R: Shamatha is
basically
a form of concentration, whereas vipashyana is investigating with discriminating awareness
.
.
Jamgon-Kongtrul-Cloudless-Sky
For instance, conflicting emo- tions that create intense upheavals are considered coarse thoughts, whereas subtle thoughts are those that arise dur- ing shamatha meditation but hardly disturb or distract one at all.
They simply dissolve immediately after having arisen.
Through meditation on mental quietude we can gradually resolve our fixation on thoughts.
S: To me, dissolving thoughts seems easy, but what about bodily pains?
. 88.
? ? ? ? Commentary ? . .
R: It depends mainly on one's own practice. We are ex- tremely attached to our bodies, which is why it is so difficult to transmute bodily pain. One can begin by first looking at the nature of the sensation or pain when minor aches or ailments arise. This is a very good way of dealing with them, but it requires a certain amount of experience in this type of practice. Ifone practices consistently for a long time, then one will eventually be able to deal with stronger pains in the same way. However, it is difficult because we are so attached to our bodies. Another very good alternative is to develop bodhichitta and take on all the pain of sentient beings by wishing that their pain be gathered in one's own.
S: Does everybody possess a particular karmic connec- tion to a given teacher?
R: No, they do not. This is why we talk about having a "root guru. " This expression designates the teacher who is able to ripen and free the mental continuum of a given stu- dent. This is the characteristic of the root guru that a student should be on the lookout for. In some teacher-student rela- tionships there is already a karmic connection from previ- ous lifetimes because the student had made intense aspira- tion prayers. It is also possible that the teacher may not need any words to introduce the student to mahamudra but can do so through symbols or in other ways.
S: It is said that vajrayana is a means for attaining enlight- enment in one lifetime. Does this not contradict the kalpa- long connection to a guru which you mentioned?
R: In general, one does need a kalpa-long connection with a teacher in order to achieve the state of Vajradhara, the state of oneness, in this lifetime. Then, if one comes into contact with the vajrayana teachings in this lifetime, one can
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achieve enlightenment in an instant on being introduced to the nature of mind because of one's longstanding connec- tion with one's teacher.
Let us suppose that in this lifetime someone has access to the vajrayana teachings and meets a teacher with whom he or she already has a longstanding connnection. By simply following the teacher's instructions, that person will realize the nature of mind and attain enlightenment either in this lifetime or in the near future, that is, in the bardo or in the following lives. It depends on one's individual karma. It is said that one will attain buddhahood in sixteen lifetimes at the most. The seed of enlightenment has been planted in one's mind and is ever closer to ripening.
S: What does abhisheka mean?
R: As a rule, vajrayana abhishekas, also called initiations or empowerments, aim at ripening the mind of the student. An abhisheka is made up of several sections each of which is actually a separable abhisheka. Basically, there are four. The first is the abhisheka ofbody, the "vase abhisheka," that purifies all the obscurations of body. By ripening the body, it leads to the realization of nirmanakaya. The second is the abhisheka of speech, or "secret abhisheka," that purifies obscurations of speech and leads to the realization of sam- bhogakaya. The third is the abhisheka of mind, the "wis- dom-awareness abhisheka. " It introduces the student to the wisdom of bliss and emptiness, the fruition of which is the realization of dharmakaya. The fourth abhisheka is the so- called "word abhiseka," the actual preparation for maha- mudra, the introduction into the nature of mind. Through
this section of the abhisheka, body, speech, and mind are ripened simultaneously. Its fruition is the realization of the oneness of the three kayas, or svabhavikakaya.
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S: Can one learn to have trust and devotion?
R: First one should develop trust, based on which devo- tion can develop. Briefly, trust means being certain that something is right, whether it is the teacher or the teach- ings-not just as a mere thought, but as inner conviction. You trust the Buddha or your teacher when you are sure that they are perfect and that they can really help you. Based on this trust, devotion blazes. Although devotion can have different degrees of intensity, it is always a stronger inner experience than trust. Real, unfabricated devotion consists of seeing the teacher as a perfect buddha.
Trust is like a container into which one can pour some- thing. It is also like a seed that can grow into a plant and bear fruit. If the seed is burnt, no fruit will come out of it. Similarly, according to the Buddha, it is impossible to prac- tice the path ofdharma ifthere is no trust. You do not simply place your trust in something. Rather, trust arises beause one first listens to the dharma, thinks about the contents of the teachings, and develops faith in their rightness. This leads to trust in the teachings and the teacher. Initially, developing trust requires an effort. However, the more you practice, the more trust becomes something natural, that grows organi- cally.
To sum up, trust involves having certainty in the teaching and the teacher-being convinced that they possess the ability to show you the right path. Once trust is established, then devotion can unfold. Traditionally it is said that when you feel devotion, tears well up in your eyes and you get goose bumps and other signs. Finally, devotion comes forth spontaneously, by itself.
S: What is the relationship between utpatti- and sampan- nakrama meditation in the vajrayana and mahamudra med- itation?
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R: Although mahamudra meditation does not have an object on which one meditates, this does not mean that one meditates on nothing at all-the object, so to speak, is the state free from extremes, free from fixation on the experiencer. Whereas in utpatti- and sampannakrama med- itations of the vajrayana one is meditating on the unity of luminosity and emptiness. Ultimately, they are the same.
These explanations make mahamudra sound extremely easy, but actually practitioners generally find the practice of mahamudra meditation quite difficult. The reason for all the difficulties is because we are attached to so many things. This is why the vajrayana path is divided into several stages, utpattikrama and sampannakrama, or development and completion stages. These are the special skillful means of the vajrayana. Utpattikrama prevents you from falling into the extreme of nihilism, whereas sampannakrama helps you overcome fixation on the reality of the phenomenal world. Ultimately, when both of these aspects are united, you tran- scend extreme views and reach the state of simplicity with regard to the mode of existence of phenomena. In order to attain this realization it is very important to practice the ut- pattikrama properly, for instance by being aware of the real meaning of the visualizations, which is to bring all impure experiences to a pure plane, and also by understanding the symbolism of each and every detail and not limiting oneself to practicing on only one quality.
