This contrasts with non-Buddhist Indian philosophies where it is
believed
that these consciousnesses are a single consciousness called the "self" or atman.
Khenchen-Thrangu-Rinpoche-The-Spiritual-Song-of-Lodro-Thaye
ying) are united.
So the chak (hand), represents emptiness, because a hand with nothing in it, by itself, is also empty.
The emptiness or space is chak and the clarity or pervasive awareness is gya.
Awareness realizes emptiness, emptiness is the essence of awareness; and the two are inseparable.
In brief, how we are to understand chak gya chen po is that our mind stream or nature has awakened awareness (Skt. buddhajnana, Tib. sang gye yeshe). This awakened awareness is not like the "self" posited by other religious traditions, but its essential true nature is empty. This awareness, inseparable from dharmakaya, is present in all beings with sentience, and becomes manifest at the time of attaining the state ofa Buddha.
In the Buddhist tradition, the goal of practice is to attain the state ofa Buddha. But this state is not newly attained, but one that is manifested or realized. The Shakyamuni Buddha demonstrated that we already have this quality. Therefore, in Mahamudra this is called the ground or foundation Mahamudra, meaning we have it already. But because we do not experience it that way, then we need the path Mahamudra. Based on the path, what one already possesses can be actualized, and that's called fruition Mahamudra. So these are the ground, path, and fruition of Mahamudra.
The view is like this. Generally our whole experience consists of two kinds of grasping. All appearance occurs to us because of the objective grasping to object and subjective grasping of mind. Even though this is our experience, it is not actually the real state of
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phenomena, but an illusion or bewilderment. Mahamudra is the realization of the true nature without bewilderment. From the point of view of Madhyamaka the true state of phenomena is emptiness. But everything is not just empty because there is also a clear or luminous aspect to it which we call awareness or jnana. That is why we talk about indivisibility or the union of space and awareness. This union ofspace and awareness is the view ofground Mahamudra. We need to intellectually understand this fact and then the actual experience of it is path Mahamudra. When this understanding and experience is complete, then one has achieved fruition Mahamudra.
There is an example in the Uttaratantra illustrating the relationship of ground, path, and fruition Mahamudra. It is as if a person lost a large bag of gold by throwing it out with the garbage and this gold became buried under the refuse. Eventually it became completely covered with dirt and sand and may have become tarnished. But the gold never lost any of its value because its qualities are inherent within the gold. Many thousands ofyears pass but the gold still keeps all of its value. Then a very poor man comes along and builds a shack on this spot not knowing that there is gold under it. He is very poor, not having clothes or food and all the time he is sitting on top of this incredibly valuable treasure. But the treasure does him no good because he does not know about it. Then a person with clairvoyance comes along and sees this person who is starving right on top of a huge treasure of gold. All he would need to do is say, you don't need to be so poor, just dig a few feet under the ground and you will have all this gold. So the poor man digs down a little bit and there is all this gold. Similarly, we say we have the nature of Mahamudra, but we don't know it. The Buddha comes along and says that we are Mahamudra and all you have to do is find it. The ground Mahamudra is the gold right underneath our feet. The poor man's effort to scrape away a litde dirt to get at it is like the path
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THE SPIRITUAL SONG OF LODRO THAYE
Mahamudra. If we don't make some effort, then we can't get the gold. Fruition Mahamudra is like when the poor man finds the gold and completely casts away his poverty.
64. It exists in two ways: the natural state and the state ofconfusion.
Ground Mahamudra exists in two ways: "the natural state and the state of confusion. " That is, the natural way we are and the confusion that occurs from not having recognized that. In this example, the way it is (the nature) is that this poor man is sitting right on top ofa lot ofgold. We have Mahamudra; we have Buddha- nature (Skt. tathagatagarbha). However, the poor man is dwelling in poverty because he has no idea what he is sitting on. That is the confusion. Nevertheless in both cases the gold is there.
Within Mahamudra we possess Buddha-nature, we are Mahamudra, which is the true nature of things or the way they are (Tib. ne lug). We are confused because we simply don't recognize our true nature. That is the confused aspect (Tib. trullug). We need to know why we are confused and where the confusion comes from. So in ground Mahamudra we need to deal with our nature (ne lug) and the way we are confused (trullug).
65. It cannot be divided into samsara or nirvana,
66. And it is devoid ofthe extremes ofadding on or taking away.
The next verses explain Mahamudra first as the nature of the way it is. First of all, Mahamudra does not fall into the category of being samsara or nirvana, of being good or bad. Samsara is without substantial reality to begin with, so nirvana or passing beyond suffering is also not something separate from that. Samsara and nirvana are not separate substantial things.
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Furthermore, Mahamudra is completely without any elaboration or exaggeration, nor is it anything to be subtracted from or denigrated. You can't add qualities saying Mahamudra has such and such qualities. You also can't say Mahamudra has no qualities or characteristics and thus diminish it. All kinds of elaboration or embellishment, all kind of projections or conceptualization about Mahamudra are not possible. It is essentially free from all extremes of existence, nonexistence and so forth.
67. Not created by a cause, not altered by conditions, 68. Confusion does not make it worse.
69. Realization does not improve it.
Mahamudra also did not originate as a new phenomena and it did not result from any cause and it is not changed by any external conditions. Mahamudra has existed from the beginning of time and is present in all beings. The essence ofMahamudra never changes. It is unborn and unchangeable and immutable. In the example of the treasure, when the gold is in the ground, its essence is completely unchanged. The fact that it is covered with rubbish doesn't make it any worse or any better, because in essence it is gold. When the poor man digs it up, shines it up, and cleans away the dirt, the essence is still the same. It is not changed by the conditions of anyone doing anything with it. In this way, Mahamudra in the state ofbewilderment ofsamsara is not any worse or any different from Mahamudra when it is recognized through the yogi's meditation, it also is not any better because it is unchanging.
