No More Learning

They were so thick, they obscured their own nature. But now they are transparent ; you can see right through them.
This present meditation on conceptual thoughts is known to be more especiaJly distinguished than the meditation on the non-conceptual state. There? fore whatever thoughts arise, you should take them as what to recognise. When thoughts do not arise, they stay in this state of them not arising. There is no need to emanate (or produce) them. When they do arise, then stay in this state of them arising. There is no need to collect them back. Therefore, without giving any heed to expectations or worries, bring your thoughts themselves into the nature of your meditation.
Thoughts are nothing more than the mind. This mind, which naturally subsides, is the Dharmak~ya, by nature a clear, void brilliance, devoid of anything to be subsided or anything to do the subsiding. When you gain this insight, then you have had penetrative insight (into the nature of) thought. You have recognised the Dharmak~ya, which is a unity
of clarity and Voidness.
Thus you must realise that thoughts, being a clear Voidness, arise and subside at exactly the same time, like
? PENEI'IUTIYE INSIGHT MEDITATION 93
a handprint on water. They have no endurance and there is no interval between their arising and subsiding. Nor is there space between them as if they were ? ? things" that could be separated by space. This is what the term "naturally subsides" means, which when translated literally is "self? liberation".
In short, you should recognise whatever (thoughts) arise, place your mind single-pointedly and uucontrivedly right on their very nature, without any mental wandering, and cultivate this state. This is the second actual introduction (by your Guru to the nature of your mind). Having recognised it, however, is not enough. You must cultivate the continuity (of this awareness). That is the sixth point (for penetrative insight meditation).
? Be~ognising the Nature of tl1e JJiiiUI BeRe~ting ApJietlran~es and of tl1e JJlind in Relation to the
Bodg
The third introduction is being made to recognise (the nature) of the mind reflecting an appearance and this is in terms of the inseparability of the mind and appearances. When you look at any o f the five types o f external sense objects (sights, sounds, smells. tastes or tactile sensations), the object which is obvious with no obstruction but
about which you cannot think that it is some object out there, solid and rea), and the vivid mind that is looking at it without actually clutching some- thing-these two are neither the same, nor different. However you should not (conceptually) think that they are neither (the same, nor different).
To do so would imply that being neither was somo sort of inherent nature truly existent in them.
likewise, the body and the mind are neither the same nor different. They are inseparable, a unity of clarity and Voidness, ofappearance and Voidness, Jike the (reflection of the) moon in water.
? PENEI'RAT/I'E~NSIGHTMEDITATION 95-
If the reflection or appearance of the moon in a puddle and the water were the same, then when you put your hand over it, the appearance should still be there. If they were different, you should be able to lift the appearance off the puddle like a piece of paper.
Furthermore, whatever feelings you have, such as bot or cold, are also appearances. Because you do not recognise them as (a unity of) appearance and Voidness, your mind mentally labels them (as truly existent) and thus you have the infinite variety of grasping. But aside from this, on the ultimate level, whatever physical or mental feelings you have are devoid of being an (inherently existing) basis for labelling. You must gain this insight.
In a dream, you have a body and you see many appearances, and they all seem real and truly existent. But when you awake, you see that they were all of your mind and appearing to your mind, and that they had no true basis for their existence or for you to have labelled them "'my body" and so forth. The same is true of death with reference to your life's experiences and when you awake from ignorance and see what you deceptively considered concrete and real is actually void of existing as such.
Appearances all come from the mind. If you think: there ? are ghosts or demons, you will see them. If you do not believe in them, you will not. Once Je-tziin Mi-la rll-pa was meditating in a cave and, noticing a hole in the wall, be wondered if it might contain a ghost. As soon as this thought arose, a horrible ogress riding on a musk deer
appreared and asked him, "Why did you call be ? Your grasping ego sent for me. Quiet your mind and then I can leave. " Likewise, it is because you have been fooled into thinking that appearances exist as real, solid objects "out there" that you believe them to exist that way. This is nothing more than superstition.
? All appearances are reflections of the mind, void of true, inherent existence as something solid "out there'. .