S: What is the difference between sutra and tantra ma- hamudra?
R: In sutra mahamudra, the emptiness aspect is stressed as an "object" of meditation-the emptiness of phenom- ena, free both from extreme modes of existence and from any notions the experiencer may have about them. Whereas
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in tantra mahamudra the luminosity aspect-the skillful means-is highlighted. In spite ofthis difference, the goal is the same. By realizing the unity of bliss and emptiness on the mahamudra path, one is free from all concepts. In the sutrayana, or sutra path, there are no externals involved, whereas the tantrayana resorts to abhishekas and the like. In the sutra path, you practice shamatha and vipashyana according to the mahamudra, whereas in the vajrayana path you practice utpatti- and sampannakrama.
S: It is said that one should rest in the freshness of the present moment of consciousness, but when I sit down to meditate I don't experience any freshness at all.
R: Mahamudra might sound extremely easy, but it is ac- tually quite difficult to practice. The extraordinary means of the vajrayana, or the utpatti- and sampannakrama, are used precisely because it is so difficult to achieve realization directly. For instance, the six yogas of Naropa are a means of recognizing the nature of mind and mahamudra is prac- ticed in connection with these yogas. It is also very helpful for one's practice to strengthen bodhichitta and devotion.
S: What is meant by the phrase "transmitting the bless- ings of realization"?
R: It refers to the blessings that are transmitted through the Kagyii lineage. The Kagyii or mahamudra lineage is de- scribedasthelineageofrealizationandofultimatemeaning because in the golden chain of transmission of the Kagyiis the inspiration of the ultimate meaning is transmitted from guru to disciple.
S: In order to actualize bodhichitta, the desire to remain in samsara until all beings have attained buddhahood, does
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one have to remain in samsara until all beings have become buddhas?
R: If someone genuinely feels this way and is not merely paying lip service to the idea or trying to contrive it, this in itself speeds up his or her own realization of buddhahood.
This is the "trick" in the mahayana. However, one cannot deliberately use bodhichitta as a trick, since the desire to lead all beings to enlightenment must be genuine and un- fabricated. One will then be able to progress quite rapidly along the path and achieve either enlightenment or the higher bodhisattva bhumis for the benefit of beings. Only then is one really able to lead all beings to buddhahood.
S: How can one judge one's own meditation experiences? R: The best way is to ask a teacher in whom you have trust.
S: Also, how can one be sure that one is adopting the proper view?
R: This is precisely why it is so important to have a spiri- tual friend on the path.
S : But we have so little contact with our teachers.
R: At the beginning it is important to relate to a teacher in order to be sure that one has understood the instructions and that one can carry them out and practice them properly. However, after that, it is not necessary to always be with one's teacher; it is enough to meet him occasionally. The situation in India and Tibet was originally quite similar to the one in the West.
S: What is the meaning of threefold purity? ? 94.
? ? ? ? Commentary ? . ?
R: It is being free from certain concepts that we have. For instance, when we give somebody something, we have a no- tion of a gift, of ourselves as the giver, and of the other per- son as the receiver. Being free from these conceptual ob- scurations means recognizing that neither giver, receiver, nor gift have actual existence, that they are not separate from one another. This applies not only to the paramita of generosity, but also to all the others, since only in connection with supreme knowledge or prajfia do the first five parami- tas become actual means of liberation.
S: What is the meaning of the line "unborn is the nature of birth"?
R: We have to go back to the previous line, "mere ap- pearance is the vividness of the trikaya," which refers to the ultimate nature of all things. Their nature is emptiness, or rather they are devoid of true existence, thus they are the dharmakaya. Based on emptiness, everything arises unob- structedly-this is the sambhogakaya. This unobstructed- ness manifests in many ways as nirmanakaya. Thus, all three kayas are present in phenomena.
"Unborn is the nature of birth" refers to the dharmakaya aspect, since ultimately there is no true arising or birth. Since emptiness means unobstructed potential, everything appears unobstructedly. This is birth, even though ulti- mately nothing is born. In this way, the unborn is endless; between these two dwelling is not really possible. The na- ture of birth is unborn-this is the dharmakaya. The unob- structedness is the sambhogakaya, and the manifold mani- festations are the nirmanakaya.
S : What is the difference between sambhogakaya and nir- manakaya?
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R: The unobstructedness of our minds expresses itself as the sambhogakaya and its myriad manifestations are the nir- manakaya. The main difference lies in subtle versus coarse manifestation. Sambhogakaya can only be experienced by beings on higher, purer levels, whereas the nirmanakaya can also be experienced by those on impure levels.
S: What is the difference between dharmadhatu and
svabhavikakaya?
R: The svabhavikakaya is the unity of the trikaya, and this is also true for the dharmadhatu. Dharmadhatu refers to the space of phenomena, their emptiness or dharmakaya, whereas the svabhavikakaya refers to the unity of the three kayas. Dharmadhatu and svabhavikakaya are merely two terms to designate the same thing.
S: If thoughts come up while one is practicing shamatha meditation with form, should one look into their nature? R: No. In shamatha meditation with form one should
only strive to notice the thoughts that arise; without either suppressing or following them, one should return to one's concentration.
S: Are the three types of shamatha practiced in a single session?
R: No, they are practiced one after the other, starting with the easier forms.
S : Could you briefly describe the difference between sha- matha and vipashyana?
R: Shamatha is basically a form of concentration, whereas vipashyana is investigating with discriminating awareness
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wisdom. For instance, shamatha might involve focusing un- distractedly on the breath, whereas vipashyana would be examining the nature ofthe breath. Ifyou are meditating on a yidam, shamatha involves concentrating on the form of the yidam, whereas vipashyana is awareness of the yidam's appearance, attributes, and so forth. It is highly recom- mended to alternate between these two aspects, first focus- ing by means of shamatha, and then applying awareness or vipashyana, and then again focusing, and so on.
S : Should one practice shamatha meditation before doing one's ngondro practice?