In the Buddhist tradition the teachings ofthe Buddha are divided into the sutras and tantras. In the surra tradition, in the philosophy called Middle-way, there are two ways of thinking about emptiness which are called the Rangtong or "Self-emptiness" school and the
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Shentong or the "Other-emptiness" school. The Middle-way Rangtong school emphasizes the concept of dharmadhatu. The principal nature of Mahamudra is emptiness, and this is called dharmadhatu or the realm of reality. The Middle-way Shentong school, on the other hand, focuses on the aspect of awareness (Skt.
jnana) and emphasizes the concept of tathagatagarbha or literally, "the essence ofthe tathagatas" (Buddhas), often called Buddha-nature or Buddha essence. In meaning however, these two concepts are essentially the same. In the tantras, based on actual meditation practice there is the emphasis on introduction or transmission which reveals the essence or nature of the mind, which we call Mahamudra. This mind's essence is basically the same as the Middle-way concepts of the sutra tradition. That is why Rangjung Dorje said that "Middle- way" and "Mahamudra," and "Dzogchen" all apply to the same thing.
70. Confusion is not experienced, nor is it liberation.
71. Since its essence cannot be established in any way,
72. Its expression is unimpeded and can appear in any way.
In Mahamudra, essentially there is no experience o f bewilderment or confusion or liberation. Just as the gold underneath the earth has the same essence whether covered by earth or not, whether taken out or cleaned, it still retains the same essence, meaning it is the same material. This essence, furthermore, has no substantial reality. Since in essence it is identical with dharmadhatu, it's essentially, by nature, empty.
Although the essence ofMahamudra is non-existent, at the same time, its manifestation is completely unobstructed. For instance, we can say our mind is empty because when we look for it, it is nowhere to be found. However, when we don't look, it manifests as anything. It is completely unobstructed in its nature. In the same way,
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Mahamudra does not actually exist as an object, it is dharmadhatu, but from the luminosity aspect it is unobstructed and can manifest in any way whatsoever. It can manifest as awareness (Tib. yeshe) on the level of Buddha or manifest as consciousness (Tib. namshe) on the level of ordinary beings. 9 It arises unimpeded as all positive or negative manifestations.
73. Encompassing all ofsamsara and nirvana, it is like space.
Mahamudra pervades everywhere, samsara as well as nirvana. When wandering in samsara, it is completely there in essence. Similarly, when going beyond suffering to a state of nirvana, it also is completely pervasive like the sky. Just as the sky is everywhere we go, so Mahamudra is completely all-pervasive.
74. Confusion or liberation, it is the basis ofall,
75. Self-illuminating, knowing, capable ofmanifestation.
Ground or foundation Mahamudra is divided into two parts: the way things are and the way things are confused. The way things are concerns the essential quality of emptiness, the nature of luminosity (Tib. salwa) and the unimaginable qualities ofawakening and how these qualities manifest. Now we will discuss the methods for realization of this true nature.
Mahamudra is also the foundation ofeverything, the foundation of all confusion and bewilderment, as well as the foundation of liberation. Mahamudra is the foundation of confusion in samsara because in samsara one's confusion is taking place in the space of Mahamudra. Similarly, one's liberation in nirvana is taking place in the space ofMahamudra. So Mahamudra is the ground ofeverything. Since it is the ground, apprehension of its own clarity can occur.
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Due to Mahamudra having clarity (or luminosity), it is also possible for mind to arise in that space.
One could meditate directly on Mahamudra right from the beginning with diligence and attain Buddhahood. But it has been discovered that most ofus need a tremendous amount ofeffort to do that and lose enthusiasm just doing the same thing all the time. Therefore, various skillful methods were devised to help us along in our Mahamudra practice. It is like having a big meal of plain rice with nothing on it. We can eat it once, but we can't keep eating it. We need to put a little salt and some soy sauce; then we are able to eat more and keep on eating rice. Ifwe eat just plain rice, we lose our appetite when faced with a huge bowl of rice. So the yidam practices were developed as a skillful means to develop the mental faculties to focus the mind, to clarify the mind and to develop the sharpness of mind. These methods help us maintain our diligence in the practice of Mahamudra. These yidam practices are divided into the creation stage (Skt. uppatti-krama) and the completion stage (Skt. sampanna- krama). In the creation stage, the mind becomes very clear, very focused and free from distraction. The completion stage of yidam practice is no different from Mahamudra.
From the point ofview ofphilosophy, there are two major schools ofthought concerned here: the Mind-only (Skt. Chittamatra) school and the Middle-way (Skt. Madhyamaka) school. The Mind-only view is that all external appearances have no real existence but are just mind. The Middle-way school holds that the mind also has no real existence and is essentially empty. For those ofus who do Mahamudra practice we must first understand that all external appearances or phenomena are actually mind and then realize the mind is empty to be able to establish the true view of Mahamudra.
How is it that all appearances are mind? First of all, through examination of solid external appearances we find that they do not
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really exist. We simply use labels for external appearances that are made by the mind. For instance, we have the word "hand" which we apply to a hand. But ifwe examine this hand closely we find that the "hand" is actually made up offour fingers and the thumb and various joints and skin and so on. The thing we call a "hand" is actually made up of other parts and there isn't a single thing we can say is a hand. It is just a label for this collection ofthings that appear together. Even examining further, a thumb has joints and a knuckle and a fingernail and these different parts are conveniently labeled a "thumb," even though a thumb is not a single thing by itself.
So in this way we see that actual external objects have no real intrinsic existence. But how is this possible? In essence they do not exist, but they appear to the mind. What is the reasoning here? In the language of the dharma, we say, "being clarity, it is awareness. " For example, I can say this table exists because it appears clearly in my mind. Other than that, I can give no other reason. Because I can see it with "my" eyes, I can understand it with "my" mind and I can touch it with "my" hand, therefore there seems to be a table there. If I ask someone else if it exists, they will say it does and when I ask why they will say, "I see it with 'my' eyes and I can touch it with 'my hand. "' So the existence ofan object depends only on the relationship to our perception and there is no other reason to say it exists. Using careful reasoning we can come to the conclusion that all phenomena appear to our mind and exist relative to our mind and this is a sign that appearance is mind.
This is why we can say all appearances are mind. In general, there are two kinds ofphenomena: external appearances and internal mental events. We have seen how external phenomena are mind. Subjectively, the mental experiences such as desire, confusion, hatred, compassion, love, happiness, and sadness are also obviously mind. So both external appearances and internal experiences are mind.
