No More Learning

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The first part, consisting of praise to Vajradhara and the lineage holders Tilopa, Naropa, Marpa, Milarepa, and Gampopa, is not elucidated here in greater detail, since these teachings deal specifically with the central issue of the doha, which is mahamudra, and contain explanations about ground, path, and fruition mahamudra.
GROUND MAHAMUDRA
As for ground mahamudra:
There are both things as they are and the way ofconfusion.
What is the meaning of ground mahamudra? "Things as they are" refers to the ground, that is, the nature of all phe- nomena; "the way of confusion" refers to the state in which one finds oneself as long as one has not acknowledged the nature of phenomena (the Tibetan word for "confusion" actually means something that is not in accordance with na- ture). Thus there are these two states.
In connection with this, Gampopa's Jewel Ornament of Liberation states that the basic nature of all beings is in itself pure and free from confusion, but since one does not rec- ognize one's basic nature one lives in a state of confusion. Still, confusion is not inherent in the nature of mind itself, which is pure and free from any confusion or stain. Confu- sion means simply that one has not yet understood one's true nature, whereas buddhahood is understanding one's true nature. Buddhahood does not involve acquiring some- thing new, but rather recognizing something that was always there.
In brief, ground mahamudra is contained both in things as they are as well as in confusion; it is contained both in self-nature, which is free from confusion, and in the non-
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recognition of this true nature. Confusion manifests in var- ious illusory views, such as the belief that things are really existent or totally nonexistent.
It does not incline toward either samsara or nirvana, . . .
Although in terms of their ultimate nature samsara and nirvana are not separate, nevertheless one perceives them as opposites. Experiencing the confusion of samsara, one is also led to experience the fruition of samsara in the form of suffering. In one's experience, samsara appears as some- thing painful and evil that one should free oneself from so as to overcome suffering, whereas nirvana, or freedom from confusion and pain, appears as a state that is higher than and opposed to samsara, a state ofliberation that one should strive for.
In one's confusion, samsara and nirvana appear as sepa- rate entities, samsara as something bad and nirvana as some- thing desirable and positive. Ultimately, however, this sepa- ration between samsara as confusion and nirvana as a state of liberation from confusion does not exist in the nature of self. By its own nature, samsara is emptiness; however, since one does not recognize its emptiness, it appears in the form of samsara or suffering. Nirvana is freedom from any type of confusion or suffering. This is its only difference with respect to samsara, since the nature of nirvana is also emp- tiness, as is the nature of samsara. Therefore, samsara and nirvana are ultimately inseparable, since the nature of both is emptiness. This is why the text says: "It does not incline toward either samsara or nirvana"-toward a samsara that would have to be abandoned or a nirvana that would have to be achieved.
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Andisfree/rom the extremes ofexaggeration and denigration.
The basic nature of all phenomena is free from extremes such as existence and nonexistence, because the ultimate nature of reality is the inseparability of emptiness and lu- minosity. Misunderstanding this, the luminous aspect of mind appears as the world of relative manifestations.
Not comprehending the true nature of appearances, one develops definite preconceptions with regard to their es- sence. One either considers appearances to be permanent, which leads to the extreme of eternalism or believing in the lasting existence of things, or else one negates appearances altogether, which leads to the extreme of nihilism or believ- ing in their nonexistence. As long as one does not under- stand the essential unity of emptiness and luminosity, one clings to these views and finds it impossible to get rid of the illusion that things really do or do not exist, or that I exist and the other exists, and so on.
Within the relative world phenomena arise only in inter- dependence. Since appearances come into being through dependent origination, they are neither existent nor non- existent. Thus neither of the two extremes of eternalism and nihilism are accurate. However, because one does not un- derstand the meaning of dependent origination one clings to these extreme views.
This was described by the third Karmapa, Rangjung Dorje, in his Mahamudra Supplication:
All phenomena are projections of mind.