R: The actual practice of the path of mahamudra involves doing the preliminary practices or ngondro first, and then practicing mahamudra shamatha and vipashyana in a situa- tion like the three-year retreat. However, there is nothing wrong with practicing shamatha before doing ngondro. It might actually be easier to visualize the refuge tree in this way. It all depends on the teacher's style, on which aspect he decides to highlight.
S: At the end of the mandala offering it says that one makes outer, inner, secret, and absolute offerings to one's teacher. What does this mean?
R: Outer offerings are material, for instance the mandala offering itself. Inner offerings involve offering up one's body, speech, and mind. Secret and absolute offerings in- volve offering emptiness and threefold purity.
S: To what extent is sampannakrama like vipashyana?
R: Vipashyana is recognizing ultimate truth, the empti- ness of all phenomena, on the basis of mental stillness. The
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completion stage of vajrayana, or sampannakrama, involves progressively dissolving into luminosity the visualization one has constructed and recognizing the emptiness ofevery- thing. By their very nature, phenomena are emptiness; they are devoid of true existence. We recognize this through vi- pashyana and sampannakrama- so on one level it is actually the same.
S : I have often heard it said that vipashyana is the fruition of shamatha. Why should one then practice vipashyana sep- arately from shamatha?
R: In general, vipashyana is the fruition of shamatha. This means that based on mental stillness one can see the actual reality of all phenomena. But it is difficult to accomplish this with shamatha alone. For this reason it is useful to integrate vipashyana into one's shamatha practice by practicing both aspects in alternation. In this way shamatha meditation re- inforces vipashyana insight, which in turn strengthens sha- matha meditation.
S: What is the difference between the realms of form and the formless realms?
R: Both are god realms. In the form realms one experi- ences a subtle physical body, whereas the formless realms are purely mental states. They involve experiencing concen- tration on "limitless awareness," "limitless space," and so on, without the concept of a body.
S: How can practitioners with children find the time to practice?
R: Ifboth parents are Buddhists, then each can set aside a particular time for his or her practice-one can practice
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for one or two hours in the morning, and the other for the same amount of time in the evening. It is important to schedule as much time as possible for one's dharma prac- tice. Meditation is a habit one acquires; the point is to cul- tivate that particular habit. Habits are also the cause for our wandering in samsara, because we have negative habitual tendencies in our minds. The effect of meditation is to weaken these habitual tendencies, and in order to meditate it is important to be regular in order to create a new habit. It is more hdpful to practice regularly, if only for small pe- riods of time, than to practice intensively once in a while. In addition to regular practice, one should also try to do re- treats occasionally.
S: Are the four yogas actualized on the bodhisattva bhumis?
R: The rdationship between the bodhisattva bhumis, the five paths, and the four yogas is as follows: The path of un- ion, the second of the two paths, is subdivided into four phases, one of which is patience. This corresponds to the first yoga, one-pointedness. The path of insight, the third path, corresponds to the second yoga, simplicity. With this realization one reaches the first bodhisattva bhumi. The fourth path, the path of meditation, corresponds to the third yoga, one taste. On this path one attains the so-called impure (first to seventh) and pure (eighth to tenth) bhumis. The fifth path, the path of no more learning, corresponds to the fourth yoga, nonmeditation, and to the deventh bhumi, or buddhahood.
S: Could you please explain mahamudra action once again?
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R: The thing to stress most of all is discipline of body and speech and also behavior in accordance with the bodhi- sattva path of the six paramitas. As long as one has not com- pletely recognized the nature of mind it is important to lead a disciplined life in terms of one's body, speech, and mind, and also to develop the desire to benefit others and to prac- tice the six paramitas. Once one has realized the nature of mind, then everything becomes right action, as in the case of the siddhas, since there is no longer any difference be- tween good deeds to be cultivated and bad deeds to be avoided.
However, at our level, these are merely lo&y words that apply only to those who have already attained high levels of realization. A person who has not attained this realization but acts as if he had is committing a big mistake. If one has no realization and observes forms of behavior in one's teacher that are possible only with that realization, one could get the wrong idea and start behaving in a similar way oneself even though realization is lacking. At that point one would be overwhelmed by one's own conflicting emotions.
S: What is the meaning of the line: "Cast mind-made knowledge far away"?
R: Nobody can practice mahamudra without prepara- tion. It is necessary to follow the path step by step. This is why one first practices ngondro, and then yidam medita- tions with corresponding mantra recitations, and so forth. These aspects of the path gradually liberate one from dual- istic notions. Through ngondro and yidam meditations, im- pure appearances can gradually be brought to a pure level until eventually one is able to practice a truly uncontrived form of meditation. Only at that point can one apply the
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line: "Cast mind-made knowledge far away. " Nobody can
do this at the beginning.
S: Should one nevertheless keep in mind the goal of be- coming a mahasiddha?
R: Yes, one should. However, it is not enough to think that one would eventually like to reach that stage. The as- piration in itself is fine, but one should know what is in- volved. There is a quote from Sakya Pandita which says: "If you practice mahamudra like a simpleton, this is the cause for rebirth as an animal. , Practicing like a simpleton means practicing without the proper view. In order to have good meditation practice, it is essential to know the ground, view, and path, for example, quite well. Otherwise, if one simply sits down to meditate with ones's eyes wide open without having the faintest clue ofwhat mahamudra is all about, this will only lead one to the animal realms. Sakya Pandita wrote an entire book on the effects of this type of mistake in one's meditation practice.
There is no path that is deeper and more direct than that of mahamudra and maha ati. There is no other path that leads to the ultimate goal-all other approaches eventually flow into this one. However, in order to practice the path, we have to follow it step by step, because we are too caught up in our dualistic confused notions.
In this regard, there is a proverb that says: "If you prac- tice maha ati in the evening, you will attain enlightenment that same night; if you practice it in the morning, you will attain enlightenment that morning. If you practice maha- mudra, you will attain enlightenment in an instant. '' There is no deeper path. All that one needs is to be well prepared, otherwise one will not be able to practice the path properly and will miss one's goal.
