outside oneself-like traveling to a foreign country-but
consists
simply of recognizing the nature of one's own mind.
Jamgon-Kongtrul-Cloudless-Sky
One experiences ordinary mind, that is, one sees the nature of mind and understands that mind is no different from the present moment of awareness.
This is why this yoga is called one-pointedness.
Explanations of mind similar to this vajra doha can also be found in another text byJamgon Kongtriil Lodro Thaye. That text states that one should contemplate the basis of mind and realize that it is nothing other than the present moment of awareness, the thought of nowness. One should not look for mind elsewhere. When one contemplates mind or the nature of thoughts, then the object contemplated and the subject contemplating become one, since mind itseH is looking at mind. Because the nature of mind is empti- ness, there is nothing that is seen, no object. However, in- stead of experiencing mere nothingness, one experiences luminosity.
Hone looks into the nature of thoughts, then these dis- solve into themselves and luminosity arises, the inherent lu- minosity and awareness of mind itself. These two aspects of mind-emptiness and luminosity-are inseparable from each other and are actually one. This is the nature of mind. Looking into the nature of mind is nothing other than ex- periencing the present moment ofawareness and seeing that there is no mind outside this present moment of awareness. This experience is given different names according to the tradition describing it. In the mahamudra tradition, it is known as the experience ofordinary mind, whereas in maha
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ati it is called awareness. However, both of these terms des- ignate the experience of the nowness of mind.
F r o m t h e p o i n t o f view o f o r d i n a r y m i n d , t h o u g h t s a r e n o longer things to be suppressed or cultivated. By experienc- ing momentary thoughts directly one also experiences their nature, that is, their emptiness, self-awareness, and self- luminosity. There is no separation between the experiencer looking into the nature of thoughts and the experience, the thoughts themselves. The experience of dharmakaya is nothing other than letting the mind rest in this state. One realizes that wisdom or dharmakaya is not something exter- nal to be gained. Rather, it is a matter of resting in a state of oneness, of experiencing and recognizing the present mo- ment o f awareness.
However, this is easier said than done. As long as one is bound to the concept of duality and makes a distinction between the subject who is contemplating the mind and the mind itself, one cannot recognize this moment. In order to do so, it is essential to accumulate merit and purify oneself of obscurations. Notwithstanding the saying that "Buddha is in the palm ofone's hand"-that is, that what one is look- ing for is to be found nowhere but in oneself-unless one strives to accumulate merit and purify oneself of one's ob- scurations, one will never realize this. This is why prelimi- nary practices, accumulation of merit, purification of ob- scurations, yidam practices, and so on, are so important. They are practiced in order to bring one to the point where this realization is possible.
Everyone has the ability to achieve this realization. It is not only very near, it is actually within oneself. However, it is up to each person to work toward it. Buddha is not out- side oneself. This realization, apart from which there is no
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enlightenment, is the actual meaning of practice, the ulti- mate path of mahamudra and maha ati.
By deepening one's meditation through further practice, one achieves the second yoga, simplicity. This involves real- izing that there is no difference between mind itself and that which is investigated in mind.
When one understands this correctly, the fixation on the separation between apprehended object and apprehending awareness disappears. One realizes that all phenomena are none other than a manifestation or expression of mind, and recognizes the oneness of mind and appearances. This is one taste, the third yoga.
Once mind and appearances have dissolved into one taste, there is no longer any difference between meditation and nonmeditation. These are concepts that are useful only on a superficial level. The conceptual and subtle obscura- tions of habitual patterns are removed and the separation between meditator and meditation disappears. This is known as reaching the dharmakaya kingdom of nonmedi- tation.
In this way, from the great lords ofyogins,
Naropa and Maitripa,
Down to the lord guru Padma Wangchen,
The golden garland ofthe Kagyus
Reached the dharmakaya kingdom ofnonmeditation, Spontaneously clearedaway the darkness ofthe two
obscurations,
Expanded the great power ofthe two know/edges, Opened the treasury ofbenefitfor the sake ofothers
pervading space, . . .