? -96 MlfHAMUORA
uisting from its own side. For instance, great Lamas will come to Bodh Gaya and sec it as a paradise and all the people there as deities. To a beggar, it ? Will appear as a hell. And for each of them, this is reality. Consider a glass of liquid. A hell-creature sees it as molten copper, a hungry ghost as pus and blood, a fish as a home, a human as water and a god as nectar. Each of these is merely an appearance to and of the mind. However things appear to you, that is your mind. But appearances arc all deceptive, because they appear to be real and "out there. ,, when in fact they are not.
Consider the same person wearing the same set of thick clothes in summer and in winter. At one time he labels them heavy, at another thin and light. What is the basis for his labelling them as such ? There cannot be an inherently existing basis for this in the clothing : it is all
appearance. The same is true with feelings.
Snuff and chili pepper are either delicious or terrible
depending on what you are accustomed to, in other words how they appear to you.
Whatever. appearance comes up (before you, such as your finger), look at it (in an intensely staring) manner and focus your mind (on it single? pointedly for several minutes). Then relax your stare a little. At first aU the details are sharply there. But then after a while, the (image) goes away in its very place because either you became nauseated and did not want to look at it any . more, or your eyes went numb or started to tear. But then when you look at it a little (once more), a vivid appearance that cannot be grasped comes (again). It has come back in its very place.
At this point (you should realise) that your own (mind) and the appearances to and of it are inseparable. They are (a unity of) appearance and Voidness, resplendent without any object (inherently
? PENETRATIVE INSIGHT MEDITATION 97
existing on its own side). Because there is this reflexive appearance of the actual abiding nature of reality, also known as the defining characteristic of the mind, there are no two separate, different things-external appearances and the internal mind. The mind's own lustre arises with no obstruction;
that is all.
Appearances as objects to be grasped and consciousnesses to grasp them are both the arisal of deception. At such a time, these (appearances) can- not be singled out to the side; they appear because they are the self-deception of the mind. Therefore the mind is the appearances. Aside from this, there is no such thing as an appearance that can be established even to the slightest degree as existing inherently as a separate object.
A scarecrow seen at a distance appears to be a mao. What is this appearance, except for your mind?
Previously, because this was obscured by igno- rance or the mind's grasping (for true existence) you could not see it. But now that the stream of your grasping conceptual mind has been cut, you can recognise the (reflecting mind's) own nature and that there are no (truly existent) objects. Without grasp-
ing at appearances (to be truly existent) you see that appearances are resplendent and void and are not (inherently existing) objects. They are known as the light-rays of the Dharmaka:ya, appearances aris- ing simultaneously (with Voidness, like a sprout and its shadow).
Thus when your friend appears before you, just see his appearance and remain in the here and now. Do not think, ''0, what a good friend he is," or "What a horrible friend, he didn't write. " Do not cling to an idea of this
? 98 MAH-lMUDR. . l
person as an unchanging concept, inherently eAi,tent, solid and real. Remain open, fresh and spontaneous, without expectations, worries or preconceptions and realise the inscparabiJity of appearance and Voidness. Remain with
the void appearance of the person and not your fixed ideas.
Now cultivate (this awareness) without any fabrication. Give free rein to your six conglomerates and cultivate practising in terms of whatever appears to the mind.
The six conglomerates are the consciousness, cognitive power and objects of your faculties of seeing, bearing, smelling, tasting, touching and thinking. Realising that a
consciousness, cognitive power and object are all three interdependent, void of existing inherently alone and aU necessary for a cognition, just relax and be aware of whatever comes up.
With your mind comfortable and at ease in this state, place it uncontrivedly on the actual nature of reality. Do not try to achieve bliss, clarity, Voidness or excellence. Do not dwell on the past. Do not think of the future. Have no thoughts of the present. Do not meditate by intellectualising. Letting your mind be at its own level, fluidly flowing in the here and now, without any effort or anxious cares, place your- self in the natural state of the mind itself. Place yourself in a state of the inseparability of appearance and Voidness, the inseparability of the sounding (of sounds) and Voidness, the inseparability of bliss and Voidness, the inseparability of awareness and Void- ness, the inseparability ofclarity and Voidness. When you understand with bare perception the inseparabi- lity of appearance and Voidness like this, namely how appearances are not blocked but likewise cannot be grasped, then you have had penetrative insight into (the mind reflecting) appearances. You have
? PENETRATiVE INSIGHT MEDITATION 9~
recognised the Dharmakl[ya which is a unity of Voidn~ss and appearance. If you cultivate the con- tinuity of this state,? you will develop stable, sublime ~periences and insights. Being made to recognise tfie nature of the mind reflecting appearances is the third introduction. ? That is the seventh point (for penetrative insight meditation) : cultivating your practice in this way.