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S: Isn't there a danger that an intellectual approach could affect our progress in mahamudra meditation?
R: Not at all, since thoughts and concepts do not affect mind-they are mind. On the mahamudra path they dis- solve into themselves. Thoughts and mind are not different from each other. Once one has understood the nature of mind one can see that thoughts and mind are one. One ex- periences thoughts as being self-liberated; this is the expe- rience ofdharmakaya.
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? Appendixes
? 1
A Brief Biography ofHis Eminence ]amgon Kongtriil Rinpoche
by Bokar Tiilku Rinpoche
NAMO GURU MA TI DHARMA SINGHA YE.
The true nature of the vajra realm is unchanging and
permanent,
Yet in order to train disciples,
You display inconceivable, miraculous illusions,
Such as the appearance of birth and death; I bow to you. Your wondrous nirmanakaya, complete with all the marks
of the Buddha,
Rests in meditation like a sun in the space of luminosity.
At this time I have composed the mere seed of a biography To inspire the faith of myself and others.
Ja m g o n K o n g t r i i l L o d r o T h a y e w a s o n e o f t h e m o s t b r i l l i a n t stars in the galaxy of scholars and siddhas from Tibet, the land of snow. Predicted by the Buddha, he was the crown jewel in the rime (nonsectarian) movement of Buddhism in Tibet. He was born on December 14, 1813, to Sonamphel and Tashitso in front ofMount Perna Lhatse, one ofthe eight sacred places in Kham (Eastern Tibet). Lodro Thaye be-
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came learned in the ten ordinary and extraordinary branches of knowledge, and it became his responsibility to explain and compose texts, which incorporated a great number of teachings from both the old and new traditions, including the lineages of oral teachings, hidden treasures (terma), and teachings of pure vision. These were all brought together in Lodro Thaye's great Five Treasuries of Knowledge. Like a second Buddha, he served all traditions of dharma without any bias, through his teaching, practice, and activity. At the age of eighty-seven on January 19, 1899, he passed away.
In the garden of Samdrup Choling at Dowolung Tshur- phu, the unexcelled heart center of the dakinis, the second Jamgon Kongtriil, Kyentse Oser, was born in 1902 as the son ofthe fifteenth Karmapa, Khakhyap Dorje, ofwhom he was the heart son as well. He studied, mastered, and practiced to perfection the treatises of the sutras and tantras in gen- eral, and in particular, the Five Treasuries, the path of lib- eration, which focuses on the mahamudra as it is elucidated in the special teachings of the Kamtsang Kagyii. Khyentse Oser attained realization of the ultimate lineage and became the lineage holder of the sixteenth Gyalwang Karmapa. Many times over, he gave teachings, empowerments, and reading transmissions from the old and new traditions, such
as the Rinchen Terdzo, and he rebuilt the retreat center of Tsatra Rinchen Drak (his residence at Palpung Monastery), supplying it with everything needed. He passed away on the tenth ofMay 1952, having accomplished great deeds for the benefit of the teachings and sentient beings.
The name of the third Kongtriil incarnation is Jamgon Kongtriil, Karma Lodro Chokyi Senge, perfect guide of un- equaled kindness, whose aspirations, activity, and accom- plishments for the precious dharma and sentient beings in
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general, and the Kagyii lineage in particular, have been a wondrous light in these dark times. For this reason, his name is spoken with great reverence. As his last testament, the previous Jamgon Kongtriil, Khyentse Oser, stated that his reincarnation would be in central Tibet and that the house- hold, parents, and time would be predicted by the Gyal- wang Karmapa. Accordingly, in a first letter of recognition, the sixteenth Gyalwang Karmapa wrote the following prophecy:
In the central part of the country, surrounded by snow mountains,
With the father's name De and the mother's Perna,
From a wealthy family of pure ancestry,
A boy of the wood horse year with excellent signs
Is without any doubt Jamgon, the incarnation of Lotsawa
V airochana.
Raising the victory banner of the teachings, He will give life to all Buddhist traditions And especially to the lineage of Gampopa.
According to this vajra prophecy Jamgon Kongtriil Rin- poche was born on the first of October 1954, the male horse year of the sixteenth cycle, in Lhasa, from whence the Dalai Lama guided the spiritual and temporal life of Tibet. His father was Tsering Topgyal of Sadutshang, a prominent fam- ily, and his mother was Perna Yudron, the daughter of Sa- wang Ngawang Jigme Ngabo, a cabinet minister in the Ti- betan government. Before and after his birth, many wonderful signs appeared to his mother, and he was recog- nized without any doubt as the reincarnation of Jamgon Kongtriil by His Holiness the Dalai Lama and the Gyalwang Karmapa through the vision of their stainless wisdom.
Under their direction, Y onten Phiintsok, the Treasurer of . 107.
? ? ? ? APPENDIX? ? ?
the former Jamgon Kongtriil Rinpoche, repeatedly re- quested the Sadutshang family to entrust the tulku to his labrang (monastic organization). At last they consented, and when he was one year and five months old,Jamgon Kongtriil Rinpoche was formally recognized and offered robes and his title. At the age of six, he was enthroned by His Holiness the Gyalwang Karmapa at the old monastery in Rumtek, Sikkim. From then onward, Jamgon Kongtriil Rinpoche as a heart son was inseparable from His Holiness, who super- vised his education right from the very beginning, starting with reading, writing, and memorizing texts. At the age of thirteen, he received from His Holiness the sixteenth Kar- mapa getsul ordination along with Shamar Rinpoche and Tai Situ Rinpoche, on the fifteenth day of Saga Dawa (the fourth Tibetan month) of the male fire horse year at Rum- tek's Karma Shedrup Chokhor Ling (Dharma Chakra Cen- ter). At that time, he received the name Jamgon Kongtriil,
Karma Lodro Chokyi Senge, Tenpe Gocha Ngedon Gyurme Trinle Kiinkhyap Palzangpo.