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So by examination we first gain the understanding that all appearances are mind. Knowing this we sit down and practice meditation and from this meditation we gain a conviction that this is so, and we can meditate with this direct feeling that all phenomena are mind. The first stage is the "introduction" of all appearance as mind and the second is the causal experience in meditation.
What is the root ofsaying, ''All phenomena are mind? " The text says, "with the foundation consciousness. " In more detail, in the Mind-only Buddhist school the mind has eight aggregates of consciousness.
This contrasts with non-Buddhist Indian philosophies where it is believed that these consciousnesses are a single consciousness called the "self" or atman. This non-Buddhist theory says that it seems mind has more than one consciousness but this can be explained by the example of a house with six windows and a single monkey inside; the monkey races around sometimes looking out the north window and sometimes looking out the south window and so forth. From the outside of the house it looks like there are many monkeys (consciousnesses) because one always sees a monkey's face in the six windows. But really, this is just one monkey. The non-Buddhist philosophies therefore conclude there is just one "self" which sometimes is perceived through the eyes, sometimes through the ears, sometimes the tongue and so on like the monkey running around.
From the Buddhist point of view, however, there are actually many consciousnesses. These are usually called the set of six or eight consciousnesses10 whicharecalledaggregatesbecausetherearemany consciousnesses within each ofthese. Each consciousness has its own function; for example, the eye consciousness perceives visual form, and it doesn't hear sounds or smell smells and so on. The ear consciousness hears sounds but doesn't perceive visual forms, and so forth. Each of the six consciousnesses has a particular function and a
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particular organ it is associated with. Thus the six groups of consciousnesses that perceive externally are associated separately with the eyes, ears, nose, tongue, body, and mind.
In addition to the six consciousnesses there is also the seventh consciousness called the afflictive or klesha consciousness. This seventh consciousness is extremely subtle. It maintains the sense of "I" or the obscured notion ofself. It does not have much clarity. We can have an occasional strong clinging to the idea of self such as when we have accomplished something great or have done something terrible, this strong feeling of "I" is the result of the sixth mental consciousness, not the subtle continuous feeling of "I exist. " The ever-present, underlying subtle sense ofselfor ego is the afflictive or seventh consciousness. The ground upon which these consciousnesses arise, the continuity of our mind which is present whether or not other consciousnesses are functioning is the eighth consciousness called the "alaya consciousness," or "all-ground consciousness. " It is that bare continuum of clarity that is never interrupted and is the "foundation of all consciousnesses" mentioned in the root verse. 11
How do these eight consciousnesses come about? Previously, we described two aspects of mind as being empty and being luminous clarity. When the emptiness aspect is strong the alaya consciousness is just empty. When the luminosity aspect becomes stronger, appearances arise in it. Yet if one doesn't examine the nature of that luminosity ofthe foundation consciousness, then without awareness of the essential emptiness of this consciousness, one errs on the side ofluminosity by becoming attached to all the appearances, then the eighth consciousness becomes the "foundation ofall confusion. "12
76. With the foundation consciousness
77. Being neutral, it has a cognizing aspect.
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Next is says that the eighth foundation consciousness is neutral, but has a "cognizing" or luminous clarity. 13 Although the nature of this foundation consciousness gives rise to ignorance, it is neither virtuous nor non-virtuous and is therefore called a neutral state. Virtuous or non-virtuous thoughts may arise to it, but the eighth consciousness itself is neutral. Although the eighth consciousness can give rise to ignorance, the essence of that ignorance is awareness due to its cognizing aspect or its luminosity, in the sense that anything can arise in the eighth consciousness. Since anything can arise in it, the cognizing aspect is also the cause ofthe ignorance or confusion. 14 For instance, ifwe have a television that produces pictures which are so vivid and so clear, we begin to think the things we see on it are really there. A person really appears to be there because it is so clear and perfect and this cognizing aspect itselflends itself to confusion.
78. Empty in essence, its nature is luminous.
79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
80. Unidentifiable as anything, it [resembles} space.
Although there is this aspect of ignorance, the foundation consciousness is "empty in essence" and "its nature is luminous. "15 In fact the emptiness and clarity are inseparable, but because of the power of the clarity aspect, the emptiness aspect of phenomena is not recognized. So the heart essence of awareness is somewhat confused. Although there is this confusion, essentially the foundation consciousness is not some physical, solid thing, but rather "it resembles space. " The statement "the heart essence is awareness" means that the strong aspect of luminosity has the potential of awareness. There is both emptiness and luminosity, but the luminosity is more manifest and this is the heart essence of awareness (Tib. rigpai snying
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po can). This is what is meant by "appearance is mind. " Much arises in the foundation consciousness. When the appearances arise there, it is like our dreams. When we sleep, we can dream of mountains, oceans, horses, and elephants. Actually, they don't really appear, but the thought arises. When thoughts become more and more clear, they appear as things. In that way appearances arise in the mind. So we need to know that appearances are mind's own appearances.
First we must understand that all appearances are mind by simply contemplating it. Then we must experience directly that appearances are mind through meditation by turning inward. Most people never think oflooking inward because their whole mind and consciousness is directed towards outward phenomena. Then through the lama's instructions we learn to look inward and to investigate awareness and consciousness. On top of that we need to know that mind is empty through recognizing its nature.
