom, the
jnana-alaya.
The union or inseparability of luminosity and emptiness refers to the fact that mind is empty, yet at the same time it is knowing, aware and so it also has luminosity. The emptiness could not exist without the luminosity and the luminosity could not exist without the emptiness. For these nine examples see Thrangu Rinpoche's The Uttaratantra: A Treatise on Buddha-Essence. Namo Buddha and ZCG Publications. When we say the co-emergence of ignorance and the eighth
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135
consciousness, we mean that this misunderstanding of not knowing that external phenomena are empty and not "solid and real" arises and reinforces the eighth consciousness.
18. In this analogy the many thoughts and emotions and false beliefs such as "there is a real self" are compared to the waves on an ocean with the waves appearing very real, but they just come and go and don't have any real lasting substance. The true nature of mind or its essence is not thoughts and emotions, but a deep calm abiding which lasts forever just like the ocean itself.
19. The word "affiictive" is an English translation for the Sanskrit klesha and mon nong in Tibetan which are the negative disturbing emotions of anger, attachment and ignorance. The point being that even though the seventh consciousness has a negative connotation, it is not negative as long as there is no attachment to self.
20. Bewildered in this context refers to an incorrect perception. In other words, the true nature ofselfis that it is "empty" that is, that it is not a solid single entity, yet when we think of ourselves, it is as a solid, real thing. This is what is meant here by confusion or bewilderment or in Tibetan ma rigpa.
21. There are two levels of reality or two truths as they are often called kunzop (relative truth) and dondam (ultimate truth). Kunzop refers to the world as perceived by ordinary (unenlightened) beings and this reality is an illusion or fake in that we believe that objects are solid and enduring. We call this conventional reality because this is what most people perceive and believe in. However, a person who is enlightened will see that the world is actually empty ofinherent nature and therefore see the world as it really is. This is referred to then as absolute truth or ultimate truth.
One Western example is that ifwe have a cup, it looks white and solid and made out of material we call china. This is the conventional level. Yet scientists would tell us that this "cup" is really a collection of different elements and the atoms of these elements are moving at incredible speeds and the "white" we and all other humans see is really
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just a particular wavelength oflight. This would be more like the ultimate
level of reality.
22. Fully enlightened beings, Buddhas, and their manifestations are often
understood by way o f the three kayas: the dharmakaya is enlightenment itself, wisdom beyond any reference point which can only be perceived by other enlightened beings; the sambhogakaya, often called the enjoyment body, manifests in the pure lands, which can only be seen by advanced bodhisattvas; and the nirmanakaya, which can be seen by ordinary beings as in the case of the historical Buddha, who was a supreme nirmanakaya, meaning that he displayed all the physical signs and marks of perfection, but nirmanakaya can also be any type of being or relative appearance to assist ordinary beings.
23. The failure of the mind to recognize its own true nature is what is meant by the term ma rigpa, or ignorance, the first level of obscuration or defilement in the mind. As a result ofthis ignorance, there arises in the mind the imputation ofan 'T' and an "other" (the other being something that is conceived as something that is other than the mind). This dualistic clinging, something that we have had throughout beginningless time and that never stops (until enlightenment), is the second level of obscuration, the obscuration of habits (habitual tendency).
Based upon this dualistic clinging arise the three root mental afflictions: mental darkness (variously rendered by translators as ignorance, bewilderment, confusion, etc. ), desire and aggression. Based upon these three afflictions there arise some 84,000 various mental afflictions enumerated by the Buddha, all of which together comprise the third level of obscuration, called the obscuration of mental afflictions (variously rendered as klesha, emotional affliction, disturbing emotions, etc). Under the influence ofthese, we perform actions that are obscured in their nature, which result in the fourth level ofobscuration, called the obscuration ofactions or karma. This is the process that keeps us in samsara. - Khabje Kalu Rinpoche
24. It was said by Tilopa, "Child, it is not by appearances that you are fettered, but by craving. Therefore Naropa, relinquish or cut through
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137
craving. " The distinction needs to be made between appearances and our craving for or grasping at them. Appearances themselves are not a problem. Grasping or craving is problematic. - Khenchen Thrangu Rinpoche
25. "Ordinary" mind does not denote common mind that everyone has which is full of thoughts, desires, etc. , but rather the original mind which is free of all disturbing emotions and incorrect wisdom.
There is no need to do anything to your present wakefulness at the moment of recognizing; it is already as it is. That is the true meaning of naked ordinary mind, a famous term in Tibetan. It means not tampered with. There is no "thing" which needs to be accepted or rejected; it is simply as it is. The term 'ordinary mind' is the most immediate and accurate term to describe the nature of mind. No matter what terminology is being utilized within the Middle-way, Mahamudra or Dzogchen, naked ordinary mind is the simplest term.