All the teachers in the golden garland ofthe Kagyii trans-
mission-from Tilopa and Naropa down to Situ Perna 0 680
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Nyinje Wangpo, Jamgon Kongtriil Lodro Thaye's teacher, and from the latter down to the sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje-have used mahamudra to achieve the dharmakaya kingdom of nonmeditation and transmit- ted the mahamudra lineage, the lineage of realization, in an unbroken line from teacher to disciple. They have overcome both emotional and conceptual obscurations and accom- plished the twofold wisdom of depth and vastness. The wis- dom ofdepth is recognizing the actual nature ofall phenom- ena, their emptiness, and the wisdom of vastness is simultaneously seeing the luminosity of all phenomena, their unobstructed manifestation on a relative plane. The Kagyii lineage holders not only understand the meaning of mahamudra, they also act on their knowledge. With a mo- tivation of loving-kindness and concern for the welfare of all beings, they strive to help beings attain enlightenment, like a person who puts a treasure at the disposal of others.
And remained in the refuge ofmindfree from doubt.
Because of the pefect qualities of the holders of the ma- hamudra lineage, it is possible for all beings to place their trust in them as a refuge, with the certainty that one will be protected in this and future lives, beyond any doubt and insecurity.
The Kagyu lineage is known to be passed from one to another.
It is known not by words alone, but by their meaning.
The mahamudra lineage of realization is passed down from teacher to disciple and so on down the line. Thus each one rests on the previous one. It is not just an empty for-
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mula. In actual fact, not only the words, but also the recog- nition and inspiration of realization are transmitted from one to another, from teacher to disciple, thus giving rise to the ocean of siddhas.
Please guide even such a lowborn savage as myself, Who possesses the merest mark ofyour noble lineage, Quickly to the kingdom ofnonmeditation.
Kind one, please utterly exhaust my conceptual mind.
Jamgon Kongtriil Lodro Thaye is directing his request to the Kagyii lineage in general, and in particular to his own teacher Situ Perna Nyinje Wangpo. Claiming to possess only "the merest mark" of their noble lineage, as opposed to its true meaning, he requests the Kagyii lineage to grant him the inspiration that will enable him to exhaust promptly the confusion of conceptual mind in order to experience the dharmakaya kingdom of nonmeditation.
Summary ofPath Mahamudra
Path mahamudra means applying practice to the path of mahamudra, based on the proper view acquired through ground mahamudra. It is necessary first of all to understand the nature of mind properly: by its very nature, one's own mind is dharmakaya itself, and relative appearances are the inherent manifestation of dharmakaya, its luminosity. In or- der to consolidate this insight, one accomplishes the various practices of the path of mahamudra: mahamudra-style sha- matha and vipashyana, as well as utpattikrama and sampan- nakrama in the vajrayana, including meditation on prana, nadi, and hindu.
The core of mahamudra meditation involves resting in the present moment of awareness without either altering,
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creating, or suppressing anything. Path mahamudra means remaining undistracted in the freshness of thoughts, relax- ing without meditating on anything and resting calmly in the primordial unfabricated state. Composure and awareness are essential to achieve this. Composure is needed to focus the mind and bring it to rest, whereas awareness is needed to perceive coarse and subtle thoughts or distractions of the mind. In maintaining composure and awareness, one should be neither too tight nor too loose, since this would give rise respectively to wildness and dullness of mind.
FRUITION MAHAMUDRA
The fruition mahamudra is spoken oflike this:
The ground is receiving the transmission ofthe innate
trikaya;
The path is applying the key points ofthe view and
meditation;
The fruition is the actualization ofthe stainless trikaya.