Jamgon Kongtriil Rinpoche then studied a great number of texts, both in general and specifically, with Khenchen Thrangu Rinpoche, a great scholar and holder ofthe vinaya. His further studies also included all the tantras of Marpa's tradition, especially those of the Karma Kamtsang, and the lama dances, preparation of mandalas, chanting, and musi- cal instruments pertaining to the practices of Padmasam- bhava, Vajrakilaya, and others.
S: To me, dissolving thoughts seems easy, but what about bodily pains?
. 88.
? ? ? ? Commentary ? . .
R: It depends mainly on one's own practice. We are ex- tremely attached to our bodies, which is why it is so difficult to transmute bodily pain. One can begin by first looking at the nature of the sensation or pain when minor aches or ailments arise. This is a very good way of dealing with them, but it requires a certain amount of experience in this type of practice. Ifone practices consistently for a long time, then one will eventually be able to deal with stronger pains in the same way. However, it is difficult because we are so attached to our bodies. Another very good alternative is to develop bodhichitta and take on all the pain of sentient beings by wishing that their pain be gathered in one's own.
S: Does everybody possess a particular karmic connec- tion to a given teacher?
R: No, they do not. This is why we talk about having a "root guru. " This expression designates the teacher who is able to ripen and free the mental continuum of a given stu- dent. This is the characteristic of the root guru that a student should be on the lookout for. In some teacher-student rela- tionships there is already a karmic connection from previ- ous lifetimes because the student had made intense aspira- tion prayers. It is also possible that the teacher may not need any words to introduce the student to mahamudra but can do so through symbols or in other ways.
S: It is said that vajrayana is a means for attaining enlight- enment in one lifetime. Does this not contradict the kalpa- long connection to a guru which you mentioned?
R: In general, one does need a kalpa-long connection with a teacher in order to achieve the state of Vajradhara, the state of oneness, in this lifetime. Then, if one comes into contact with the vajrayana teachings in this lifetime, one can
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achieve enlightenment in an instant on being introduced to the nature of mind because of one's longstanding connec- tion with one's teacher.
Let us suppose that in this lifetime someone has access to the vajrayana teachings and meets a teacher with whom he or she already has a longstanding connnection. By simply following the teacher's instructions, that person will realize the nature of mind and attain enlightenment either in this lifetime or in the near future, that is, in the bardo or in the following lives. It depends on one's individual karma. It is said that one will attain buddhahood in sixteen lifetimes at the most. The seed of enlightenment has been planted in one's mind and is ever closer to ripening.
S: What does abhisheka mean?
R: As a rule, vajrayana abhishekas, also called initiations or empowerments, aim at ripening the mind of the student. An abhisheka is made up of several sections each of which is actually a separable abhisheka. Basically, there are four. The first is the abhisheka ofbody, the "vase abhisheka," that purifies all the obscurations of body. By ripening the body, it leads to the realization of nirmanakaya. The second is the abhisheka of speech, or "secret abhisheka," that purifies obscurations of speech and leads to the realization of sam- bhogakaya. The third is the abhisheka of mind, the "wis- dom-awareness abhisheka. " It introduces the student to the wisdom of bliss and emptiness, the fruition of which is the realization of dharmakaya. The fourth abhisheka is the so- called "word abhiseka," the actual preparation for maha- mudra, the introduction into the nature of mind. Through
this section of the abhisheka, body, speech, and mind are ripened simultaneously. Its fruition is the realization of the oneness of the three kayas, or svabhavikakaya.
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S: Can one learn to have trust and devotion?
R: First one should develop trust, based on which devo- tion can develop. Briefly, trust means being certain that something is right, whether it is the teacher or the teach- ings-not just as a mere thought, but as inner conviction. You trust the Buddha or your teacher when you are sure that they are perfect and that they can really help you. Based on this trust, devotion blazes. Although devotion can have different degrees of intensity, it is always a stronger inner experience than trust. Real, unfabricated devotion consists of seeing the teacher as a perfect buddha.
Trust is like a container into which one can pour some- thing. It is also like a seed that can grow into a plant and bear fruit. If the seed is burnt, no fruit will come out of it. Similarly, according to the Buddha, it is impossible to prac- tice the path ofdharma ifthere is no trust. You do not simply place your trust in something. Rather, trust arises beause one first listens to the dharma, thinks about the contents of the teachings, and develops faith in their rightness. This leads to trust in the teachings and the teacher. Initially, developing trust requires an effort. However, the more you practice, the more trust becomes something natural, that grows organi- cally.
To sum up, trust involves having certainty in the teaching and the teacher-being convinced that they possess the ability to show you the right path. Once trust is established, then devotion can unfold. Traditionally it is said that when you feel devotion, tears well up in your eyes and you get goose bumps and other signs. Finally, devotion comes forth spontaneously, by itself.
S: What is the relationship between utpatti- and sampan- nakrama meditation in the vajrayana and mahamudra med- itation?
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R: Although mahamudra meditation does not have an object on which one meditates, this does not mean that one meditates on nothing at all-the object, so to speak, is the state free from extremes, free from fixation on the experiencer. Whereas in utpatti- and sampannakrama med- itations of the vajrayana one is meditating on the unity of luminosity and emptiness. Ultimately, they are the same.
These explanations make mahamudra sound extremely easy, but actually practitioners generally find the practice of mahamudra meditation quite difficult. The reason for all the difficulties is because we are attached to so many things. This is why the vajrayana path is divided into several stages, utpattikrama and sampannakrama, or development and completion stages. These are the special skillful means of the vajrayana. Utpattikrama prevents you from falling into the extreme of nihilism, whereas sampannakrama helps you overcome fixation on the reality of the phenomenal world. Ultimately, when both of these aspects are united, you tran- scend extreme views and reach the state of simplicity with regard to the mode of existence of phenomena. In order to attain this realization it is very important to practice the ut- pattikrama properly, for instance by being aware of the real meaning of the visualizations, which is to bring all impure experiences to a pure plane, and also by understanding the symbolism of each and every detail and not limiting oneself to practicing on only one quality.
S: What is the difference between sutra and tantra ma- hamudra?