Mind itself does not exist
And is empty in its being.
Although empty, it manifests everything without
obstruction.
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May we discover the fundamental root.
Where does the confusion with regard to the appearance of things lie? Could it be that external objects are the source of confusion, that confusion lies in phenomena? In fact, confusion does not lie in objects that come into being, since phenomena arise from the luminosity of mind. The unob- structed play of the mind is, in fact, the manifestation of phenomena. If all appearances arise from mind, can one then assume that confusion lies in the nature of mind itself? Yet mind is by its very nature emptiness, therefore confu- sion cannot lie in the nature of mind.
The nature of mind is emptiness, yet things arise unob- structedly in all their diversity. This is the fundamental na- ture of both mind and ground mahamudra. Mind is by its very nature empty, yet appearances arise from it without obstruction. Out ofthe unobstructed emptiness ofmind the whole range of appearances can manifest without limit. On a relative level, phenomena manifest through dependent origination; this is inseparable from the emptiness of mind, which is the ultimate level. Freedom from extremes is real- izing that emptiness and dependent origination are one and do not contradict each other. Confusion lies neither in the appearance ofthings, nor in the fact that they are manifested by mind, but in one's own misunderstanding of the empti- ness and luminosity of mind.
Not produced by causes, not changed by conditions, It is not spoiled by confusion
Nor exalted by realization.
It does not know either confusion or liberation.
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The nature of mind, or ground mahamudra, is free from extremes. It is not produced by causes, unlike external phe- nomena that arise based on causal factors. Similarly, it is not changed by conditions, unlike external objects that change their appearance due to various influences. Neither of these apply to the nature of mind.
Neither confusion nor realization can influence the na- ture of mind. Although one will remain in a state of confu- sion as long as one does not recognize mind's nature, the basic nature of mind itself is neither confused nor contami- nated by this. It always remains the same. Similarly, even if one manages to free oneself from confusion and fully rec- ognizes the nature of mind, mind's nature itself is not im- proved; it acquires no new qualities that were not there pre- viously. Accordingly, since the nature of mind itself is never confused by confusion, there is also no liberation from con- fusion as far as the nature of mind is concerned.
Since no essence exists anywhere,
Its expression is completely unobstructed and manifests
everything.
Pervading all ofsamsara and nirvana like space, . . .
The nature of mind does not depend on causes and con- ditions, nor does it consist of substances, as external objects do. This is why the expression of the mind is unobstructed and everything can manifest. Yet, although the nature of mind consists of nothing, it is not nothingness, and allows both samsara and nirvana to arise. It is the basis for every- thing.
According to the Mahamudra Supplication by Rangjung Dorje:
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[Mind] is not existent
Since even the Buddhas do not see it, Nor is it nonexistent
Since it is the basis for all,
Both samsara and nirvana.
The basic nature of mind is complete, both in one's pres- ent state of confusion or samsara, and in the state of libera- tion from confusion. To liberate oneself from confusion it is necessary to remove the obscurations that veil the nature of mind. One experiences the state of confusion or samsara only because one does not recognize the nature of mind; if one recognizes it, that is liberation from confusion. Libera- tion is not something new to be acquired externally but re- sides within mind itself. Mind is the basis for both samsara and nirvana, for both confusion and liberation.
It is the ground o fall confusion and liberation,
With its self-luminous consciousness
Andits alaya-vijiiana.
As for the cognitive aspect ofthis neutral state,
Its essence is empty and its nature is luminous.
These two are inseparable and are the quintessence o f
insight.
At present, because ofone's confusion, one clings to con- cepts and is therefore unable to experience one's inherent self-knowing insight, the self-luminosity of mind from which everything arises. One experiences instead the so- called alaya-vijfi. ana, that aspect of one's mind that underlies all the different types of consciousness one has at present. In the alaya-vijfi. ana are stored all the positive, negative, or neutral impressions. When activated, it projects these im-
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pressions, yet by its very nature the alaya-vijiiana is nothing other than self-knowing insight.