Fruition mahamudra is the realization that relative ap- pearances and mind are, by their very nature, the three kayas. To achieve this realization it is absolutely essential first of all to have a clear understanding of the ground, the proper view. Dharmakaya is the fact that whether one is talking about relative external appearances or the internal mechanisms of mind, by their very nature these are devoid of true existence. Sambhogakaya means that manifestation is unobstructed, and nirmanakaya that appearances are nu- merous and manifold. In the same way that dharmakaya is
inherent in mind, the light of dharmakaya is inherent in ap- pearances. Mind and appearances are as inseparable as the light of dharmakaya and its rays. These are the key points of the view.
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As the Mahamudra Prayer of the third Karmapa, Omnis-
cient Rangjung Dorje, says:
Ifone looks at things, nothing is present, and one sees them as mind;
Ifone looks at mind, there is no mind, it is by its very essence empty;
Ifone looks at both, one is self-liberated from the fixation on duality.
May we recognize luminosity, the nature of our minds.
Hone looks at objects, that is, external phenomena, and one has some understanding of their ultimate nature, one can realize that objects are not truly, permanently, and un- changingly present, but are mere mental images-it is mind which identifies them as one thing or another. H one looks at the nature of mind, one can see only the present moment of awareness or thoughts; other than this one experiences no mind. One sees the nature of mind, its emptiness, its lack of true existence.
Phenomena are not truly present, but are merely projec- tions of a mind which itself has no true existence; the ap- pearance of phenomena is based on mind's luminosity. When one recognizes these two aspects, fixation on dual- ity-the separation between external appearances and in- ternally fixating mind-dissolves into itself. There is noth- ing to reject and nothing to attain and one recognizes mind's luminosity, its ultimate nature.
Ground mahamudra introduces one to the proper view, that is, to the unity of appearance and mind, the trikaya. On this basis, one practices the path, the application of the view of meditation.
In terms of meditation, by practicing shamatha and vi- pashyana, mind rests spontaneously in the experience of
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nonduality, the unity of appearance and mind. One realizes that mind is dharmakaya and appearances are the manifes- tation of dharmakaya, its light rays. In terms of action, one adopts the conduct of a bodhisattva who has understood emptiness and compassion. This conduct reinforces medi- tative experiences and hastens fruition. This is the path of view, meditation, and action; the practice of these three leads to fruition, the actualization of the stainless trikaya.
There/ore, its essence is emptiness, simplicity, dharmakaya. Its manifestation is the luminous nature o f sambhogakaya. Its strength, manifold and unceasing, is nirmanakaya.
This is the sovereign ofall reality.
Basic nature is devoid of true existence, since it is empty and free from extremes: this is dharmakaya. Out of dhar- makaya or emptiness, free from extremes, appearances manifest unobstructedly. This is the luminous nature of sambhogakaya. Out of the unobstructed luminosity arise the manifold manifestations of the nirmanakaya. Therefore, the three kayas-dharmakaya, sambhogakaya, and nirma- nakaya-pervade everything. There is nothing that lies outside their scope, nothing that does not partake of
their nature.
The nature ofmahamudra is unity,
The realm ofdharmas free from accepting or rejecting.
The three kayas are not separate from each other. When tme actualizes the dharmadhatu, the realm of phenomena, the unity of the three kayas, there is no longer any distinc- tion between samsara as a state of confusion to be given up
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and nirvana as liberation to be attained. In the unchange-
able realm of dharmas this distinction no longer holds.
Possessing the beauty ofunconditioned bliss,
It is the great and vast wealth o f wisdom.
It is the naturalform ofkindness transcending thought.
Dharmadhatu, the spontaneous unity of the three kayas, is the stainless great bliss? , the unity of skillful means and compassion in the vastness of unobstructed, all-pervasive supreme wisdom. Out of the unity of these two aspects, the unconditioned great bliss of experiences and the depth of wisdom, the active kindness of all buddhas and bodhisattvas manifests.
Thus, the state of omniscience is not a mere nothingness, a total void, but rather the wealth of perfect wisdom. The inherent expression of this wealth of wisdom is the kindness of all the buddhas and bodhisattvas that reaches all beings without obstruction. This kindness cannot be conceptual- ized, it is beyond any concepts one may have about it.