? BecOf/lfising the Nature ol tl1e Settletl and 6lovi11g Jlintls Togetl1er
Next is the introduction made after having look- ed to see if the settled and moving minds are the same or different. When you analysed whether the settled and moving minds were the same or different, you understood from (the nature of) the two how to make thoughts into your meditation, for the settled and moving minds are nothing but the same. The way they arise is that they alternate~ When the mind is settled it is not moving, and when it is mov- ing it is not settled. But the agent for both is the mind alone and the nature of both is a clear, void brilliance. It is nothing more than that.
Furthermore, it is not that after you draw a thought in (for interrogation) then you see a clear, void brilliance. Nor is it that when a memory or thought disappears, it goes into a clear Voidness or one is left in its place. Rather, the thoughts that arise in the moment all of a sudden are themselves a clear, void brilliance. When you have gained this insight or understanding, you know the abiding nature of the mind.
The settled and moving states can be referre4 to as fingers dividing from the same hand. ,
? PENETRATIVE INSIGHT MEDITATION 101 They are both or the same nature as the hand, but if
it is one finger it is not the other.
When the mind is settled it is a clear resplendence
if\ a non-conceptual state. When it is moving with thoughts, the nature of these thoughts themselves is a clear, void brilliance. It is nothing more than that.
When you have the insight that all appearances of objects are simply affectations of the mind like waves on water and cannot be ultimately established as having any true, independent existence, this is (known as) the recognition of appearances as the mind. When you analyse the nature of this mind to? see if it has a going, a staying or a coming and have the insight that it cannot be established as having any of these, for the mind, like a dream-elephant or horse, ultimately has no true existence,, this is the recognition of the mind as Voidness.
(Furthermore) when you have the insight that various (appearances) spontaneously arise from this. state of pure clarity and Voidness, without any obstruction like (the reflections of) the moon in water, this is the recognition of Voidness as spontaneous. (arisal). And concerning this spontaneously arisen clear, void awareness which is free of all mental fabrications (of extreme modes of existence), which. is not something that comes about by change, which does not waver from (or in any way block) the Great Bliss and which has just spontaneously arisen -when you are convinced that it arises and subsides at exactly the same moment like the knotting and uncoiling of a snake, this is the recognition of spontaneous (arisal) as automatically subsiding of itself.
The mind you are to be made to recognise is nor-
? 102 MAH. lMUDRA
mal consciousness which can think up anything and everything, is all-aware and all-flexible. It itself is known as the unity ofclarity and Voidness, the Great Bliss, the Voidness possessing that which is perpet- ually supreme, or Mahrunud. nt, the Great Seal of Voidness. When you recognise it, this is known as the insight of Mah~mudra. Therefore place your mind in its own state of vivid awareness without anything to meditate on and without letting it wander for even an instant. Relax and be at ease without any expectations or worries, hopes that your medita- tion will be good or fears that it will be bad. By cultivating the natural state ofyour normal conscious- ness, you will behold in the very instant of here and now the Mahrunud~ Great Seal of Voidness, the unity of bliss and Voidness and (you will see it) like
the clear expanse of cloudless space.
Now that mental quiescence has been joined with penetrative insight, sublime experiences and insights will happen. This fulfils the requirement of actually having entered the path of Liberation. Voidness is the way the mind is, clarity is its defining characteris- tic and the unity of these is the mind's nature. (There are many names for) this clear, vivid brilliance with a nature of bliss, clarity and bare (non-conceptuality), which is freeof all extremes of mentally fabricated (modes of existence) such as good or bad, arising,
ceasing or enduring, existing or not existing, perma. ;. nent or impermanent and which is beyond all words and thoughts, which cannot be identified (as this or that) and yet can be experienced. It is known as the very essence of great pristine awareness, the rea1ity of the great natural occurrence, the abiding nature of the way in which all knowables exist, pure
? PENETRATIYE INSiun~ ? ? ? --~--
awareness, the very nature of things, the equal factor (of salhsara and NirvaQa), the Great Bliss, the Buddha-nature, the perfection o f wisdom, ~mniscience, the Voidness possessing that which is perpetually supreme.