Because of its luminous quality, mind itself is not hidden; it can know itself and display all the manifold buddha qual- ities and wisdoms. Emptiness and luminosity of mind are inseparable and in fact constitute mind, which is the unity of space or emptiness and wisdom or insight. The expres- sion "quintessence of insight" refers precisely to this unity of emptiness and luminosity.
It is space, ungraspable as a thing.
It is a spotless precious clear crystal.
It is the glow ofthe lamp ofself-luminous mind.
It is inexpressible, the experience ofa mute.
It is unobscured, transparent wisdom,
The luminous dharmakaya, sugatagarbha,
Primordially pure and spontaneous.
It cannot be shown through analogy by anyone,
And it cannot be expressed in words.
It is the dharmadhatu, which overwhelms mind's inspection.
Although one cannot point to mind and say it is this or that, mind pervades all of samsara and nirvana. Buddha- nature, the nature of mind, is undefiled by obscurations, like a completely pure and clear crystal, transparent and shining. Like the glow of a lamp which lights up its surroundings, insight and self-luminosity of mind are in themselves en- lightenment, without the need to add anything. They cannot be expressed in words, and even direct experience of them defies description, like a deaf-mute who cannot put his ex- perience into words.
The nature of mind is unobscured perfect wisdom. It in- cludes all the previously described qualities and is the dhar-
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makaya. Luminous dharmakaya itself is identical with su- gatagarbha or buddha-nature. Buddha-nature is both primordially pure, since it has never been defiled by obscu- rations, and spontaneous, since all the sixty-four qualities of a buddha are always complete and naturally present within it, without the need to attain or acquire them.
Buddha-nature, however, cannot be described with ex- amples or concepts. Buddha himself said that everything related to prajiiaparamita, the highest form of knowledge, can be neither grasped with thoughts, described in words, nor explained with concepts, since it transcends conceptual mind.
Buddha-nature cannot be understood by thinking, spec- ulation, or intellectual approaches. It is impossible to attain actual understanding of the true nature of mind through examples, concepts, thoughts, or personal ideas. Other things can be understood in this manner, but the dharma- dhatu "overwhelms" mind since it is beyond mind. Insight into buddha-nature can only arise through inner experience in meditation.
Established in this to begin with, One should cut all doubts.
How does one go about acquiring insight into buddha- nature or dharmadhatu, which are beyond words, concepts, or personal ideas? First, one must receive teachings in order to establish oneself in the proper view. Phenomena do not really exist. While on a relative plane all things arise in mu- tual interdependence, ultimately they are nonexistent, even though in one's confusion one takes them to be real. These two levels of reality, that is, the relative and the ultimate, are inseparable; they are not in opposition, but form a whole.
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Once one has understood the various aspects of the proper view and is aware of the unity of relative truth and ultimate truth, then one does not fall into the extreme views of existence and nonexistence and can practice meditation based on this view.
When one practices meditation with the view_ It is like a garuda fathoming space.
There is no fear and no doubt.
The one who meditates without the view
Is like a blind man wandering the plains.
There is no reference point for where the true path is.
The one who does not meditate, but merely holds the view_ Is like a rich man tethered by stinginess.
He is unable to bring appropriate fruition to himselfand
others.
Joining the view and meditation is the holy tradition.
Buddha taught on very different levels, in accordance with the intelligence of his students. There are teachings that convey the actual meaning directly, while others require interpretation, or rather, further elucidation. One must place the different explanations on relative and ultimate truth in this last category.
If one has not understood the proper view, or has understood it only vaguely, one will not know which teachings may be grasped directly and which require further elucidation. Not recognizing the unity of the two truths, one will feel that these two modes of explanation are contradictory and will run the risk of getting confused for want of adequate theoretical understanding. For in- stance, seeing that in one place the teachings state that things exist and in another place that things do not exist, one will only see contradiction in this.