26. The desire realm comprises the six realms ofgods, demi-gods, humans, animals, hungry spirits and hell-beings. The form realm comprises eighteen classes of god of subtle form. The formless realm comprises four classes of gods.
27. One taste and co-emergent wisdom are generally the same, but they are used in a different way. Co-emergent wisdom is used in discussing the very essence ofthe nature, the foundation ofone's realization being the true nature. Whereas one flavor is talking about the gradual experience, the enhancing ofour experience through the different levels and at one point we experience it as one flavor. - Khenchen Thrangu Rinpoche
28. There are two categories of obscurations or defilements that cover one's Buddha-essence: the emotional affiictions or obscuration ofthe disturbing emotions (the three root affiictions are ignorance, desire and aggression), and the more subtle obscurations known variously as the defilement of latent tendencies, the obscuration of dualistic perception, intellectual obscurations, or the cognitive obscurations (seeing the world from the perspective of a "self" and what is "other"). The first category prevents sentient beings from freeing themselves from samsara, while the second prevents them from gaining accurate knowledge and realizing truth.
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THE SPIRITUAL SONG OF LODRO THAYE
29. There is a correspondence between these four stages of Mahamudra (one-pointedness, simplicity, one-flavor and non-meditation) and the five paths ofaccumulation, application, seeing, meditation and no-more- learning. The first level ofone-pointedness refers mainly to one-pointed tranquility (Shamatha) meditation. The lesser and middling levels of one-pointedness would be more or less associated with the path of accumulation. The greater level of one-pointedness would be more associated with the path ofapplication because one is joined to the true meaning. The second Mahamudra stage of freedom from concept (simplicity) is associated with the path of seeing. The stage of beyond concept means that first ofall we have developed the power ofShamatha, and then through that tranquility meditation we develop Vipashyana. Because of the insight ofVipashyana, we realize the true nature, which corresponds to the path of seeing.
The third Mahamudra stage ofone-flavor corresponds to the path of cultivation or meditation, and the fourth Mahamudra stage of non- meditation corresponds to the fifth path of no-more-learning. The one- flavor stage corresponds to the second to the seventh bodhisattva levels. The eighth bodhisattva level corresponds to the lesser aspect of non- meditation. The ninth and the tenth bodhisattva levels correspond to the middling aspect of beyond meditation level. Then the state of Buddhahood would be the highest o f the twelve sub-sections, the highest point of the non-meditation level.
When we reach the twelfth stage, the highest stage of non- meditation through Mahamudra practice, then the qualities of mind that we achieve are the same as those of Buddhahood, those achieved through the classic, long Mahayana path. But the speech and the physical qualities are not quite the same. This is because when we traverse the ordinary Mahayana path, then for many endless kalpas we are taking birth again and again and generating virtue. This is an extremely powerful thing, even though it is a much longer process. In that long process we accumulate such vast virtue that this will lead, at the end of the ordinary Mahayana path, to the tremendous physical and speech
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qualities that we associate with the thirty-two and eighty marks of the Buddha. When we go through the very profound and rapid path of Mahayana, we won't necessarily get those. Ifwe look at the life ofJetsun Milarepa or the life of Gampopa, they didn't manifest the thirty-two signs and the eighty marks like the Shakyamuni Buddha did. This is because, for instance with Milarepa, he was born into an ordinary body and quickly perfected the Mahamudra. So the mind quality ofrealization is exactly the same, but the body and speech qualities that manifest for others are not the same. - Khenchen Thrangu Rinpoche
30. The Tibetan is zung Jug which is often translated as unity. But as the Tibetan term clearly implies the coming together oftwo factors such as emptiness and luminosity, coincidence is more precise. - Cornelia Weishaar
? ? Glossary of Terms
Afflicted consciousness. The seventh consciousness.
Now at the very end Jamgon Kongtrul repeats in a very brief way, going through the whole thing, this time dividing it into four, first the view, then the meditation, then the action and then fruition.
255. Regarding the view o fMahamudra
256. Analysis cannot define it.
257. Therefore, throw knowledge ofmental constructions away!
The Mahamudra view, cannot be reached through inference or conclusion or investigation or any kind of intellectual process.
? ? 120 THE SPIRITUAL SONG OF LODRO THAYE
Normally, view is something that we investigate. We come up with a theory through logical thinking, a logical process. But in the case of Mahamudra this doesn't work. There is no way to say this is it, this is the view that you are supposed to have, and this is Mahamudra. Any kind ofinvestigation or theoretical kind oflogical thinking does not apply, it does not work at all. So it advises you to completely throw out any kind of theories, any kind of logic, to throw them far away. The view ofMahamudra has to be pointed out in our mind, it must be realized immediately in dependence upon the blessings and the powers of the lineage. Milarepa advised Gampopa in this way, that in the practice of Mahamudra, there is nothing theoretical that is going to help, that is going to arrive there, that the only thing is the direct experience of it. And that actually, if you apply theories and concepts to it there is a chance ofit going astray and being completely the wrong kind of experience.