Because everything can be understood by the mind, it is (called) mind-only. Because it is free of all extremes or middle, it is Madhyamaka, the Great Central position. Because it is difficult for everyone to comprehend, it is the hidden, or secret tantra. Because it destroys all deceptions, it is the Vajrayana Diamond-hard Vehicle. Because it beholds the essence of Buddhahood, it is dalled the Dharmakuya. .
In short, what you must recognise is that which is free from all mental fabrications that would grasp at a duality (of truly existent consciousness and objects), in other words the pristine awareness of non-duality, the equal factor (of samsa:ra and NirvaQa), the Great Bliss free from mental fabrica- tions, the Maha:mudra Great Seal of Voidness. Fur- thermore, you should float above (the ocean of salhs-a:ra) on your fervent regard and loving respect (for your Guru) which you take as what is most vital. Then circle continually in making requests (to him for inspiration) without ever feeling you have
done enough. And then alight upon an obvious placing of his inspiration and blessings on you.
When you recognise that there is this stark brilliance as part of yourself, unobstructed, unhidden, free from being unobvious, you have arrived at the Mah~mudra that is the basis. To look at the nature (of the- mind) is the Mah-a:mudru that is the path.
To realise (this nature) with full conviction is the
? 104 MAH. . lMUDRA
Maha:mum that is the result. Therefore joyfully
cultivate yourself in this way.
Now the attainment of a (fully endowed) human body has become meaningful. You have actually entered the path of Liberation and made sams-a:ra have an end. Therefore meditate well and with joy, and cultivate this for a long time. That is extremely
important. Having looked at the settled and mov- ing minds and been introduced (to their actual natures), you have recognised that appearances are the mind, the mind is Voidness, Voidness is sponta- neous (arisal) and spontaneous (arisal) automatically subsides of itself. This is Maha:mudra, pointing a
finger at the Dharmaka:ya. Cultivate its practice continually. Follow it through to the end. Without leaving it as only a (dry) intellectual understanding, be certain to place it on your mind-stream. That is the eighth point (for penetrative insight meditation).
?
Summaru
This has been the actual body of the text, the introduction to mental quiescence and penetrative insight. First you should focus on looking (at the nature of the mind) and then gradually you will be made to recognise it in accordance with how (your experiences) develop and your understanding o f them. It will all be correlated. In other (texts), there may be introductions in accordance with each way in which (experiences) may arise and be under- stood, and that is all right. But here I have corre- lated (the introduction) in accordance with the (four)
ways of looking and not relied on just amassing many words. These introductions, which accord with true insights and reach to the true meaning, must be correlated and applied by each person individually to his own account and progressive
insights. What I have written is in accordance with the general way in which (experiences) develop and achievements are made.
If from the beginning you were to be introduced to the nature (of the mind before you were ready), the introduction might have jaded you. If someone
familiar with the Dharma becomes jaded, it is. questionable whether (experiences and insights) will develop on his mind-stream. Therefore I have organised the way the introduction should be made like this in order to eliminate that (danger). This. concludes the actual body of the practice.
? Combining Hlahiimudrii witlt
? Otl? er Pra~ti~esand tl1e Fo1tr A~tivities
The third section is the concluding material, deal? ing with enhancing (your practice). In your medita? ? tion session (of single-minded concentration) have your mindfulness keep a check so that you have no
mental wandering. I f (your thoughts become completely) spread out, place (your meditation) aside (and take a rest). In your post-meditation period, if you lapse into mental wandering, alternate it more with meditation sessions in which you cultivate hav.
ing your mind not wander.
Thus you must gauge yourself and know when to take
a rest if you are pushing yourself too hard in meditation and when to meditate if your mind becomes too scattered during daily activity. Through such skilful alternation you will enhance your development of the MahAmudra realisa-
tion at all times.
When thinking about death and impermanence, you should have a state of mind that thinks, "As for death, my own combined body, speech and mind
are going to die". Then (on top of this) you should recognise the nature of death and of the mind that thinks of death and thus become liberated from ,grasping for (truly existing) permanence and imper-
? 110 MAHAMUDRA
manence, which are nothing but mentally labelled (categor:es made) by the mind. Likewise when thinking about all the disadvantages of salhs~ra or cyclic existence, you should come to realise that sarhs~ra and Ni~r;ta are like far and near moun- tains in a dream.