R: In sutra mahamudra, the emptiness aspect is stressed as an "object" of meditation-the emptiness of phenom- ena, free both from extreme modes of existence and from any notions the experiencer may have about them. Whereas
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in tantra mahamudra the luminosity aspect-the skillful means-is highlighted. In spite ofthis difference, the goal is the same. By realizing the unity of bliss and emptiness on the mahamudra path, one is free from all concepts. In the sutrayana, or sutra path, there are no externals involved, whereas the tantrayana resorts to abhishekas and the like. In the sutra path, you practice shamatha and vipashyana according to the mahamudra, whereas in the vajrayana path you practice utpatti- and sampannakrama.
S: It is said that one should rest in the freshness of the present moment of consciousness, but when I sit down to meditate I don't experience any freshness at all.
R: Mahamudra might sound extremely easy, but it is ac- tually quite difficult to practice. The extraordinary means of the vajrayana, or the utpatti- and sampannakrama, are used precisely because it is so difficult to achieve realization directly. For instance, the six yogas of Naropa are a means of recognizing the nature of mind and mahamudra is prac- ticed in connection with these yogas. It is also very helpful for one's practice to strengthen bodhichitta and devotion.
S: What is meant by the phrase "transmitting the bless- ings of realization"?
R: It refers to the blessings that are transmitted through the Kagyii lineage. The Kagyii or mahamudra lineage is de- scribedasthelineageofrealizationandofultimatemeaning because in the golden chain of transmission of the Kagyiis the inspiration of the ultimate meaning is transmitted from guru to disciple.
S: In order to actualize bodhichitta, the desire to remain in samsara until all beings have attained buddhahood, does
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one have to remain in samsara until all beings have become buddhas?
R: If someone genuinely feels this way and is not merely paying lip service to the idea or trying to contrive it, this in itself speeds up his or her own realization of buddhahood.
This is the "trick" in the mahayana. However, one cannot deliberately use bodhichitta as a trick, since the desire to lead all beings to enlightenment must be genuine and un- fabricated. One will then be able to progress quite rapidly along the path and achieve either enlightenment or the higher bodhisattva bhumis for the benefit of beings. Only then is one really able to lead all beings to buddhahood.
S: How can one judge one's own meditation experiences? R: The best way is to ask a teacher in whom you have trust.
S: Also, how can one be sure that one is adopting the proper view?
R: This is precisely why it is so important to have a spiri- tual friend on the path.
S : But we have so little contact with our teachers.
R: At the beginning it is important to relate to a teacher in order to be sure that one has understood the instructions and that one can carry them out and practice them properly. However, after that, it is not necessary to always be with one's teacher; it is enough to meet him occasionally. The situation in India and Tibet was originally quite similar to the one in the West.
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R: It is being free from certain concepts that we have. For instance, when we give somebody something, we have a no- tion of a gift, of ourselves as the giver, and of the other per- son as the receiver. Being free from these conceptual ob- scurations means recognizing that neither giver, receiver, nor gift have actual existence, that they are not separate from one another. This applies not only to the paramita of generosity, but also to all the others, since only in connection with supreme knowledge or prajfia do the first five parami- tas become actual means of liberation.
S: What is the meaning of the line "unborn is the nature of birth"?
R: We have to go back to the previous line, "mere ap- pearance is the vividness of the trikaya," which refers to the ultimate nature of all things. Their nature is emptiness, or rather they are devoid of true existence, thus they are the dharmakaya. Based on emptiness, everything arises unob- structedly-this is the sambhogakaya. This unobstructed- ness manifests in many ways as nirmanakaya. Thus, all three kayas are present in phenomena.
"Unborn is the nature of birth" refers to the dharmakaya aspect, since ultimately there is no true arising or birth. Since emptiness means unobstructed potential, everything appears unobstructedly. This is birth, even though ulti- mately nothing is born. In this way, the unborn is endless; between these two dwelling is not really possible. The na- ture of birth is unborn-this is the dharmakaya. The unob- structedness is the sambhogakaya, and the manifold mani- festations are the nirmanakaya.
S : What is the difference between sambhogakaya and nir- manakaya?
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R: The unobstructedness of our minds expresses itself as the sambhogakaya and its myriad manifestations are the nir- manakaya. The main difference lies in subtle versus coarse manifestation. Sambhogakaya can only be experienced by beings on higher, purer levels, whereas the nirmanakaya can also be experienced by those on impure levels.
S: What is the difference between dharmadhatu and
svabhavikakaya?
R: The svabhavikakaya is the unity of the trikaya, and this is also true for the dharmadhatu. Dharmadhatu refers to the space of phenomena, their emptiness or dharmakaya, whereas the svabhavikakaya refers to the unity of the three kayas. Dharmadhatu and svabhavikakaya are merely two terms to designate the same thing.
S: If thoughts come up while one is practicing shamatha meditation with form, should one look into their nature? R: No. In shamatha meditation with form one should
only strive to notice the thoughts that arise; without either suppressing or following them, one should return to one's concentration.
S: Are the three types of shamatha practiced in a single session?
R: No, they are practiced one after the other, starting with the easier forms.
S : Could you briefly describe the difference between sha- matha and vipashyana?
R: Shamatha is basically a form of concentration, whereas vipashyana is investigating with discriminating awareness
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wisdom. For instance, shamatha might involve focusing un- distractedly on the breath, whereas vipashyana would be examining the nature ofthe breath. Ifyou are meditating on a yidam, shamatha involves concentrating on the form of the yidam, whereas vipashyana is awareness of the yidam's appearance, attributes, and so forth. It is highly recom- mended to alternate between these two aspects, first focus- ing by means of shamatha, and then applying awareness or vipashyana, and then again focusing, and so on.
S : Should one practice shamatha meditation before doing one's ngondro practice?
R: The actual practice of the path of mahamudra involves doing the preliminary practices or ngondro first, and then practicing mahamudra shamatha and vipashyana in a situa- tion like the three-year retreat. However, there is nothing wrong with practicing shamatha before doing ngondro. It might actually be easier to visualize the refuge tree in this way. It all depends on the teacher's style, on which aspect he decides to highlight.