258. Regarding the meditation o fMahamudra
259. Concentration on a thought cannot get through
260. Therefore abandon artificial resting in meditative equipoise.
In the meditation ofMahamudra there is no particular experience that you have to try and cultivate, thinking, clinging, or fixating to some desire to have a certain kind of meditation, thinking, "This is what proper meditation ofMahamudra is. " And "This is not a good meditation or experience coming from Mahamudra meditation. " Not thinking in this way and not fixating on the experiences of bliss and non-thought and clarity as being something, thinking, "This clarity, I need to have this experience. I need to have this experience of non- thought. I need to have this experience of emptiness" and so forth. That is why the term "ordinary mind" is used, because there is no kind of fabrication or contrivance at all, or clinging to what kind of
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experience this meditation should be. So it says to totally throw that whole idea out and just rest in whatever arises in the mind.
261. Regarding the action ofMahamudra
262. Rules do not apply.
263. Therefore free yourselffrom notions o facting and not acting.
In the behavior or action of Mahamudra, there is no deliberateness and thinking, "I should do this particular thing. I should behave in this way. I shouldn't behave in this way," or thinking, "Now I have been doing Mahamudra practice I have to act and b<. ? have in a certain way. " There is no deliberateness, no kind of frame nf reference at all to one's activities, they are completely free from any thoughts of actions or non-actions, activity or non-activity.
264. Regardingthefruition ofMahamudra
265. Nothing new can be attained.
266. Therefore cast away hoping, fearing, and desiring.
For the fruition Mahamudra, there is no attaining ofanything new, except that you arrive at where you already were, you arrive at the state which you already had or already existed. Nothing whatsoever is new, nothing is different than it was, except arriving back at where you started. So there are no ideas and one should completely give up any hopes that there is going to be some fantastic fruition of Mahamudra and it is going to be so wonderful and incredible and some kind ofbig reward. And there should be no fear of not obtaining this reward. Those desires of hopes and fears need to be thrown far away.
267. ThisistheprofoundintentionofallKagyupas.
? ? 122 THE SPIRITUAL SONG OF LODRO THAYE
268. It is the only path used by all the Buddhas and bodhisattvas.
So these are the qualities all the Kagyu lamas have attained. It is the Mahamudra that they have practiced and the result ofMahamudra they have attained. The instructions they have given to their disciples were the Mahamudra instructions. So Mahamudra can be said to be the very essence oftheir thoughts or intentions. Also it is the way, it is the path which all Buddhas and all the Buddhas' children, all bodhisattvas, all siddhas and so forth have traveled. They have achieved enlightenment in this very way, in this one way. So it is the single path traveled by all the Victors and their sons.
269. It is the method to turn away the confused circle o fexistence 270. It is dharma for obtaining Buddhahood in one lifetime, 271. The heart essence ofthe sutra and tantra teachings.
It is also the method or means to turn back, or to reverse all the confusion of samsara, of existence. The whole of samsaric existence is transcended through this method of Mahamudra. And it is also the method ofobtaining Buddhahood in a single lifetime. It is like the very heart essence of all the teachings, all the dharma that comes from the Buddha, both the sutras and all the tantras.
271. May I and all sentient beings reaching as for as space 272. Simultaneously attain realization and be liberated. 273. May we reach the supreme Mahamudra state.
Then finally the song ends in a supplication or prayer, that I myself and all beings throughout space may be liberated through realizing Mahamudra, altogether, all at the same time, and thereby obtain the excellent state of Mahamudra.
? ? FRUITION MAHAMUDRA
123
This text was composed by Yonten Gyatso Lodro Thaye, the subject of Padma, so as not to act against the seal o fthe all-encompassing speech o f Him, who is Prajnaparamita herself, emptiness endowed with all excellent qualities, who appeared as a ~jra Holder. The place was Kunzang Dechen Osal Ling on the left slope ofthe third Devikoti, the Precious Tsan-like Rock. SHUBHAM
This essence of the Prajnaparamita was taught by "the Vajra Holder which is to be understood as Jamgon Kongtrul's root lama Perna Nyingche Wangpo. Since it is so completely profound and vast in its scope, in order for it not to be lost, Jamgon Kongtrul Lodro Thaye, or Yonten Gyatso, has written it down in this song.