With such practices you enhance your realisation of the simultaneity of the two levels of truth. On the relative or conventional level you have death, impermanence, tho auJfering of samsara and so forth, all of which are deceptive
appearances nevertheless experienced as such. On the ultimate level the mode of existence of these appearances is Voidness; they lack true inherent existence. The two levels of truth, relative and ultimate, appearance and Void- ness, arc inseparable. You need the simultaneous realisa-
tion of both like two wings in order to fly. Do not go to either extreme that appearances are totally non-existent or that they truly exist. The former is nihilism or grasping at Voidness, the latter is the extreme of affirmation, grasp- ing at true existence. No amount of realisation of Void- ness shall make you less mindful of the common prelimi-
naries such as death meditation.
Furthermore, when you meditate on love and
compassion based on the realisation that all sentient beings have been your mothers and fathers, and likewise when you meditate on the wishing and venturing states of the Enlightened Motive of Bodhicitta up until your attainment of the Enlight-
ened Mind, you should recognise the nature of all these. Placing yourself in an uncontrived state, settle into a state of realisation having an outstand- ing (relative) Bodhicitta as its aspect and (an under- standing of) tbe nature (of this aspect, ultimate Bodhicitta) which is unmanufactured and free of all mental fabrications (of extreme modes of existence). Doing this is the inseparability of Voidness and
compassion.
? ENHANCII{G YOUR PRACI'ICE 1J
Love is the wish for everyone to be happy and compassion for them to be free of suffering. As you have undergone bcginningless rebirth, at some point everyone
? bas been your mother or father. Remembering their kind- ness and wishing to repay it, you should develop the wishing state of Bodhicitta, the thought to attain Buddha? hood in order to be most effectively able to help them. The venturing state of Bodhicitta is to engage in the practices that will bring you Enlightenment. such as the perfections o f generosity . moral discipline. patience, enthusiastic perseverance. meditative concentration, discri- minating awareness and so forth. All this is relative? Bodhicitta. Ultimate Bodhicitta is the realisation of Void- ness.
What is required is to have a simultaneous realisation of relative and ultimate Bodbicitta in the same manner as the two levels of truth. Just as when meditating on Guru- yoga you visualise your Guru in ? the form or aspect o r Buddha Vajradbllra while having the nature of your root Guru. you do the same here. Have the aspect or form of your meditation be compassion, while realising its nature as Voidness. This is the way to develop the realisation of" the inseparability of compassion and Voidness.
Also, when of the four tantric initiations you receive the vase empowerment, ycu are then permit- ted to do the practices of the development stage and visualise yourself as a deity. Now when you think of yourself as any of the four major meditational deities and you achieve clarity in your meditation of" the environment and all beings in it as d~ities and ?
all sounds as mantra, take a look at the nature of this. To practise in a state of unity of the develop- ment and completing stages, free from all thoughts (of true existence) is the Mahl[mudra: of the develop- ment stage.
There are many tantric meditational deities or yidams such as Heruka or Cakraaamvara. Hevajra. Guhyasamilja
? 412 MAHAMUDRA
and KiUacakra. On the development stage you visualise yourself as such deities, your environment as their mao! ;Jala celestial abodes, your speech as their mantra, your thoughts as pristine awareness, your actions as the enlightened activity of their virtuous conduct and so forth. This is to eliminate your compulsive grasping at ordinary appearances
and your holding them to be truly and inherently existent.
The completing stage, according to the Mahlmudri classification scheme, is divided into the stage having signa and that without signs. The former refers to the medita? tions on the energy-systems of the subtle body within the context of the development stage visualisation? and are done to channelise all the energy-winds into the central
channel for the blissful realisation of Voidness. The latter refers to the Mahimudri meditations done in this state.
In meditation, to have the clear appearance or aspect of a deity or mantra, while realising its Void nature is known as combining the development and completing stages or the mixture of Mahimudri ~ith the development stage. Whatever you visualise is the inseparable union of appear-
ance and Voidness.
Then you should meditate by applying the Clear Light. To recognise the self-nature (of reality) at all times, whether walking, lying, sitting or talking, is the mixture (of everything) with Mah-a:mudra.
You should apply the Clear Light realisation of every? thing as a dream to whatever you do. If in a dream you realise you are dreaming, you can then take full control of your dream. You can fty or do whatever you wish. Like? wise your waking state is but a deceptive dream. When you realise that nothing has true inherent existence, there is no limit to what you can do. With absolute conviction
in inseparable V oidness and appearance, free from the slightest doubt, you will no longer be restricted by ignorance and can take control of the elements and so forth.