81. It is immaculately clear, crystaljewel.
So first we must understand that appearances are mind. Then we must realize that mind is empty. If one looks at the essence of mind, we examine or look at the foundation consciousness, the mental consciousness, and the sensory consciousnesses. Wherever we look, we find that mind has no flaws or stains. It's like the clarity of an immaculate jewel or a crystal. If we look into a crystal we think we see something in it, but really there is nothing there, just clarity, just a perfect clear crystal. In this way when we look at the mind there is nothing to see, just sheer clarity. This is what is meant by "empty" or "empty in essence. "
82. It is self-knowing, self-illuminating, like the brilliance ofa butter lamp
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Mind is like a clear crystal and yet it is said to be "self-knowing, and self-illuminating" (Tib. rang rig rang sal). When one looks at mind, one can't find anything there. But mind is not like a total void or interruption of mental continuity, rather, mind is continual, it is always present. That uninterrupted presence is called luminosity. Similarly, if we examine our eye consciousnesses, we can't find anything whatsoever to that consciousness and yet before us are all kinds of continually appearing vivid images. If we examine the ear consciousness, we can't find it anywhere, but the sounds are still heard perfectly clearly. In the same way, when we examine the mental consciousness, we can't point to something and say, "Oh, this is mental consciousness. " But mental consciousness is there continuously apprehending things and has a quality ofcontinuous awareness and cognition. There is the "self-aware, self-luminous" quality of mind and this allows us to know our own luminous nature. It is like the light from a butter lamp. The natural radiance from a butter lamp is the aspect of clarity or luminosity.
83. Inexpressible, it is (like) the experience o fa mute.
Whether we say, "the nature of mind has no intrinsic existence," that is, it is empty or we say, "the mind's continuity is uninterrupted," these are analogies for describing mind. We cannot say, "It is like this. " It is ineffable, impossible to express in words just like the experience of a mute person who eats sugar for the first time and thinks it's really delicious but when asked what it is like, the mute person can only sit there in silence. So expressing the mind's nature is like the experience of a mute.
84. Unveiled, it is splendid transcendent wisdom.
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According to the general view, all phenomena are emptiness. This view is usually arrived at by studying logical arguments. Through logic one examines the mind and sees that it has no identifiable essence. Then one concludes from this analysis that it is emptiness.
However, according to the secret mantra tradition (the Vajrayana), this view is not reached through logic, but rather through direct examination ofthe mind. By looking directly at mind, the emptiness of it is seen and then is understood. When emptiness is understood, one then realizes that "appearances are mind and mind is empty. " One understands that mind is intrinsically non-existent. But this intrinsic non-existence is not simply empty. If one says, "it is not existent," it is still there. If one says, "it is existent," there is no thing there.
The line "Unveiled, it is splendid transcendent wisdom," means that this wisdom cannot be obscured by anything. "Transcendent wisdom" means that there is no person or thing or event that can block it. This luminosity of one's mind couldn't be blocked even if one tried. It is always naturally present without interruption. But the essence of this wisdom being unveiled does not mean it is really some actual thing. Its essence is empty, transparent, splendid, and luminous. It is called "clear light" (Tib. osal), dharmakaya or sugatagarbha. Sugatagarbha is the potential or seed of the Buddha, sometimes called Buddha-nature.
85. Clear light, dharmakaya, sugatagarbha,
86. It ispurefrom the beginningandspontaneous. 87. Nobody can prove it by the use ofexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
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This sugatagarbha is present and is "primordially pure" which is to say that it is flawless and unaffected by any negativity. At the same time, it is always spontaneously present, not created anew but naturally present. In the Middle-way Shentong view it is described as being by nature "completely pure" and "free from incidental blemish. " So this kind of nature is described as "spontaneously present. "
Many wise people have tried to give many examples about this state, but in fact these examples are completely inadequate. Nothing can point it out. For instance, we can use the analogy of a lump of gold buried beneath the ground for explaining the essence of sugatagarbha, but sugatagarbha is not really a big lump. One will never be capable of describing it.
There are nine examples in the Uttaratantra16 that try to describe this Buddha-nature by trying first with one example, then with a second, and then a third and so on. However, if"no words can express it" whatever word one uses will not be right. One cannot say it is this or it isn't this. One cannot use any words. The line "cannot be examined by logic" means that aside from the direct experience in meditation, it cannot be identified through mental concepts. It is the dharmadhatu, the realm of reality.
90. This is laid down right at the beginning 91. One should dissipate all doubts.
In general, as explained above, from the aspect of luminosity it is called sugatagarbha. Words cannot explain it and examples cannot illustrate it; from this aspect of its intrinsic emptiness it is called "dharmadhatu. "This is wisdom and realm (Skt. dhatu). Dharmadhatu is unimaginable, essentially emptiness. This needs to be ". . . laid down right at the beginning. " This is extremely important for meditation.
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All doubts or conceptual embellishments must subsequently be dissipated and one should not indulge in thoughts of "mind is this, it is not this. " Let go ofall such embellishments, recall experiencing mind. If one really practices meditation it will be extremely clear and all doubts are vanquished.
92. Maintaining meditation sustained by the view
93. Is like a garuda soaring to the sky.
94. Devoid o fany fear or doubt
According to the sutra tradition, the establishment of the view
depends on logical reasoning. In the mantra tradition, the view is based on the experience of meditation. Both of these traditions establish the view which is understood from looking at the clarity or luminous aspect o f mind. In the sutra tradition, after contemplating it one thinks, "Oh, it seems to be like this" and establishes the view that way. In the mantra tradition, meditation leads one to the experience of the way it is and thus establishes the view that way. One needs a view or outlook on where one is going. If one has a good view, then one can maintain meditation to its end. Ifone has a good view and maintains the meditative experience, it is likened to the garuda soaring in space. The garuda glides beautifully and gracefully throughout the sky. If one doesn't have the habit of this experience, then one is always wondering whether one's meditation is correct, ifit is good or bad, and so forth. Free ofsuch thoughts, there is no anxiety, doubt, or fear. It is not like when we fly in an airplane and are afraid that it might crash!
95. Meditation without the view
96. Resembles a blind person entering a plain 97. There is no way to determine the correctpath
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Having "meditation without the view" means that ifone doesn't develop the view and tries to meditate it won't work very well. It is like a blind man wandering on a huge plain who doesn't know whether he is on the right path or not and can't even decide which way to go. Without a view, meditation practice will not go well. One will not have a frame of reference to know where one is and where one is going.
98. Ifwe have the view but cannot meditate
99. It is like a wealthy person consumed with avarice: 100. It does not yield results for himselfand others 101. Practicing the union ofboth is the authentic view.
Having realized the view, unless one then meditates, the view is useless. It is like the rich man who is stingy so when he really needs money, he doesn't use it. Without meditation, there won't be any benefit, just like the money of a rich stingy man doesn't benefit anyone. Therefore, we should fully realize the view and meditate well with this view. The experience of this union of view and meditation is the way of great beings, and we can really achieve the path, and, like them, through this we can achieve the path.