The place where he wrote this down is the "tsa dra rinchen dra" in the place called Devikoti. And he says the third Devikoti here because another name for it is Tsari. In the instructions in the tantra of Chakrasamvara are mentioned the twenty-four special places or power places. And of the twenty-four power places there are eight connected with body, eight connected with speech and eight connected with mind. One ofthe ones that are connected with mind, one of these sacred places is this place in India called Tsari, which is the first. There is also another place in the southern part ofTibet called Tsari, and then there is Jamgon Kongtrul's home here, which he also calls Tsari or Devikoti. That is why it is called the third Devikoti here. In the name tsa dra rinchen dra, which is the second part of the name here, the dra means "like," so tsa dra means "like tsa. " So he is talking about that it is like Tsari which is the original name of this place.
Then it is mentioned, as part of this name also, that it is a precious rock which is like Tsari, which is literally the name. The rock where Jamgon Kongtrul stayed was in the shape ofVajrakilaya. When the famous terton Chokgyur l. ingpa went there to that place he
? ? 124 THE SPIRITUAL SONG OF LODRO THAYE
recognized it. There was a prophecy ofGuru Rinpoche ofthere being three termas that would exist. The first ofVajrasattva, then ofYangdag and then of Dorje Phurba, associated with the three places, the three points of forehead, throat and heart. Then when Chokgyur Lingpa was there at Jamgon Kongtrul's place, seeing this rock structure, he actually found these three treasures, these three termas, in the places corresponding to the forehead, throat and heart ofthis rock structure.
Then in this special place which has these qualities he had a retreat house to the left of it. This was called Dechen Osal Ling and is where he wrote this song. SHUBHAM at the end there means tashi, may everything be good, auspicious.
Questions
Question: Would you please explain again how bewilderment arises from the sambhogakaya?
Rinpoche: It is not that you think that it is arising from sambhogakaya. But this basic nature has this radiance, almost character kind of thing, which becomes clearer and clearer because it is unimpeded, it is unimpedable, unobstructable. So it manifests as further and further clarity or luminosity, which eventually is the appearance ofeverything, all objects and all objective reality, getting more and more clear. That whole process which describes it more or less from the original state through the whole process or development of more and more vividness or clarity taking place is the impure aspect description. If
you describe that same thing taking place through the pure aspect or, with realization, then that first unobstructedness ofthat radiance, where its nature is clarity or luminosity, that part is called sambhogakaya. Then when it is further manifested to actual appearances, that part is called nirmanakaya. On the one side you
? ? FRUITION MAHAMUDRA 125
could call them bewilderment and on the other side sambhogakaya and nirmanakaya.
Question: So it seems that the difference whether it goes in increasing clarity and appearance is whether the emptiness aspect is present at the same time or not.
Rinpoche: Yes exactly. If one keeps in mind the realization of emptiness, then the first unimpeded aspect of the radiance is sambhogakaya and the further manifestation is the power and ability or strength of its manifestation is nirmanakaya. When there is no realization ofemptiness then it seems like the progressive development of the clarity into final appearance, bewildered appearance.
Question: Could you say something more about what it means that all qualities are present in the dharmakaya?
Rinpoche: This means that it has all qualities or is the foundation or basis of all qualities. It has the ability; there exists the capability of eliminating all that which is to be eliminated, all the bewilderment, all the ignorance, all the bewildered appearances of our normal experience. This whole thing which was described with the clarity being more and more vivid and final, the appearances and the whole duality appearing, is something which is to be cleared up or eliminated. That bewilderment is to be eliminated. It is something to be eliminated. When it is eliminated then we say it is through the actualization of the emptiness of the dharmakaya and, through the wisdom and quality of the understanding of the clarity aspect of this potential, the fact of it having all this potential as clarity. Because it has those two aspects or, one realizes those two aspects, it is said to be the foundation of qualities.
Question: So the qualities are not the dharmakaya itself?
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THE SPIRITUAL SONG OF LODRO THAYE
Rinpoche: The dharmakaya itself is not the qualities, it 1s the foundation or basis from which the qualities arise.
Question: The book the Clear Light of Bliss lists a Mahamudra lineage which didn't have any names I recognized. It was a text on the completion stage of Mahamudra. I wondered whether this was the same discipline as the Kagyus?
Rinpoche: Essentially the book discusses Mahamudra using the same terms as we have, but it is from a different lineage (Gelugpa). It comes through a different lineage and I think that our lineage, the Kagyu lineage, is a little more profound. Why? Because our lineage holders actually practiced and gained direct realization of Mahamudra, their understanding arose from actual experience. The other lineage has kept the meaning of the words very well and passed on an intellectual level, but it has not always been based on experience of the meditation.