S: At the end of the mandala offering it says that one makes outer, inner, secret, and absolute offerings to one's teacher. What does this mean?
R: Outer offerings are material, for instance the mandala offering itself. Inner offerings involve offering up one's body, speech, and mind. Secret and absolute offerings in- volve offering emptiness and threefold purity.
S: To what extent is sampannakrama like vipashyana?
R: Vipashyana is recognizing ultimate truth, the empti- ness of all phenomena, on the basis of mental stillness. The
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completion stage of vajrayana, or sampannakrama, involves progressively dissolving into luminosity the visualization one has constructed and recognizing the emptiness ofevery- thing. By their very nature, phenomena are emptiness; they are devoid of true existence. We recognize this through vi- pashyana and sampannakrama- so on one level it is actually the same.
S : I have often heard it said that vipashyana is the fruition of shamatha. Why should one then practice vipashyana sep- arately from shamatha?
R: In general, vipashyana is the fruition of shamatha. This means that based on mental stillness one can see the actual reality of all phenomena. But it is difficult to accomplish this with shamatha alone. For this reason it is useful to integrate vipashyana into one's shamatha practice by practicing both aspects in alternation. In this way shamatha meditation re- inforces vipashyana insight, which in turn strengthens sha- matha meditation.
S: What is the difference between the realms of form and the formless realms?
R: Both are god realms. In the form realms one experi- ences a subtle physical body, whereas the formless realms are purely mental states. They involve experiencing concen- tration on "limitless awareness," "limitless space," and so on, without the concept of a body.
S: How can practitioners with children find the time to practice?
R: Ifboth parents are Buddhists, then each can set aside a particular time for his or her practice-one can practice
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for one or two hours in the morning, and the other for the same amount of time in the evening. It is important to schedule as much time as possible for one's dharma prac- tice. Meditation is a habit one acquires; the point is to cul- tivate that particular habit. Habits are also the cause for our wandering in samsara, because we have negative habitual tendencies in our minds. The effect of meditation is to weaken these habitual tendencies, and in order to meditate it is important to be regular in order to create a new habit. It is more hdpful to practice regularly, if only for small pe- riods of time, than to practice intensively once in a while. In addition to regular practice, one should also try to do re- treats occasionally.
S: Are the four yogas actualized on the bodhisattva bhumis?
R: The rdationship between the bodhisattva bhumis, the five paths, and the four yogas is as follows: The path of un- ion, the second of the two paths, is subdivided into four phases, one of which is patience. This corresponds to the first yoga, one-pointedness. The path of insight, the third path, corresponds to the second yoga, simplicity. With this realization one reaches the first bodhisattva bhumi. The fourth path, the path of meditation, corresponds to the third yoga, one taste. On this path one attains the so-called impure (first to seventh) and pure (eighth to tenth) bhumis. The fifth path, the path of no more learning, corresponds to the fourth yoga, nonmeditation, and to the deventh bhumi, or buddhahood.
S: Could you please explain mahamudra action once again?
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R: The thing to stress most of all is discipline of body and speech and also behavior in accordance with the bodhi- sattva path of the six paramitas. As long as one has not com- pletely recognized the nature of mind it is important to lead a disciplined life in terms of one's body, speech, and mind, and also to develop the desire to benefit others and to prac- tice the six paramitas. Once one has realized the nature of mind, then everything becomes right action, as in the case of the siddhas, since there is no longer any difference be- tween good deeds to be cultivated and bad deeds to be avoided.
However, at our level, these are merely lo&y words that apply only to those who have already attained high levels of realization. A person who has not attained this realization but acts as if he had is committing a big mistake. If one has no realization and observes forms of behavior in one's teacher that are possible only with that realization, one could get the wrong idea and start behaving in a similar way oneself even though realization is lacking. At that point one would be overwhelmed by one's own conflicting emotions.
S: What is the meaning of the line: "Cast mind-made knowledge far away"?
R: Nobody can practice mahamudra without prepara- tion. It is necessary to follow the path step by step. This is why one first practices ngondro, and then yidam medita- tions with corresponding mantra recitations, and so forth. These aspects of the path gradually liberate one from dual- istic notions. Through ngondro and yidam meditations, im- pure appearances can gradually be brought to a pure level until eventually one is able to practice a truly uncontrived form of meditation. Only at that point can one apply the
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line: "Cast mind-made knowledge far away. " Nobody can
do this at the beginning.
S: Should one nevertheless keep in mind the goal of be- coming a mahasiddha?
R: Yes, one should. However, it is not enough to think that one would eventually like to reach that stage. The as- piration in itself is fine, but one should know what is in- volved. There is a quote from Sakya Pandita which says: "If you practice mahamudra like a simpleton, this is the cause for rebirth as an animal. , Practicing like a simpleton means practicing without the proper view. In order to have good meditation practice, it is essential to know the ground, view, and path, for example, quite well. Otherwise, if one simply sits down to meditate with ones's eyes wide open without having the faintest clue ofwhat mahamudra is all about, this will only lead one to the animal realms. Sakya Pandita wrote an entire book on the effects of this type of mistake in one's meditation practice.
There is no path that is deeper and more direct than that of mahamudra and maha ati. There is no other path that leads to the ultimate goal-all other approaches eventually flow into this one. However, in order to practice the path, we have to follow it step by step, because we are too caught up in our dualistic confused notions.
In this regard, there is a proverb that says: "If you prac- tice maha ati in the evening, you will attain enlightenment that same night; if you practice it in the morning, you will attain enlightenment that morning. If you practice maha- mudra, you will attain enlightenment in an instant. '' There is no deeper path. All that one needs is to be well prepared, otherwise one will not be able to practice the path properly and will miss one's goal.
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S: Isn't there a danger that an intellectual approach could affect our progress in mahamudra meditation?
R: Not at all, since thoughts and concepts do not affect mind-they are mind. On the mahamudra path they dis- solve into themselves. Thoughts and mind are not different from each other. Once one has understood the nature of mind one can see that thoughts and mind are one. One ex- periences thoughts as being self-liberated; this is the expe- rience ofdharmakaya.