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In his teachings, Buddha Shakyamuni always presented both levels of reality. Although on different occasions he may have emphasized relative or ultimate truth, this was done on the assumption that his students understood the unity of these two truths. H this understanding is lacking, everything becomes difficult and complicated, because one does not include the ultimate level in contemplating relative
reality of phenomena, and one forgets about the relative level in referring to ultimate truth. If, however, one under- standstheunityofthesetwolevelsofreality,thendifficulties will not arise. A proper understanding of the unity of rela- tive and ultimate truth is of great importance, especially for vajrayana practitioners of the mahamudra.
Madhyamaka philosophy deals with an understanding of emptiness, with the fact that all phenomena are free of any extreme form of existence. Although the different madhya- maka schools, for instance the rangtong and the shentong schools, explain emptiness differendy, their statements do not contradict each other. They are not teaching different things; rather, they are emphasizing different aspects in their explanation of emptiness. Thus, when the rangtong ma- dhyamaka school stresses the fact that all phenomena are by
their very nature empty, the emphasis is on the emptiness aspect itself. Similarly, when the shentong madhyamaka school states that mind contains buddha-nature and that this buddha-nature must be purified of the veils that ob- scure it, the emphasis is on the luminosity aspect. When one understands these two types of explanation, one realizes that emptiness and luminosity are inseparable. It is precisely this understanding that is imperative for mahamudra medi- tation.
Only by achieving certainty with regard to the right view can one apply the different meditation techniques properly
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and practice them free from obstacles. This is why it is said that a person who has achieved certainty in the view and practices meditation with a proper outlook is like a ga- r u d a - such a person deals with whatever experiences arise in meditation without being disturbed by them. On the other hand, if one attempts to meditate without having first achieved an accurate understanding, one will stumble over these uncertainties. One will not be sure about the way, never really knowing whether one is making a mistake or not. Unable to get one's bearings, one will be like a blind person wandering the plains.
Still, although the proper view is extremely important, it is not sufficient by itself since only through meditation does inner experience arise. To merely hold the view and not meditate brings no benefit either to oneselfor others; one is like a rich person tethered by stinginess. Thus, according to the holy tradition, the proper view must be combined with insight arising from meditation.
A s for the ignorant aspect o f this neutral state,
One does not know one's nature because o f the five causes.
Although luminosity or buddha-nature, which is the ba- sic nature of mind, is free from confusion, one does not recognize it and thus finds oneself in a state of confusion. Why does one not recognize it? Because of five factors. First of all, because one does not understand that buddha-nature is inherent in the mind of all beings. Buddha-nature is the same in all beings; it pervades all beings equally, with no quantitative or qualitative differences. Not recognizing this is the first cause of ignorance.
Thesecondcauseliesinhavingadualisticviewofsamsara and nirvana as two distinct states. One incorrectly considers
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buddhahood as something separate and therefore thinks that one has to look for it outside.
Third, one holds on to the concept that buddhahood is far away, and that the path is long and arduous, even though it is only a matter of recognizing the nature of mind and this can be done in an instant. One does not need a long path to achieve this. A good illustration is provided by the eye- lashes: In spite of the fact that the eyelashes are right against the eyes, one does not see them. Similarly, buddha-nature is the true nature of mind, yet one is not aware of this. Al- though buddha-nature is simply awareness of the nature of mind, constant distraction prevents one from realizing this.
The fourth cause is not realizing that the world of expe- riences only arises on the basis of impressions stored away in mind, which lead one to establish a distinction between subject and object. Because of the impressions stored in the alaya-vijfiana, one's experiences are perceived as objects, whereas the experiencer himself is perceived as a subject. However, one does not understand that this dichotomy arises exclusively on the basis of habitual patterns stored in one's mind. One firmly believes in the world of experiences, and by reacting to it performs more positive and negative actions which in turn create more habitual patterns.