? ? Name
God
(Skt. deva)
Demi-god (Skt. asura)
& pictured in thangkas HIGHER REALMS
The celestial paradises are shown
Demi-gods are involved in conflict with the gods.
Obstacle
Pride
Jealousy
The Six Realms of Samsara
REALM EASIEST TO ATTAIN ENLIGHTENMENT
Human realm
Animal realm Hungry ghost
(Skt. preta) Hell beings
Human beings in their houses The five
practicing the dharma
LOWER REALMS
Animals on earth
Beings with large bellies and very small mouths and necks
Beings being tortured in hot and cold realms
disturbing emotions
Ignorance Desire
Anger
? ? 1. Path of Accumulation
Practice four mindfulnesses,
recognize the four marks of
existence (impermanence, absence
ofa self, suffering and peace).
Practice four renunciations
Practice four concentrative absorptions (strong interest, perserverance, attentiveness, and investigation)
Practice five controlling powers (confidence, sustained effort, mindfulness, samadhi, and prajna). These powers become "unshakable" at the end of this path.
Attain the first bodhisattva level of perceiving emptiness.
Develop true awareness of the Four Noble Truths and their 16 aspects. Develop seven factors of enlightenment (memory, investigation ofmeaning and values, effort, joy, refinement and serenity, samadhi, and equanimity).
One goes through the 2nd to 1Oth bodhisattva levels.
One practices the eight-fold Noble Path (right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right meditation).
2. Path of Application
3. Path oflnsight/seeing
4. Path of Cultivation (Meditation)
The Five Paths
5. Path of No More Learning This is Buddhahood.
? ? The Bodhisattva Levels
1. The Joyous One
2. The Stainless One
3. The Illuminating One
4. The Flaming One
5. The One Difficult to Conquer
6. The Manifest One
7. The Far Going one
8. The Unshakable One
9. The One of Good Discrimination
Emphasis on generosity
Emphasis on discipline
Emphasis on patience
Emphasis on exertion
Emphasis on meditation
Emphasis on wisdom
Emphasis on skillful activity
Emphasis on future projection
Emphasis on efficacy
10. Cloud of Dharma
Attaining enlightened wisdom
? ? ? ? ? ? ? ? ? ? ? ? ? Transformation of Conciousncss into Wisdom
ORGAN CoNSCIOUSNESS
Eye l. Eye consciousness
Ear 2. Ear consciousness Nose 3. Nose consciousness Tongue 4. Tongue consciousness Body 5. Body consciousnes
6A. Non-conceptual mind consciousness
6B. Conceptual mind consciousness
Mind 7A.
Immediate mind consciousness
7B. Afflicted mind consciousness
WISDOM
KAYAS
8. Alaya consciousness
Mirror-like wisdom
Dharmakaya
All-accomplishing wisdom
Nirmanakaya
Dharmadhatu wisdom
Discriminating wisdom
Wisdom of equality
Svabhavikakaya
Sambhogakaya
? ? Notes
1. This refers to the Five Treasuries composed by Jamgon Kongtrul Lodro Thaye. These are: 1. The Treasury ofVast Teachings (Gyachen Kardzo) which is the actual collected writings ofJamgon Kongtrul, works he himself composed. 2. The Treasury ofKnowledge (Sheja Dzo) is like a collection of his writings on all fields of knowledge, 3. The Treasury of Hidden Treasure Teachings (Rinchen Terzod), 4. The Treasury ofKagyu Mantra Teachings (Kagyu Ngakzod), and 5. The Treasury ofSpiritual Instructions (Dam Ngakzod) are more like collections that he compiled.
2. The conditions for becoming a biological being are the ovum from your mother and the sperm from your father, which when mixed with consciousness forms that life and leads to the development ofthe fetus. The seed essence of the ovum is the red element and while you are alive it is in the centre of your body below your navel. The seed essence of your father's sperm is the white element, and it is present in the centre of your body at the top of your head. - Khenpo Karthar Rinpoche
3. This does not mean we should distort or deny our perception, but we should emphasize the good qualities and let faults be without being disturbed by them. This way we benefit most from whatever good a teacher has to offer. - Cornelia Weishaar
4. Gampopa was the founder of the monastic order of the Kagyu School and the lineages that branch out from him are known as the Dakpo Kagyu.
5. In Tibetan medicine and yoga there are subtle channels, like meridians in acupuncture, through which subtle energies (Skt. prana) flow.
6. These six consist of the subtle heat practice, the illusory body practice, the dream yoga practice, the luminosity practice, the ejection of consciousness practice and the bardo practice.