Further, to practise single-pointedly in a state of inseparable de,? elopment and completing stages or
? ENHANCING YOUR'PRACTICB Ill?
mental quiescence and penetrative insight is (called the activity that is) aU-good. When this has become stable, you may then conceal yourself in fearsome solitary places and with awareness follow the view, meditations and activities. To practise like this is calJed the secret activity.
Secret activity is to go to such places as cemetaries, deserts or lonely mountains, and sleep with your head on a corpse or out in the wild. This is to check yourself to sec if superstitions and deluded states of mind still arise and to be able to examine them if and when they do. To auempt such activity without having achieved inseparable mental quiescence and penetrative insight is insane and there is the danger that you might go crazy. Therefore extreme caution
is required.
When you have become very stable in this, with
no mental wandering, you may then roam about and mix in large crowds. To take this as a path and practice is called the activity of being in crowds.
This is a similar type of practice to the previous one in the sense that it is intended as an opportunity to check your progress and examine the delusions, attachment and aversions that arise in noisy, crowded, chaotic situations.
According to differences (of which of these situations your mind) is stable in and which it is not, there are three (types of people) : gre1t. middling and little.
Some people can handle being alone but are unable to cope with crowds and busyness. Others thrive in activity with others, but cannot bear loneliness or being alone. It is essential to be able to be in any situation with combined
mental quiescence and penetrative insight.
There is no specific sign (differentiating) those who are great. But when they reach the great path of preparation and practise with the emanation of
? 114 M. 4H. . IMUDRA
appearances, they adopt the costume of Heruka and mix in fearsome circumstances with no thoughts whatsoever of what is to be eaten or not, what is clean or dirty or what is faulty or correct. Practising in this way, they progress gradually through the path of preparation, and when they reach the path of seeing they gain victory on their own part over demonic impulses of Mara, delusions and Hinayana (motivations). Thus (it is called the
activity bringing) victory over all directions.
According to the general Mah! yana description, there are five progressive paths on the way to Enlightenment. With the development of Bodhicitta you enter tho first of these, the path of accumulation on which you develop mental quiescence. On the second path of preparation you
perfect penetrative insight so that on the path of seeing you gain in your meditation session a bare non-conceptual understanding of Voidness. At this point you enter the first of the ten Bodhisattva stages {bhllmis). During the fourth path of meditation you further meditate in order to eliminate the obstacles preventing you from seeing Voidness at all times. At the path of no more learning you attain
the enlightened state of a Buddha.
lieruka is a general term for any male meditational
deity, or can refer specifically to Cakrasamvara. Those of greatest capacity, such as Tilopa and Naropa, adopt the bone jewellery and tiger-skin costume of a Heruka when on the path of preparation. They act like crazy men, eating anything that comes their way, not unlike the pig. There are many stories of Mahasiddhas, greatly realised masters, who would eat refuse or fish entrails. Practising in this way, they gained victory over 2111 superstitions, preconcep- tions and grasping at inherent existence, known collectively as "the Mara demons". This is an extremely advanced practice to be able to gain bare perception of Voidness.
As for the side of others, they work extremely extensively for the sake of sentient beings while
? ENHANCING YOUR PRACTICE 11S
engaged in the activity of being in crwods. Therefore this activity is also known as progressing with Mahamudni itself.
For those who are exceptionally sharp-witted, there is no need to enhance (their practice), for they are in (the Enlightened state of the Dharma- k-=rya) in which there is no longer anything to medi- tate upon or anyone to meditate. For those who are not like this, there are many methods to enhance (their practice) which they should learn from the mouths of their Guru. (General) methods to enhance your practice, however, are alternating your meditation and post-meditation periods, practising the path of the common vehicle (meditating on impermanence and so forth in terms ofMahamudra), pursuing tantric methods (in terms of Mahamudra), and engaging in the four types of activities (that which is aU-good and so forth). To exert effort and practise in this way is the first point for
enhancing (your practice).
? Tl1. e Five Distorted Views,
Tl1ree Skills a11d Fo? ? ? ? B11ddl? a Bodies
Furthermore, to eliminate interferences you should separate yourself from compulsive attraction to such things as virtuous and non-virtuous objects.