The fifth cause is not understanding that mind, which is itself buddha-nature, already contains all the buddha qual- ities. The buddha qualities of the dharmakaya and the form kayas are inherent in one's mental continuum. However, one believes that it is necessary first of all to cleanse oneself of defects and then to develop good qualities in order to achieve buddhahood. These five factors prevent one from realizing the nature of mind or buddha-nature, and lead one into confusion, the wheel of existence.
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In the ocean ofcoemergent ignorance,
The waves ofego-fixation's confusion roll.
Cognition becomes a self, and projections become objects, Andso the habitualpatterns ofgrasping andfixation solidify. Thus, karma accumulates and then fully ripens.
The rim ofthe waterwheel ofsamsara turns,
But even while i t turns, its essence is unstained.
Even while it appears, it isempty ofreality.
Although the nature of mind, the basis, is completely pure, one does not recognize this luminosity. Failing to rec- ognize one's own mind is what is known as ignorance. Out of ignorance arises the fixation to a self. The nature of mind, which is cognition, or awareness of the fact that one is aware, is falsely experienced as a self with which one then identifies; this is grasping. Simultaneously, mind's luminos- ity, its ability to project, is experienced as something sepa- rate from this identity, as an external object; this is fixation. This dualistic view shapes one's actions, and thus karma is accumulated in many ways. The accumulated impressions and the accumulated karma ripen; the ongoing process of karma ripening is the wheel of samsara, through which one circles constantly. The image of the waterwheel of samsara turning constantly refers to this process. A more precise way of describing this vicious circle is as follows.
The first aspect is the alaya-vijfiana, which is the basis for the entire process. Since mind does not understand its own true nature, the stirrings of the mind lead to the creation of habitual patterns. These in turn lead to the arising of dis- turbing emotions and concepts, which create further habit- ual patterns in the alaya-vijfiana. Another aspect of mind, known as "mental force," stores impressions in the alaya- vijfiana. There is a third aspect, called "cloudy mind," that
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rests on the alaya-vijfiana; this aspect experiences confusion and the concepts of "me" and "I am. " It is these three as- pects-the alaya-vijfiana in which impressions are stored, the cloudy mind with its concept of a self, and the mental force that plants tendencies in the mind, creates concepts, and develops habitual patterns-that together produce the experience of samsara.
Let us take the example of a shape being perceived through visual consciousness; the perception is immediately followed by a value judgment, with the shape being evalu- ated as either good, bad, or neutral. Although visual con- sciousness is perfectly capable of perceiving the external forms by themselves, judgments such as "this is a shape . . . it is good" are apprehended at the level of mind conscious- ness. When mind consciousness evaluates a perception, this value judgment gives rise to a mental impression which the mental force stores in the alaya-vijiiana in the form of ten- dencies. These reinforce previous impressions already stored in the alaya-vijfiana and further solidify ego-fixation or cloudy mind.
To summarize, one could say that the basis for confusion resides in mental force and the alaya-vijiiana. The impres- sions that the mental force deposits in the alaya-vijiiana eventually activate the latter. Because of this, one establishes a distinction between external sense objects, the various types of internal sense-consciousness, and mind conscious- ness, which further solidifies the concepts related to dualis- tic fixation.
One can also e:xplain the entire process in terms of the skandhas. The sk~ndha of consciousness activates the im- pressions stored U1 the alaya-vijiiana, which causes one to experience the six: types of consciousness. The skandha of feeling and discriJ1lination involves clinging to the objects
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of the senses so that by perceiving them various feelings of pleasure, aversion, and indifference arise. The skandha of perception-impulse involves reacting to feelings, grasping at things that are pleasant, and rejecting those that are un- pleasant, and so on. As the fixation becomes stronger and stronger, the skandha of form finally arises, which creates a distinction between self and other.