7. From Gampopa's disciple Phagmo Drupa, the Phagmo Kagyu; from Baram Dharma Wangchuk, the Baram Kagyu; from Dusum Khyenpa, (the
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TilE SPIRITUAL SONG OF LODROTHAYE
first Gyalwang Karmapa), the Kamtsang Kagyu, and; Ghampo Tsultrim Nyingpo's disciple Tsondru Trakpa, the Tshalpa Kagyu. These four are known as the four greater or senior schools.
Phagmo Drupa had eight main disciples who founded eight additional lineages: 1. The Drikhung Kagyu was founded by Drikhung Kyopa Jigten Sumgyi Gonpo. 2. The Drukpa Kagyu was founded by Drupchen Lingrepa Perna Dorje and his disciple Choje Tsangpa Gyare Yeshe Dorje. 3. The Taklung Kagyu was founded by Taklung Thangpa Tashi Pal. 4. The Yasang Kagyu was founded by Zarawa Kalden Yeshe Senge and his disciple Yasang Choje Chokyi Monlam. 5. The Trophu Kagyu was founded by Rinpoche Gyatsa, and his disciple Trophu Lotsawa Champa Pal. 6. The Shuksep Kagyu was founded by Gyergom Tsultrim Senge. 7. Yelpa Kagyu was founded by Yelpa Drupthop Yeshe Tsekpa. 8. Martsang Kagyu was founded by Martsang Sherab Senge
8. In fact, garudas are said to be fully developed when they are born.
9. It may be helpful here to understand that the term "consciousness," which in Sanskrit is vijana, (Tib. namshe) refers to a specific type of cognition. It is the term for "cognition," jana, (Tib. yeshe) with the prefix vi, which means complete or fully developed. It is a more specific term than cognition and although it may sound like a positive thing to say "fully- developed cognition," in this context it is actually somewhat pejorative
because it refers to cognition that has become developed in the sense of becoming coarsened. This is the type ofcognition-or consciousness- that we as ordinary individuals have and it is divided into the eight or six types o f consciousnesses. All o f these consciousnesses are considered manifestations of the mind's impurity. They are things that arise when a mind does not recognize its own nature. The basic idea of the development of consciousness is that when a mind does not recognize its own nature, its inherent lucidity that is just a mere cognition or bare awareness, it runs wild. In running wild it becomes coarse or develops into deluded cognition or consciousness, which is a characteristic of samsara. Nevertheless, in the midst of the confused nature of these consciousnesses, the nature of this deluded mind is unchanged.
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I 0. Some Buddhist schools such as those of the Theravada schools hold that there are six consciousnesses with there being five sensory consciousnesses {visual, auditory, olfactory, gustatory, tactile) and mental consciousness which comprises the functions ofthe seventh and eighth consciousness. Other Buddhist schools such as the Mind-only school, for example, hold that there are the five sensory consciousnesses, a mental consciousness, and then a separate seventh afflicted consciousness, and a separate eighth alaya consciousness.
The five sensory consciousnesses perceive sensory input directly without doing any evaluation. The sixth mental consciousness which is what we call our "mind" it does all kinds ofintegration and evaluation of the sensory consciousnesses. The seventh afflicted consciousness is the every-present belief in an "I. " The first seven consciousnesses are held together by the eighth foundation or alaya consciousness which also functions to store the imprints of everything happening in the sixth consciousness.
11. In Thrangu Rinpoche's Transcending Ego he describes this eighth consciousness in much more detail and two aspects ofit. First, the eighth consciousness holds all the other consciousnesses together so one has the feeling that one is a single unitary being which gradually changes in time. Second, it is also the "store-house" consciousness in which all the karmic seeds are stored so when one sees an airplane, for example, one remembers that this is an airplane. These karmic seeds or latencies (Tib. bakchag) also carry one's karma of positive and negative actions which continues on from one lifetime to the next.
12. What happens is that all of the bakchag, "habitual tendencies or habits or ways of perceiving" are stored in the alaya or storehouse consciousness, the kun zhi namshe; then when certain conditions come together, we get the projections of all of these appearances that are the result of our having stored our previous habits in this storehouse consciousness. We think that these projections from our own consciousness are real, when in fact they're not, they're just confused appearances. The storehouse consciousness is called by two different names to illustrate the two
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THE SPIRITUAL SONG OF LODRO THAYE
13.
14.
15.
16.
17.
functions that it performs. The first is called "the holding consciousness" because it holds all of the habitual tendencies, the imprints from our previous ways of perceiving. The second is called the conditioned consciousness because when certain conditions come together, then certain habits wake up and emit certain projections ofappearances. In this way, you can think of the storehouse consciousness as being like a tape recorder. When it's on record, then it's storing all of the information, all of the sounds, etc. ; then when you put it on play, it sends them out.