102. This neutral state has an ignorant aspect,
103. Which for five reasons, one does not recognize one's own face.
In brief, how we are to understand chak gya chen po is that our mind stream or nature has awakened awareness (Skt. buddhajnana, Tib. sang gye yeshe). This awakened awareness is not like the "self" posited by other religious traditions, but its essential true nature is empty. This awareness, inseparable from dharmakaya, is present in all beings with sentience, and becomes manifest at the time of attaining the state ofa Buddha.
In the Buddhist tradition, the goal of practice is to attain the state ofa Buddha. But this state is not newly attained, but one that is manifested or realized. The Shakyamuni Buddha demonstrated that we already have this quality. Therefore, in Mahamudra this is called the ground or foundation Mahamudra, meaning we have it already. But because we do not experience it that way, then we need the path Mahamudra. Based on the path, what one already possesses can be actualized, and that's called fruition Mahamudra. So these are the ground, path, and fruition of Mahamudra.
The view is like this. Generally our whole experience consists of two kinds of grasping. All appearance occurs to us because of the objective grasping to object and subjective grasping of mind. Even though this is our experience, it is not actually the real state of
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phenomena, but an illusion or bewilderment. Mahamudra is the realization of the true nature without bewilderment. From the point of view of Madhyamaka the true state of phenomena is emptiness. But everything is not just empty because there is also a clear or luminous aspect to it which we call awareness or jnana. That is why we talk about indivisibility or the union of space and awareness. This union ofspace and awareness is the view ofground Mahamudra. We need to intellectually understand this fact and then the actual experience of it is path Mahamudra. When this understanding and experience is complete, then one has achieved fruition Mahamudra.
There is an example in the Uttaratantra illustrating the relationship of ground, path, and fruition Mahamudra. It is as if a person lost a large bag of gold by throwing it out with the garbage and this gold became buried under the refuse. Eventually it became completely covered with dirt and sand and may have become tarnished. But the gold never lost any of its value because its qualities are inherent within the gold. Many thousands ofyears pass but the gold still keeps all of its value. Then a very poor man comes along and builds a shack on this spot not knowing that there is gold under it. He is very poor, not having clothes or food and all the time he is sitting on top of this incredibly valuable treasure. But the treasure does him no good because he does not know about it. Then a person with clairvoyance comes along and sees this person who is starving right on top of a huge treasure of gold. All he would need to do is say, you don't need to be so poor, just dig a few feet under the ground and you will have all this gold. So the poor man digs down a little bit and there is all this gold. Similarly, we say we have the nature of Mahamudra, but we don't know it. The Buddha comes along and says that we are Mahamudra and all you have to do is find it. The ground Mahamudra is the gold right underneath our feet. The poor man's effort to scrape away a litde dirt to get at it is like the path
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Mahamudra. If we don't make some effort, then we can't get the gold. Fruition Mahamudra is like when the poor man finds the gold and completely casts away his poverty.
64. It exists in two ways: the natural state and the state ofconfusion.
Ground Mahamudra exists in two ways: "the natural state and the state of confusion. " That is, the natural way we are and the confusion that occurs from not having recognized that. In this example, the way it is (the nature) is that this poor man is sitting right on top ofa lot ofgold. We have Mahamudra; we have Buddha- nature (Skt. tathagatagarbha). However, the poor man is dwelling in poverty because he has no idea what he is sitting on. That is the confusion. Nevertheless in both cases the gold is there.
Within Mahamudra we possess Buddha-nature, we are Mahamudra, which is the true nature of things or the way they are (Tib. ne lug). We are confused because we simply don't recognize our true nature. That is the confused aspect (Tib. trullug). We need to know why we are confused and where the confusion comes from. So in ground Mahamudra we need to deal with our nature (ne lug) and the way we are confused (trullug).
65. It cannot be divided into samsara or nirvana,
66. And it is devoid ofthe extremes ofadding on or taking away.
The next verses explain Mahamudra first as the nature of the way it is. First of all, Mahamudra does not fall into the category of being samsara or nirvana, of being good or bad. Samsara is without substantial reality to begin with, so nirvana or passing beyond suffering is also not something separate from that. Samsara and nirvana are not separate substantial things.
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Furthermore, Mahamudra is completely without any elaboration or exaggeration, nor is it anything to be subtracted from or denigrated. You can't add qualities saying Mahamudra has such and such qualities. You also can't say Mahamudra has no qualities or characteristics and thus diminish it. All kinds of elaboration or embellishment, all kind of projections or conceptualization about Mahamudra are not possible. It is essentially free from all extremes of existence, nonexistence and so forth.
67. Not created by a cause, not altered by conditions, 68. Confusion does not make it worse.
69. Realization does not improve it.
Mahamudra also did not originate as a new phenomena and it did not result from any cause and it is not changed by any external conditions. Mahamudra has existed from the beginning of time and is present in all beings. The essence ofMahamudra never changes. It is unborn and unchangeable and immutable. In the example of the treasure, when the gold is in the ground, its essence is completely unchanged. The fact that it is covered with rubbish doesn't make it any worse or any better, because in essence it is gold. When the poor man digs it up, shines it up, and cleans away the dirt, the essence is still the same. It is not changed by the conditions of anyone doing anything with it. In this way, Mahamudra in the state ofbewilderment ofsamsara is not any worse or any different from Mahamudra when it is recognized through the yogi's meditation, it also is not any better because it is unchanging.
In the Buddhist tradition the teachings ofthe Buddha are divided into the sutras and tantras. In the surra tradition, in the philosophy called Middle-way, there are two ways of thinking about emptiness which are called the Rangtong or "Self-emptiness" school and the
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Shentong or the "Other-emptiness" school. The Middle-way Rangtong school emphasizes the concept of dharmadhatu. The principal nature of Mahamudra is emptiness, and this is called dharmadhatu or the realm of reality. The Middle-way Shentong school, on the other hand, focuses on the aspect of awareness (Skt.
jnana) and emphasizes the concept of tathagatagarbha or literally, "the essence ofthe tathagatas" (Buddhas), often called Buddha-nature or Buddha essence. In meaning however, these two concepts are essentially the same. In the tantras, based on actual meditation practice there is the emphasis on introduction or transmission which reveals the essence or nature of the mind, which we call Mahamudra. This mind's essence is basically the same as the Middle-way concepts of the sutra tradition. That is why Rangjung Dorje said that "Middle- way" and "Mahamudra," and "Dzogchen" all apply to the same thing.