Through prajiia, it does not dwell in samsara.
Through karuna, it does not dwell in nirvana.
Through effortlessness, buddha activity is spontaneously
accomplished.
Having achieved perfect wisdom, the understanding of emptiness, the person who has actualized mahamudra is not caught up in samsara-the three spheres of conditioned ex- istence-but rather experiences threefold purity. Having also realized perfect compassion, the accomplishment of skillful means, he or she does not dwell in a one-sided nir- vana, a state of mere rest, the state that is achieved by the
? ? ? ? Commentary ? . .
shravakas and pratyekabuddhas in their efforts to attain personal liberation. Out of the unity of wisdom and great, all-pervasive compassion, buddha activity for the benefit of beings is effortlessly and spontaneously accomplished.
The luminosity ofground and path, mother and son, dissolve together.
The ground andfruition embrace one another. Buddha is discovered in one's mind:
The wishfulfilling treasure over/lows within. E ma! How wonderful and marvelous!
The ground, the true nature of phenomena, and the ex- periences accumulated along the path dissolve together. As has already been explained, this is described in terms of the meeting of mother and sun, the luminosity of the ground and the fruition of the path become one. This is the actual- ization of one's own innate nature. Thus, enlightenment is not something new that one acquires, nor is it found.
outside oneself-like traveling to a foreign country-but consists simply of recognizing the nature of one's own mind. Having recognized one's own mind and attained enlightenment, a treasure opens up inside oneself, for this attainment enables one to act for the benefit of all beings. It is truly wonderful and marvelous to have discovered Buddha in one's own mind and to have opened the wish-fulfilling treasure within.
Since in the view ofmahamudra Analysis does not apply,
Cast mind-made knowledge far away. Since in the meditation on mahamudra There is no way o ffixating on a thought, Abandon deliberate meditation.
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Since in the action ofmahamudra
There is no reference point/or any action, Be free /rom the intention to act or not. Since in thefruition ofmahamudra There is no attainment to newly acquire, Cast hopes, fears, and desires away.
The view of mahamudra does not involve thinking that mahamudra or mind are one thing or another, nor does ma- hamudra meditation involve analyzing thoughts. While mind rests in itself, one sees the nature of thoughts directly and realizes that there is no arising, cessation, or dwelling. Therefore, one should cast away mind-made representa- tions about one's possible mental makeup and simply rest in the nature of mind. This is the view of mahamudra.
Mahamudra meditation should be free from any form of fixation on meditation. One should not think, "Now I am meditating . . . this is meditation . . . this is not meditation. " Free from any such ideas about meditation and without de- liberately placing the mind in any fabricated state, one should just let the mind rest in itself. Mahamudra action is free from concepts such as "I will do this, I will not do that. " This is freedom from the intention to act or not.
We have seen that the path of mahamudra leads to a fru- ition that is not something that one must acquire anew. Since attainment is not something one lacks and must therefore obtain, one should cast away all hopes, fears, and desires that, in one's ignorance, one may have with regard to at- tainment. Notions such as "If I practice this, I will attain that and if I do not practice it, I will not attain it," are un- necessary.
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Summary ofthe Vie~ Meditation, and Action
o f Mahamudra
From an absolute point of view, there is no difference be- tween samsara and nirvana. However, not having recog- nized the nature of one's own mind, one is under the im- pression that samsara and nirvana are two separate states and is therefore subject to confusion.
As is said in the Mahamudra Prayer ofthe third Karmapa:
Inherent appearance, which has never existed, is misconstrued as an object.
Due to ignorance, inherent awareness is misconstrued as ego.
Because of fixation on duality, one wanders in the round of rebirths.
May ignorance, the root of confusion, be overcome.