This external other is in turn perceived by the six types of consciousness, thus creating a loop-the vicious circle of samsara. However, the only reason that the wheel ofsamsara continues to turn is because impressions that have accu- mulated in mind are once again projected outward when the alaya-vijfiana is activated by mental force. The confusion lies in believing that phenomena that arise on a relative plane are real, rather than mere appearances based on the unob- structed manifestation of mind. However, on an ultimate plane-thatofthetruenatureofallappearances-therecan be no confusion. The nature of appearances is empty, and these are by their very nature not truly existent; although they manifest as appearances, they are empty ofnature. One might think that phenomena are empty only in non-mani- festation and not in manifestation, but this is not the case. When phenomena manifest, they are empty in their very essence, and because they are empty they can manifest unobstructedly in all their diversity.
Mere appearance is the vividness ofthe trikaya.
Because the nature ofthings is empty, things can manifest in all their luminosity and umimpededness; therefore, the three kayas are spontaneously and naturally present in all relative phenomena. The nature of phenomena is empti-
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ness, their attribute is luminosity, and their manifestation is unobstructedness.
All appearances are a manifestation of mind. However, not understanding the nature of mind, which is emptiness, one experiences the confused aspect of mind, or alaya- vijfiana. In other words, since one does not recognize the attribute of mind, which is luminosity, one experiences its confused aspect, cloudy mind. And since one does not un- derstand the manifestation of mind, which is complete unobstructedness, one experiences its confused aspect, which are the different types of sense consciousnesses. Thus, the difference is exclusively a matter of recognizing versus not recognizing. By not recognizing one experiences the alaya-vijfiana, cloudy mind, and the sense conscious- nesses; however, these are actually the trikaya, whose nature is empty, whose attribute is luminosity, and whose manifes- tation is unobstructedness. This is why the three kayas are spontaneously present in everything.
Unborn is the nature ofbirth;
That unborn is unceasing.
On the threshold ofnonduality, there is nowhere to dwell.
To ordinary perception, phenomena appear to come into being. However, this coming into being is only appearance; it is merely manifestation on a relative level, based on par- ticular causes and conditions. From an ultimate viewpoint, that is, one in accordance with the true nature of things, phenomena do not come into being; nevertheless, their manifestation and continuity are unobstructed, since they manifest on a relative plane continuously and in many forms. On the threshold of nonduality- between the rela- tive arising of phenomena and the fact that they are ulti-
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mately unborn-there is no dwelling. The actual nature of mind, which is luminosity, is free from birth, dwelling, and cessation.
From this mind, difficult to express,
Various magical displays ofsamsara and nirvana arise. Recognizing these as self-liberated is the supreme view. When this is realized, everything is suchness.
When there are no obstructions or attainments, this is the
innate nature.
When conceptual mind is transcended, this is the ultimate.
What is free from birth, dwelling, and cessation? It is the nature of mind. However, as long as one does not recognize the nature of mind, one experiences samsara; if one does recognize it, one experiences nirvana. In other words, the way phenomena manifest depends on awareness. Nirvana is not attained by overcoming samsara or putting an end to disturbing emotions in order to develop something else. On the contrary, one should look at the actual nature of the disturbing emotion and thus "self-liberate" it and recognize its true nature. By holding to this supreme view, one can understand reality, the suchness of all phenomena. If one achieves this realization and fully recognizes the basic na- ture of all phenomena, without struggling to give up sam- sara or attain nirvana, then everything becomes ultimate re- ality. Conceptual mind dissolves, along with its value judgments as to what is good and bad, and one attains the goal, which is the realization of the ultimate view.
In brief, the nature of all phenomena is devoid of true existence. By their very nature, phenomena are the three kayas. Free from birth, they are the dharmakaya; their unobstructed manifestation is the sambhogakaya; and their
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manifold arising is the nirmanakaya. The three kayas are not separate from each other; together, they are the nature of all phenomena.