In terms of the way that confusion arises, it's explained that the egoistic mind (the seventh consciousness) is like wind and the storehouse consciousness is like the ocean. So the wind of the egoistic mind blows on this ocean ofthe storehouse consciousness and causes these waves to come up out of it and those waves are the dualistic appearances that we think to be real. - Khenpo Tsultrim Gyatso Rinpoche
This is the translation of the Tibetan word salwa which is also translated variously as "brilliance," "luminous clarity," and "luminosity. " We must not make the mistake of thinking of this as some kind of light such as we get from a light bulb even though the words suggest this. Rather it is simply that continuous awareness, that knowing, that the mind always has.
We understand that the alaya or kun zhi does not lead to bewilderment, rather the habitual patterns do. When we recognize the ultimate state of the kun zhi, the ground consciousness, which is free of habitual patterns, we have realized wisdom. When it is free ofall habitual patterns, it is no longer the kun zhi consciousness but the kun zhi wisdom, the
jnana-alaya.
The union or inseparability of luminosity and emptiness refers to the fact that mind is empty, yet at the same time it is knowing, aware and so it also has luminosity. The emptiness could not exist without the luminosity and the luminosity could not exist without the emptiness. For these nine examples see Thrangu Rinpoche's The Uttaratantra: A Treatise on Buddha-Essence. Namo Buddha and ZCG Publications. When we say the co-emergence of ignorance and the eighth
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consciousness, we mean that this misunderstanding of not knowing that external phenomena are empty and not "solid and real" arises and reinforces the eighth consciousness.
18. In this analogy the many thoughts and emotions and false beliefs such as "there is a real self" are compared to the waves on an ocean with the waves appearing very real, but they just come and go and don't have any real lasting substance. The true nature of mind or its essence is not thoughts and emotions, but a deep calm abiding which lasts forever just like the ocean itself.
19. The word "affiictive" is an English translation for the Sanskrit klesha and mon nong in Tibetan which are the negative disturbing emotions of anger, attachment and ignorance. The point being that even though the seventh consciousness has a negative connotation, it is not negative as long as there is no attachment to self.
20. Bewildered in this context refers to an incorrect perception. In other words, the true nature ofselfis that it is "empty" that is, that it is not a solid single entity, yet when we think of ourselves, it is as a solid, real thing. This is what is meant here by confusion or bewilderment or in Tibetan ma rigpa.
21. There are two levels of reality or two truths as they are often called kunzop (relative truth) and dondam (ultimate truth). Kunzop refers to the world as perceived by ordinary (unenlightened) beings and this reality is an illusion or fake in that we believe that objects are solid and enduring. We call this conventional reality because this is what most people perceive and believe in. However, a person who is enlightened will see that the world is actually empty ofinherent nature and therefore see the world as it really is. This is referred to then as absolute truth or ultimate truth.
One Western example is that ifwe have a cup, it looks white and solid and made out of material we call china. This is the conventional level. Yet scientists would tell us that this "cup" is really a collection of different elements and the atoms of these elements are moving at incredible speeds and the "white" we and all other humans see is really
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just a particular wavelength oflight. This would be more like the ultimate
level of reality.
22. Fully enlightened beings, Buddhas, and their manifestations are often
understood by way o f the three kayas: the dharmakaya is enlightenment itself, wisdom beyond any reference point which can only be perceived by other enlightened beings; the sambhogakaya, often called the enjoyment body, manifests in the pure lands, which can only be seen by advanced bodhisattvas; and the nirmanakaya, which can be seen by ordinary beings as in the case of the historical Buddha, who was a supreme nirmanakaya, meaning that he displayed all the physical signs and marks of perfection, but nirmanakaya can also be any type of being or relative appearance to assist ordinary beings.
23. The failure of the mind to recognize its own true nature is what is meant by the term ma rigpa, or ignorance, the first level of obscuration or defilement in the mind. As a result ofthis ignorance, there arises in the mind the imputation ofan 'T' and an "other" (the other being something that is conceived as something that is other than the mind). This dualistic clinging, something that we have had throughout beginningless time and that never stops (until enlightenment), is the second level of obscuration, the obscuration of habits (habitual tendency).
Based upon this dualistic clinging arise the three root mental afflictions: mental darkness (variously rendered by translators as ignorance, bewilderment, confusion, etc. ), desire and aggression. Based upon these three afflictions there arise some 84,000 various mental afflictions enumerated by the Buddha, all of which together comprise the third level of obscuration, called the obscuration of mental afflictions (variously rendered as klesha, emotional affliction, disturbing emotions, etc). Under the influence ofthese, we perform actions that are obscured in their nature, which result in the fourth level ofobscuration, called the obscuration ofactions or karma. This is the process that keeps us in samsara. - Khabje Kalu Rinpoche
24. It was said by Tilopa, "Child, it is not by appearances that you are fettered, but by craving. Therefore Naropa, relinquish or cut through
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craving. " The distinction needs to be made between appearances and our craving for or grasping at them. Appearances themselves are not a problem. Grasping or craving is problematic. - Khenchen Thrangu Rinpoche
25. "Ordinary" mind does not denote common mind that everyone has which is full of thoughts, desires, etc. , but rather the original mind which is free of all disturbing emotions and incorrect wisdom.