Confusion arises because on the one hand one does not recognize that external objects are the inherent manifesta- tion of one's mind and takes these objects to be real and, on the other hand, because one misapprehends the emptiness of one's mind and takes it to be an ego. This duality leads to the distinction between "I" and "other," between samsara and nirvana, even though this distinction does not apply on an ultimate level. The view of mahamudra enables one to understand that samsara and nirvana are not separate enti- ties, that there is neither an object to be apprehended nor apprehending awareness.
Mahamudra meditation involves letting one's mind rest in its primordial unfabricated state, without making any dis- tinctions between object and experiencing awareness. Ma- hamudra action consists in practicing the conduct of a bo- dhisattva based on the unobstructed strength that arises
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from the unity ofemptiness and compassion. By actualizing these three aspects of the path-view, meditation, and ac- tion-one recognizes the ultimate nature ofreality, the unity of samsara and nirvana or fruition mahamudra.
This is the depth ofthe mind ofall Kagyiis.
It is the only path on which the victorious ones and their
sons journey.
Theirs is the upaya that reverses the vicious circle o f
existence
And the dharma that brings enlightenment in one life. Here is the essence ofthe teachings, sutras, and tantras.
Mahamudra is the attainment of the mahasiddhas, the innumerable Kagyii teachers. All the victorious ones and their sons-that is, all the buddhas and bodhisattvas-of the three times and the ten directions have attained enlight- enment by following this path. The confusion of the three realms of samsara is eliminated thanks to the path of maha- mudra that enables one to achieve buddhahood, the state of Vajradhara, in one lifetime. Mahamudra is the essence of all the teachings of Buddha, the sutras, and tantras.
May I and all sentient beings prevading space Together attain the simultaneity o f realization and
liberation.
And attain supreme mahamudra.
Jamgon Kongtriil Lodro Thaye composed this doha when he himself had attained the realization of mahamudra. In this vajra song he expresses inner experience that can be understood by anyone, rather than requiring lofty intellec- tual knowledge.
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On the one hand, this doha is quite complicated, certain passages and concepts being somewhat difficult to under- stand; on the other, it encompasses the entire path. There is nothing that is not contained in it, from the ground to the ultimate fruition. For this reason it is extremely beneficial to practice in accordance with this doha. By doing so, mgy all beings quickly attain the highest realization of mahamudra!
QUESTIONS AND ANSWERS
STUDENT: How does confusion arise?
RINPOCHE: Confusion has no beginning, since as such it does not exist; this is beginningless samsara. The same is true also for the end of confusion. On the one hand, confu- sion has no end, since it does not exist; on the other hand, one can actually put an end to it in the sense of liberating oneself from the state of confusion. This is called "putting an end to samsara. "
S: Can one fall back into confusion after having reached
enlightenment?
R: No, because enlightenment involves being free from ignorance. However, enlightenment is not the end of con- fusion, even though it is described as such, since ultimately there is no confusion, ignorance, or samsara from which to liberate oneself. The reason we talk about putting an end to samsara is because the cause for suffering has been over- come.
S: How can confusion arise, if mind has always been empty and luminous?
R: Confusion involves not recognizing the nature of mind. Although the nature of mind is perfectly pure and
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clear, we experience confusion as long as mind has not rec-
ognized its own nature.
S: Are there beings who have always been enlightened, without ever having followed the path?
R: No, everyone must follow the path. The only factor that varies is the amount of time that different beings re- quire to achieve realization.
S: It seems to me that the path to enlightenment is really quite long and difficult.
R: Achieving enlightenment means recognizing one's own mind. What is at stake is whether one recognizes the nature of one's mind or not. However, getting to the point where this recognition is possible takes a long time because habitual patterns are very deeply rooted in our minds, in our alaya-vijfiana.
S: How can one develop the proper view with regard to relative and ultimate truth?
R: There are basically two ways of achieving the proper view: one is to learn the proper view theoretically and the other is to discover through one's meditation. Of these two, the first is easier. In addition, having the proper view is a tremendous aid for one's meditation. In this context, medi- tation means shamatha and vipashyana- meditating on the nature of mind.