Conventionally, it is true that certain actions arc virtuous and others not. But ultimately these things have no true, inherent existence as such. If you regard certain actions as inherently "good" and arc compulsively attracted to them, or others as "sinful" and arc repulsed, such grasp-
ing will impede your progress.
Also, as the three times (past, present and future) cannot be established (as having true, inherent existence), you must abandon even the thought, "I shall work from this very moment until my attainment of Enlightenment. " Become certain that there is (instantaneous) Enlightenment in each instant.
Conventionally, there is past, present and future. But if these categories had true, inherent existence as such, then the past would always have been in the past and could never have happened. The future would always be yet to come and could never occur. And the present would be ever so and never cease. Therefore, although it is impera- tive to have a Bodhicitta motivation, you should not conceive of working from now until Enlightenment when
? ENHANCING YOUR PRACTICE 117
this is based on an idea or your being in a truly existent moment now and Enlightenment as being somewhere ? ? out there" in the truly existent remote future.
By the very fact that thoughts arise and dissolve in exactly the same moment, Enlightenment is in each instant. If you are aware of this, that is referred to as "instantaneous Enlightenment". In other Buddhist vehicles, you attain Enlightenment by a long, drawn~out process of collecting
merit over three countless eons. To be sure, the realisation of Voidness and Enlightenment are the result of accumulated merit, but as the mind controls the body and speech, Mabamudr4. meditation on the mind is a peerless vehicle for accumulating enormous merit quickly. Instantaneous or instant Enlightenment does not mean that ignorance is eliminated magically from no cause and that you do not need to practise virtue, meditate or do anything in order to become Enlightened. It means that in each instant you can be Enlightened if you are aware of the true abiding nature of reality in that moment. And if you are not, you remain in samsara.
Do not hold your mind as being vulgar and ordi- nary. Recognise that from time immemorial it has been of the nature of the five pristine awarenesses.
Pristine awareness is of the inseparability of appearance and Voidness, of the two levels of truth, of the abiding nature of reality. It is the natural condition of your mind and has five aspects or functions, known as the five types of pristiue awareness. When you are unaware of them and overlay them with grasping at true existence, they are the major delusions.
Pristine awareness of the void nature of reality correctly discriminates between what is false and true. Overlaid with grasping for true existence, you wish to be rid of objects to which you ascribe such existence and thus you have anger. Unaware of the pristine awareness that is like a mirror you closeu-mindedly shroud yourself and ignore certain objects rather than clearly reflecting their appearance, and thus you have closed~minded ignorance. Unaware of the pristine
? 118 MAH-lMUDR. . l
awareness that sees the individual nature of things as void, you single out certain objects as more desirable by nature than others. This is longing desire. Unaware of the pristine awareness that sees the equality of things in insepar- able Voidness and appearance and so forth, you consider yourself better than others and thus have pride. Unaware of the pristine awareness that effortlessly accomplishes
everything, you are obsessed with others? achievements and do nothing for yourself. This is jealousy. Or you keep possessions to yourself and do not share or Jet things flow. This is miserliness. When you see, however, that the nature of the various delusions is the same as that of the five pristine awarenesses-and as all five are complete in each one, there can be many such lists of correlations-you transform the former into the latter.
Do not hold your own aggregates, cognitive spheres and bases as unclean. Become certain that from time immemorial they have been the male and female meditational deities and the male and female Bodhisattvas.
The aggregate physical and mental faculties are that of form, feelings, recognition, compositional factors and consciousness. The cognitive bases are the objects and cognitive powers of the faculties of seeing, hearing, smelling, tasting, touching and thinking. The cognitive spheres are the above bases plus the consciousness of each of these faculties.
In various tantras there arc numerous s)stems of corres- pondence, equating each of the above with a male or female meditationa! figure. One such system of a hundred deities is found in the ''Tibetan Book of the Dead (B'ar-d'o t'o-dr'ol)". At the time of death, these deities are revealed and they appear clearly. If you recognise them for what they are, you can gain liberation, but if you are frightened you will rush into one of the unfortunate rebirth states.
Abandon the wish to become liberated merely from hearing and thinking (about the teachings). Resolve to become liberated from (the additional) force of meditation and the blessings of the Guru.
? ENHANCING YOUR PRA<. . 'JJI. .