70. Confusion is not experienced, nor is it liberation.
71. Since its essence cannot be established in any way,
72. Its expression is unimpeded and can appear in any way.
In Mahamudra, essentially there is no experience o f bewilderment or confusion or liberation. Just as the gold underneath the earth has the same essence whether covered by earth or not, whether taken out or cleaned, it still retains the same essence, meaning it is the same material. This essence, furthermore, has no substantial reality. Since in essence it is identical with dharmadhatu, it's essentially, by nature, empty.
Although the essence ofMahamudra is non-existent, at the same time, its manifestation is completely unobstructed. For instance, we can say our mind is empty because when we look for it, it is nowhere to be found. However, when we don't look, it manifests as anything. It is completely unobstructed in its nature. In the same way,
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Mahamudra does not actually exist as an object, it is dharmadhatu, but from the luminosity aspect it is unobstructed and can manifest in any way whatsoever. It can manifest as awareness (Tib. yeshe) on the level of Buddha or manifest as consciousness (Tib. namshe) on the level of ordinary beings. 9 It arises unimpeded as all positive or negative manifestations.
73. Encompassing all ofsamsara and nirvana, it is like space.
Mahamudra pervades everywhere, samsara as well as nirvana. When wandering in samsara, it is completely there in essence. Similarly, when going beyond suffering to a state of nirvana, it also is completely pervasive like the sky. Just as the sky is everywhere we go, so Mahamudra is completely all-pervasive.
74. Confusion or liberation, it is the basis ofall,
75. Self-illuminating, knowing, capable ofmanifestation.
Ground or foundation Mahamudra is divided into two parts: the way things are and the way things are confused. The way things are concerns the essential quality of emptiness, the nature of luminosity (Tib. salwa) and the unimaginable qualities ofawakening and how these qualities manifest. Now we will discuss the methods for realization of this true nature.
Mahamudra is also the foundation ofeverything, the foundation of all confusion and bewilderment, as well as the foundation of liberation. Mahamudra is the foundation of confusion in samsara because in samsara one's confusion is taking place in the space of Mahamudra. Similarly, one's liberation in nirvana is taking place in the space ofMahamudra. So Mahamudra is the ground ofeverything. Since it is the ground, apprehension of its own clarity can occur.
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Due to Mahamudra having clarity (or luminosity), it is also possible for mind to arise in that space.
One could meditate directly on Mahamudra right from the beginning with diligence and attain Buddhahood. But it has been discovered that most ofus need a tremendous amount ofeffort to do that and lose enthusiasm just doing the same thing all the time. Therefore, various skillful methods were devised to help us along in our Mahamudra practice. It is like having a big meal of plain rice with nothing on it. We can eat it once, but we can't keep eating it. We need to put a little salt and some soy sauce; then we are able to eat more and keep on eating rice. Ifwe eat just plain rice, we lose our appetite when faced with a huge bowl of rice. So the yidam practices were developed as a skillful means to develop the mental faculties to focus the mind, to clarify the mind and to develop the sharpness of mind. These methods help us maintain our diligence in the practice of Mahamudra. These yidam practices are divided into the creation stage (Skt. uppatti-krama) and the completion stage (Skt. sampanna- krama). In the creation stage, the mind becomes very clear, very focused and free from distraction. The completion stage of yidam practice is no different from Mahamudra.
From the point ofview ofphilosophy, there are two major schools ofthought concerned here: the Mind-only (Skt. Chittamatra) school and the Middle-way (Skt. Madhyamaka) school. The Mind-only view is that all external appearances have no real existence but are just mind. The Middle-way school holds that the mind also has no real existence and is essentially empty. For those ofus who do Mahamudra practice we must first understand that all external appearances or phenomena are actually mind and then realize the mind is empty to be able to establish the true view of Mahamudra.
How is it that all appearances are mind? First of all, through examination of solid external appearances we find that they do not
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really exist. We simply use labels for external appearances that are made by the mind. For instance, we have the word "hand" which we apply to a hand. But ifwe examine this hand closely we find that the "hand" is actually made up offour fingers and the thumb and various joints and skin and so on. The thing we call a "hand" is actually made up of other parts and there isn't a single thing we can say is a hand. It is just a label for this collection ofthings that appear together. Even examining further, a thumb has joints and a knuckle and a fingernail and these different parts are conveniently labeled a "thumb," even though a thumb is not a single thing by itself.
So in this way we see that actual external objects have no real intrinsic existence. But how is this possible? In essence they do not exist, but they appear to the mind. What is the reasoning here? In the language of the dharma, we say, "being clarity, it is awareness. " For example, I can say this table exists because it appears clearly in my mind. Other than that, I can give no other reason. Because I can see it with "my" eyes, I can understand it with "my" mind and I can touch it with "my" hand, therefore there seems to be a table there. If I ask someone else if it exists, they will say it does and when I ask why they will say, "I see it with 'my' eyes and I can touch it with 'my hand. "' So the existence ofan object depends only on the relationship to our perception and there is no other reason to say it exists. Using careful reasoning we can come to the conclusion that all phenomena appear to our mind and exist relative to our mind and this is a sign that appearance is mind.
This is why we can say all appearances are mind. In general, there are two kinds ofphenomena: external appearances and internal mental events. We have seen how external phenomena are mind. Subjectively, the mental experiences such as desire, confusion, hatred, compassion, love, happiness, and sadness are also obviously mind. So both external appearances and internal experiences are mind.
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So by examination we first gain the understanding that all appearances are mind. Knowing this we sit down and practice meditation and from this meditation we gain a conviction that this is so, and we can meditate with this direct feeling that all phenomena are mind. The first stage is the "introduction" of all appearance as mind and the second is the causal experience in meditation.