There is no need to do anything to your present wakefulness at the moment of recognizing; it is already as it is. That is the true meaning of naked ordinary mind, a famous term in Tibetan. It means not tampered with. There is no "thing" which needs to be accepted or rejected; it is simply as it is. The term 'ordinary mind' is the most immediate and accurate term to describe the nature of mind. No matter what terminology is being utilized within the Middle-way, Mahamudra or Dzogchen, naked ordinary mind is the simplest term.
26. The desire realm comprises the six realms ofgods, demi-gods, humans, animals, hungry spirits and hell-beings. The form realm comprises eighteen classes of god of subtle form. The formless realm comprises four classes of gods.
27. One taste and co-emergent wisdom are generally the same, but they are used in a different way. Co-emergent wisdom is used in discussing the very essence ofthe nature, the foundation ofone's realization being the true nature. Whereas one flavor is talking about the gradual experience, the enhancing ofour experience through the different levels and at one point we experience it as one flavor. - Khenchen Thrangu Rinpoche
28. There are two categories of obscurations or defilements that cover one's Buddha-essence: the emotional affiictions or obscuration ofthe disturbing emotions (the three root affiictions are ignorance, desire and aggression), and the more subtle obscurations known variously as the defilement of latent tendencies, the obscuration of dualistic perception, intellectual obscurations, or the cognitive obscurations (seeing the world from the perspective of a "self" and what is "other"). The first category prevents sentient beings from freeing themselves from samsara, while the second prevents them from gaining accurate knowledge and realizing truth.
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THE SPIRITUAL SONG OF LODRO THAYE
29. There is a correspondence between these four stages of Mahamudra (one-pointedness, simplicity, one-flavor and non-meditation) and the five paths ofaccumulation, application, seeing, meditation and no-more- learning. The first level ofone-pointedness refers mainly to one-pointed tranquility (Shamatha) meditation. The lesser and middling levels of one-pointedness would be more or less associated with the path of accumulation. The greater level of one-pointedness would be more associated with the path ofapplication because one is joined to the true meaning. The second Mahamudra stage of freedom from concept (simplicity) is associated with the path of seeing. The stage of beyond concept means that first ofall we have developed the power ofShamatha, and then through that tranquility meditation we develop Vipashyana. Because of the insight ofVipashyana, we realize the true nature, which corresponds to the path of seeing.
The third Mahamudra stage ofone-flavor corresponds to the path of cultivation or meditation, and the fourth Mahamudra stage of non- meditation corresponds to the fifth path of no-more-learning. The one- flavor stage corresponds to the second to the seventh bodhisattva levels. The eighth bodhisattva level corresponds to the lesser aspect of non- meditation. The ninth and the tenth bodhisattva levels correspond to the middling aspect of beyond meditation level. Then the state of Buddhahood would be the highest o f the twelve sub-sections, the highest point of the non-meditation level.
When we reach the twelfth stage, the highest stage of non- meditation through Mahamudra practice, then the qualities of mind that we achieve are the same as those of Buddhahood, those achieved through the classic, long Mahayana path. But the speech and the physical qualities are not quite the same. This is because when we traverse the ordinary Mahayana path, then for many endless kalpas we are taking birth again and again and generating virtue. This is an extremely powerful thing, even though it is a much longer process. In that long process we accumulate such vast virtue that this will lead, at the end of the ordinary Mahayana path, to the tremendous physical and speech
? ? NOTES
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qualities that we associate with the thirty-two and eighty marks of the Buddha. When we go through the very profound and rapid path of Mahayana, we won't necessarily get those. Ifwe look at the life ofJetsun Milarepa or the life of Gampopa, they didn't manifest the thirty-two signs and the eighty marks like the Shakyamuni Buddha did. This is because, for instance with Milarepa, he was born into an ordinary body and quickly perfected the Mahamudra. So the mind quality ofrealization is exactly the same, but the body and speech qualities that manifest for others are not the same. - Khenchen Thrangu Rinpoche
30. The Tibetan is zung Jug which is often translated as unity. But as the Tibetan term clearly implies the coming together oftwo factors such as emptiness and luminosity, coincidence is more precise. - Cornelia Weishaar
? ? Glossary of Terms
Afflicted consciousness. The seventh consciousness.