Personally, I find it best to develop first the proper view through theory. This does not mean that one should learn the entire Buddhist philosophy. It is desirable to study the view theoretically while concurrently practicing shamatha or another form of meditation, because theory alone is
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useless beyond a certain point. Only meditation is really
effective.
S: Doesn't appropriating a point of view reinforce con-
ceptualthlliking?
R: Yes, to some extent it does. This is why it is extremely important to combine study and practice. Buddha Shakya- muni himself said that one should not rely on words alone, but should experience their meaning.
S: Do the experiences of bliss, clarity, and nonthought as well as the experience of emptiness depend on the tech- niques used on the path?
R: Although these experiences depend somewhat on the meditation techniques used, they depend mainly on the in- dividual practitioner-whether the practitioner is oriented toward experiencing bliss or emptiness.
S: Does nonthought mean that no thoughts arise?
R: Although the experiences of bliss, luminosity, and nonthought are experienced during shamatha meditation, they are only a side-effect of shamatha and not its actual fruition. Nonthought means that one's fixation on various experiences and sense perceptions like hearing, tasting, and so on, is transformed. Instead of feeling separate from one's experience, one feels increasingly at one with it. One has a sense of all-pervasive space. Thoughts do occur, of course, but one does not cling to them. It never happens that no thoughts arise at all.
The fruition of shamatha, and also of vipashyana, is flex- ibility and lightness, in the sense that one is in touch with everything-body, speech, and mind. Normally what hap-
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pens is that even if we want to act positively, our emotions prevent us from orienting our minds in the right direction. Flexibility and lightness means that we have a sense of inner space that allows us to act the way we would really like, without being carried away by our emotional upheavals.
S: What is the difference between alaya-vijfiana and the nature of mind?
R: Alaya-vijfiana is the basis for experiencing confusion. Concepts and thoughts collect in the alaya-vijfiana and later come up to the surface. The nature of mind is emptiness, its quality is luminosity; together they constitute a unity.
S: What role does the alaya-vijfiana play in the arising of confusion?
R: Through the sense consciousness of seeing, for in- stance, a form is grasped; mind consciousness evaluates the perception and the seventh consciousness deposits the im- print created by this evaluation in the alaya-vijfiana. Through habitual patterns that are reinforced in the alaya- vijfiana, disturbing emotions arise; this is called the cloudy mind.
S: I can't imagine these habitual patterns that are depos- ited in the alaya-vijfiana.
R: Impressions and habitual patterns arise as follows: We live in duality because we believe in "I" and "other. " Out of that arise conflicting emotions that condition our actions of body, speech, and mind. These actions, or actually the im- print they leave behind or the behavioral tendencies they create, are placed in the alaya-vijfiana by the seventh con- sciousness. If the proper conditions come together, the im-
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pressions deposited in the alaya-vijfiana are activated; they ripen and are experienced again. This is what is meant by habit-when we are in the habit of doing something, we do it automatically, without having to think about it. However, if we have not acquired a particular habit, then we must think before acting; we have to make an effort, because we cannot act automatically.
S : So everything we do automatically is based on habitual patterns?
R: Yes, one could say so. However, it is important to take into account the intensity of the habitual pattern, including karmic tendencies. Some of our habitual patterns do not stem from this life alone, and patterns formed in previous lifetimes are stronger than the ones formed in this life.
S: In the sevenfold service, one requests the buddhas not to pass into a one-sided nirvana, so to speak. What is meant by this type of nirvana? Is it even possible for a buddha to pass into a one-sided nirvana?