What is the root ofsaying, ''All phenomena are mind? " The text says, "with the foundation consciousness. " In more detail, in the Mind-only Buddhist school the mind has eight aggregates of consciousness.
This contrasts with non-Buddhist Indian philosophies where it is believed that these consciousnesses are a single consciousness called the "self" or atman. This non-Buddhist theory says that it seems mind has more than one consciousness but this can be explained by the example of a house with six windows and a single monkey inside; the monkey races around sometimes looking out the north window and sometimes looking out the south window and so forth. From the outside of the house it looks like there are many monkeys (consciousnesses) because one always sees a monkey's face in the six windows. But really, this is just one monkey. The non-Buddhist philosophies therefore conclude there is just one "self" which sometimes is perceived through the eyes, sometimes through the ears, sometimes the tongue and so on like the monkey running around.
From the Buddhist point of view, however, there are actually many consciousnesses. These are usually called the set of six or eight consciousnesses10 whicharecalledaggregatesbecausetherearemany consciousnesses within each ofthese. Each consciousness has its own function; for example, the eye consciousness perceives visual form, and it doesn't hear sounds or smell smells and so on. The ear consciousness hears sounds but doesn't perceive visual forms, and so forth. Each of the six consciousnesses has a particular function and a
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particular organ it is associated with. Thus the six groups of consciousnesses that perceive externally are associated separately with the eyes, ears, nose, tongue, body, and mind.
In addition to the six consciousnesses there is also the seventh consciousness called the afflictive or klesha consciousness. This seventh consciousness is extremely subtle. It maintains the sense of "I" or the obscured notion ofself. It does not have much clarity. We can have an occasional strong clinging to the idea of self such as when we have accomplished something great or have done something terrible, this strong feeling of "I" is the result of the sixth mental consciousness, not the subtle continuous feeling of "I exist. " The ever-present, underlying subtle sense ofselfor ego is the afflictive or seventh consciousness. The ground upon which these consciousnesses arise, the continuity of our mind which is present whether or not other consciousnesses are functioning is the eighth consciousness called the "alaya consciousness," or "all-ground consciousness. " It is that bare continuum of clarity that is never interrupted and is the "foundation of all consciousnesses" mentioned in the root verse. 11
How do these eight consciousnesses come about? Previously, we described two aspects of mind as being empty and being luminous clarity. When the emptiness aspect is strong the alaya consciousness is just empty. When the luminosity aspect becomes stronger, appearances arise in it. Yet if one doesn't examine the nature of that luminosity ofthe foundation consciousness, then without awareness of the essential emptiness of this consciousness, one errs on the side ofluminosity by becoming attached to all the appearances, then the eighth consciousness becomes the "foundation ofall confusion. "12
76. With the foundation consciousness
77. Being neutral, it has a cognizing aspect.
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Next is says that the eighth foundation consciousness is neutral, but has a "cognizing" or luminous clarity. 13 Although the nature of this foundation consciousness gives rise to ignorance, it is neither virtuous nor non-virtuous and is therefore called a neutral state. Virtuous or non-virtuous thoughts may arise to it, but the eighth consciousness itself is neutral. Although the eighth consciousness can give rise to ignorance, the essence of that ignorance is awareness due to its cognizing aspect or its luminosity, in the sense that anything can arise in the eighth consciousness. Since anything can arise in it, the cognizing aspect is also the cause ofthe ignorance or confusion. 14 For instance, ifwe have a television that produces pictures which are so vivid and so clear, we begin to think the things we see on it are really there. A person really appears to be there because it is so clear and perfect and this cognizing aspect itselflends itself to confusion.
78. Empty in essence, its nature is luminous.
79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
80. Unidentifiable as anything, it [resembles} space.
Although there is this aspect of ignorance, the foundation consciousness is "empty in essence" and "its nature is luminous. "15 In fact the emptiness and clarity are inseparable, but because of the power of the clarity aspect, the emptiness aspect of phenomena is not recognized. So the heart essence of awareness is somewhat confused. Although there is this confusion, essentially the foundation consciousness is not some physical, solid thing, but rather "it resembles space. " The statement "the heart essence is awareness" means that the strong aspect of luminosity has the potential of awareness. There is both emptiness and luminosity, but the luminosity is more manifest and this is the heart essence of awareness (Tib. rigpai snying
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po can). This is what is meant by "appearance is mind. " Much arises in the foundation consciousness. When the appearances arise there, it is like our dreams. When we sleep, we can dream of mountains, oceans, horses, and elephants. Actually, they don't really appear, but the thought arises. When thoughts become more and more clear, they appear as things. In that way appearances arise in the mind. So we need to know that appearances are mind's own appearances.
First we must understand that all appearances are mind by simply contemplating it. Then we must experience directly that appearances are mind through meditation by turning inward. Most people never think oflooking inward because their whole mind and consciousness is directed towards outward phenomena. Then through the lama's instructions we learn to look inward and to investigate awareness and consciousness. On top of that we need to know that mind is empty through recognizing its nature.
81. It is immaculately clear, crystaljewel.
So first we must understand that appearances are mind. Then we must realize that mind is empty. If one looks at the essence of mind, we examine or look at the foundation consciousness, the mental consciousness, and the sensory consciousnesses. Wherever we look, we find that mind has no flaws or stains. It's like the clarity of an immaculate jewel or a crystal. If we look into a crystal we think we see something in it, but really there is nothing there, just clarity, just a perfect clear crystal. In this way when we look at the mind there is nothing to see, just sheer clarity. This is what is meant by "empty" or "empty in essence. "
82. It is self-knowing, self-illuminating, like the brilliance ofa butter lamp
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Mind is like a clear crystal and yet it is said to be "self-knowing, and self-illuminating" (Tib. rang rig rang sal). When one looks at mind, one can't find anything there. But mind is not like a total void or interruption of mental continuity, rather, mind is continual, it is always present. That uninterrupted presence is called luminosity. Similarly, if we examine our eye consciousnesses, we can't find anything whatsoever to that consciousness and yet before us are all kinds of continually appearing vivid images. If we examine the ear consciousness, we can't find it anywhere, but the sounds are still heard perfectly clearly. In the same way, when we examine the mental consciousness, we can't point to something and say, "Oh, this is mental consciousness. " But mental consciousness is there continuously apprehending things and has a quality ofcontinuous awareness and cognition. There is the "self-aware, self-luminous" quality of mind and this allows us to know our own luminous nature. It is like the light from a butter lamp. The natural radiance from a butter lamp is the aspect of clarity or luminosity.