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? Appendixes
? 1
A Brief Biography ofHis Eminence ]amgon Kongtriil Rinpoche
by Bokar Tiilku Rinpoche
NAMO GURU MA TI DHARMA SINGHA YE.
The true nature of the vajra realm is unchanging and
permanent,
Yet in order to train disciples,
You display inconceivable, miraculous illusions,
Such as the appearance of birth and death; I bow to you. Your wondrous nirmanakaya, complete with all the marks
of the Buddha,
Rests in meditation like a sun in the space of luminosity.
At this time I have composed the mere seed of a biography To inspire the faith of myself and others.
Ja m g o n K o n g t r i i l L o d r o T h a y e w a s o n e o f t h e m o s t b r i l l i a n t stars in the galaxy of scholars and siddhas from Tibet, the land of snow. Predicted by the Buddha, he was the crown jewel in the rime (nonsectarian) movement of Buddhism in Tibet. He was born on December 14, 1813, to Sonamphel and Tashitso in front ofMount Perna Lhatse, one ofthe eight sacred places in Kham (Eastern Tibet). Lodro Thaye be-
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came learned in the ten ordinary and extraordinary branches of knowledge, and it became his responsibility to explain and compose texts, which incorporated a great number of teachings from both the old and new traditions, including the lineages of oral teachings, hidden treasures (terma), and teachings of pure vision. These were all brought together in Lodro Thaye's great Five Treasuries of Knowledge. Like a second Buddha, he served all traditions of dharma without any bias, through his teaching, practice, and activity. At the age of eighty-seven on January 19, 1899, he passed away.
In the garden of Samdrup Choling at Dowolung Tshur- phu, the unexcelled heart center of the dakinis, the second Jamgon Kongtriil, Kyentse Oser, was born in 1902 as the son ofthe fifteenth Karmapa, Khakhyap Dorje, ofwhom he was the heart son as well. He studied, mastered, and practiced to perfection the treatises of the sutras and tantras in gen- eral, and in particular, the Five Treasuries, the path of lib- eration, which focuses on the mahamudra as it is elucidated in the special teachings of the Kamtsang Kagyii. Khyentse Oser attained realization of the ultimate lineage and became the lineage holder of the sixteenth Gyalwang Karmapa. Many times over, he gave teachings, empowerments, and reading transmissions from the old and new traditions, such
as the Rinchen Terdzo, and he rebuilt the retreat center of Tsatra Rinchen Drak (his residence at Palpung Monastery), supplying it with everything needed. He passed away on the tenth ofMay 1952, having accomplished great deeds for the benefit of the teachings and sentient beings.
The name of the third Kongtriil incarnation is Jamgon Kongtriil, Karma Lodro Chokyi Senge, perfect guide of un- equaled kindness, whose aspirations, activity, and accom- plishments for the precious dharma and sentient beings in
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general, and the Kagyii lineage in particular, have been a wondrous light in these dark times. For this reason, his name is spoken with great reverence. As his last testament, the previous Jamgon Kongtriil, Khyentse Oser, stated that his reincarnation would be in central Tibet and that the house- hold, parents, and time would be predicted by the Gyal- wang Karmapa. Accordingly, in a first letter of recognition, the sixteenth Gyalwang Karmapa wrote the following prophecy:
In the central part of the country, surrounded by snow mountains,
With the father's name De and the mother's Perna,
From a wealthy family of pure ancestry,
A boy of the wood horse year with excellent signs
Is without any doubt Jamgon, the incarnation of Lotsawa
V airochana.
Raising the victory banner of the teachings, He will give life to all Buddhist traditions And especially to the lineage of Gampopa.
According to this vajra prophecy Jamgon Kongtriil Rin- poche was born on the first of October 1954, the male horse year of the sixteenth cycle, in Lhasa, from whence the Dalai Lama guided the spiritual and temporal life of Tibet. His father was Tsering Topgyal of Sadutshang, a prominent fam- ily, and his mother was Perna Yudron, the daughter of Sa- wang Ngawang Jigme Ngabo, a cabinet minister in the Ti- betan government. Before and after his birth, many wonderful signs appeared to his mother, and he was recog- nized without any doubt as the reincarnation of Jamgon Kongtriil by His Holiness the Dalai Lama and the Gyalwang Karmapa through the vision of their stainless wisdom.
Under their direction, Y onten Phiintsok, the Treasurer of . 107.
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the former Jamgon Kongtriil Rinpoche, repeatedly re- quested the Sadutshang family to entrust the tulku to his labrang (monastic organization). At last they consented, and when he was one year and five months old,Jamgon Kongtriil Rinpoche was formally recognized and offered robes and his title. At the age of six, he was enthroned by His Holiness the Gyalwang Karmapa at the old monastery in Rumtek, Sikkim. From then onward, Jamgon Kongtriil Rinpoche as a heart son was inseparable from His Holiness, who super- vised his education right from the very beginning, starting with reading, writing, and memorizing texts. At the age of thirteen, he received from His Holiness the sixteenth Kar- mapa getsul ordination along with Shamar Rinpoche and Tai Situ Rinpoche, on the fifteenth day of Saga Dawa (the fourth Tibetan month) of the male fire horse year at Rum- tek's Karma Shedrup Chokhor Ling (Dharma Chakra Cen- ter). At that time, he received the name Jamgon Kongtriil,
Karma Lodro Chokyi Senge, Tenpe Gocha Ngedon Gyurme Trinle Kiinkhyap Palzangpo.
Jamgon Kongtriil Rinpoche then studied a great number of texts, both in general and specifically, with Khenchen Thrangu Rinpoche, a great scholar and holder ofthe vinaya. His further studies also included all the tantras of Marpa's tradition, especially those of the Karma Kamtsang, and the lama dances, preparation of mandalas, chanting, and musi- cal instruments pertaining to the practices of Padmasam- bhava, Vajrakilaya, and others.