83. Inexpressible, it is (like) the experience o fa mute.
Whether we say, "the nature of mind has no intrinsic existence," that is, it is empty or we say, "the mind's continuity is uninterrupted," these are analogies for describing mind. We cannot say, "It is like this. " It is ineffable, impossible to express in words just like the experience of a mute person who eats sugar for the first time and thinks it's really delicious but when asked what it is like, the mute person can only sit there in silence. So expressing the mind's nature is like the experience of a mute.
84. Unveiled, it is splendid transcendent wisdom.
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According to the general view, all phenomena are emptiness. This view is usually arrived at by studying logical arguments. Through logic one examines the mind and sees that it has no identifiable essence. Then one concludes from this analysis that it is emptiness.
However, according to the secret mantra tradition (the Vajrayana), this view is not reached through logic, but rather through direct examination ofthe mind. By looking directly at mind, the emptiness of it is seen and then is understood. When emptiness is understood, one then realizes that "appearances are mind and mind is empty. " One understands that mind is intrinsically non-existent. But this intrinsic non-existence is not simply empty. If one says, "it is not existent," it is still there. If one says, "it is existent," there is no thing there.
The line "Unveiled, it is splendid transcendent wisdom," means that this wisdom cannot be obscured by anything. "Transcendent wisdom" means that there is no person or thing or event that can block it. This luminosity of one's mind couldn't be blocked even if one tried. It is always naturally present without interruption. But the essence of this wisdom being unveiled does not mean it is really some actual thing. Its essence is empty, transparent, splendid, and luminous. It is called "clear light" (Tib. osal), dharmakaya or sugatagarbha. Sugatagarbha is the potential or seed of the Buddha, sometimes called Buddha-nature.
85. Clear light, dharmakaya, sugatagarbha,
86. It ispurefrom the beginningandspontaneous. 87. Nobody can prove it by the use ofexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
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This sugatagarbha is present and is "primordially pure" which is to say that it is flawless and unaffected by any negativity. At the same time, it is always spontaneously present, not created anew but naturally present. In the Middle-way Shentong view it is described as being by nature "completely pure" and "free from incidental blemish. " So this kind of nature is described as "spontaneously present. "
Many wise people have tried to give many examples about this state, but in fact these examples are completely inadequate. Nothing can point it out. For instance, we can use the analogy of a lump of gold buried beneath the ground for explaining the essence of sugatagarbha, but sugatagarbha is not really a big lump. One will never be capable of describing it.
There are nine examples in the Uttaratantra16 that try to describe this Buddha-nature by trying first with one example, then with a second, and then a third and so on. However, if"no words can express it" whatever word one uses will not be right. One cannot say it is this or it isn't this. One cannot use any words. The line "cannot be examined by logic" means that aside from the direct experience in meditation, it cannot be identified through mental concepts. It is the dharmadhatu, the realm of reality.
90. This is laid down right at the beginning 91. One should dissipate all doubts.
In general, as explained above, from the aspect of luminosity it is called sugatagarbha. Words cannot explain it and examples cannot illustrate it; from this aspect of its intrinsic emptiness it is called "dharmadhatu. "This is wisdom and realm (Skt. dhatu). Dharmadhatu is unimaginable, essentially emptiness. This needs to be ". . . laid down right at the beginning. " This is extremely important for meditation.
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All doubts or conceptual embellishments must subsequently be dissipated and one should not indulge in thoughts of "mind is this, it is not this. " Let go ofall such embellishments, recall experiencing mind. If one really practices meditation it will be extremely clear and all doubts are vanquished.
92. Maintaining meditation sustained by the view
93. Is like a garuda soaring to the sky.
94. Devoid o fany fear or doubt
According to the sutra tradition, the establishment of the view
depends on logical reasoning. In the mantra tradition, the view is based on the experience of meditation. Both of these traditions establish the view which is understood from looking at the clarity or luminous aspect o f mind. In the sutra tradition, after contemplating it one thinks, "Oh, it seems to be like this" and establishes the view that way. In the mantra tradition, meditation leads one to the experience of the way it is and thus establishes the view that way. One needs a view or outlook on where one is going. If one has a good view, then one can maintain meditation to its end. Ifone has a good view and maintains the meditative experience, it is likened to the garuda soaring in space. The garuda glides beautifully and gracefully throughout the sky. If one doesn't have the habit of this experience, then one is always wondering whether one's meditation is correct, ifit is good or bad, and so forth. Free ofsuch thoughts, there is no anxiety, doubt, or fear. It is not like when we fly in an airplane and are afraid that it might crash!
95. Meditation without the view
96. Resembles a blind person entering a plain 97. There is no way to determine the correctpath
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Having "meditation without the view" means that ifone doesn't develop the view and tries to meditate it won't work very well. It is like a blind man wandering on a huge plain who doesn't know whether he is on the right path or not and can't even decide which way to go. Without a view, meditation practice will not go well. One will not have a frame of reference to know where one is and where one is going.
98. Ifwe have the view but cannot meditate
99. It is like a wealthy person consumed with avarice: 100. It does not yield results for himselfand others 101. Practicing the union ofboth is the authentic view.
Having realized the view, unless one then meditates, the view is useless. It is like the rich man who is stingy so when he really needs money, he doesn't use it. Without meditation, there won't be any benefit, just like the money of a rich stingy man doesn't benefit anyone. Therefore, we should fully realize the view and meditate well with this view. The experience of this union of view and meditation is the way of great beings, and we can really achieve the path, and, like them, through this we can achieve the path.
102. This neutral state has an ignorant aspect,
103. Which for five reasons, one does not recognize one's own face.