R: This request is addressed to the buddhas and bodhi- sattvas of the ten directions and the three times. From the point of view of the present, there are buddhas who have already passed into nirvana, and others who intend to do so. Buddhas are always working limitlessly for the benefit of beings and have the ability to manifest in countless bodies. However, from the point of view of sentient beings, it is necessary to establish a connection. For this, we need a ref- erence point, and this is exactly what this prayer provides. In order to create this connection, we address this request to the buddhas, as a sort of reference point. The term nir- vana has two meanings. The first meaning refers to a state that lies beyond both samsara and nirvana-a state in which
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Explanations of mind similar to this vajra doha can also be found in another text byJamgon Kongtriil Lodro Thaye. That text states that one should contemplate the basis of mind and realize that it is nothing other than the present moment of awareness, the thought of nowness. One should not look for mind elsewhere. When one contemplates mind or the nature of thoughts, then the object contemplated and the subject contemplating become one, since mind itseH is looking at mind. Because the nature of mind is empti- ness, there is nothing that is seen, no object. However, in- stead of experiencing mere nothingness, one experiences luminosity.
Hone looks into the nature of thoughts, then these dis- solve into themselves and luminosity arises, the inherent lu- minosity and awareness of mind itself. These two aspects of mind-emptiness and luminosity-are inseparable from each other and are actually one. This is the nature of mind. Looking into the nature of mind is nothing other than ex- periencing the present moment ofawareness and seeing that there is no mind outside this present moment of awareness. This experience is given different names according to the tradition describing it. In the mahamudra tradition, it is known as the experience ofordinary mind, whereas in maha
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ati it is called awareness. However, both of these terms des- ignate the experience of the nowness of mind.
F r o m t h e p o i n t o f view o f o r d i n a r y m i n d , t h o u g h t s a r e n o longer things to be suppressed or cultivated. By experienc- ing momentary thoughts directly one also experiences their nature, that is, their emptiness, self-awareness, and self- luminosity. There is no separation between the experiencer looking into the nature of thoughts and the experience, the thoughts themselves. The experience of dharmakaya is nothing other than letting the mind rest in this state. One realizes that wisdom or dharmakaya is not something exter- nal to be gained. Rather, it is a matter of resting in a state of oneness, of experiencing and recognizing the present mo- ment o f awareness.
However, this is easier said than done. As long as one is bound to the concept of duality and makes a distinction between the subject who is contemplating the mind and the mind itself, one cannot recognize this moment. In order to do so, it is essential to accumulate merit and purify oneself of obscurations. Notwithstanding the saying that "Buddha is in the palm ofone's hand"-that is, that what one is look- ing for is to be found nowhere but in oneself-unless one strives to accumulate merit and purify oneself of one's ob- scurations, one will never realize this. This is why prelimi- nary practices, accumulation of merit, purification of ob- scurations, yidam practices, and so on, are so important. They are practiced in order to bring one to the point where this realization is possible.
Everyone has the ability to achieve this realization. It is not only very near, it is actually within oneself. However, it is up to each person to work toward it. Buddha is not out- side oneself. This realization, apart from which there is no
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enlightenment, is the actual meaning of practice, the ulti- mate path of mahamudra and maha ati.
By deepening one's meditation through further practice, one achieves the second yoga, simplicity. This involves real- izing that there is no difference between mind itself and that which is investigated in mind.
When one understands this correctly, the fixation on the separation between apprehended object and apprehending awareness disappears. One realizes that all phenomena are none other than a manifestation or expression of mind, and recognizes the oneness of mind and appearances. This is one taste, the third yoga.
Once mind and appearances have dissolved into one taste, there is no longer any difference between meditation and nonmeditation. These are concepts that are useful only on a superficial level. The conceptual and subtle obscura- tions of habitual patterns are removed and the separation between meditator and meditation disappears. This is known as reaching the dharmakaya kingdom of nonmedi- tation.
In this way, from the great lords ofyogins,
Naropa and Maitripa,
Down to the lord guru Padma Wangchen,
The golden garland ofthe Kagyus
Reached the dharmakaya kingdom ofnonmeditation, Spontaneously clearedaway the darkness ofthe two
obscurations,
Expanded the great power ofthe two know/edges, Opened the treasury ofbenefitfor the sake ofothers
pervading space, . . .
All the teachers in the golden garland ofthe Kagyii trans-
mission-from Tilopa and Naropa down to Situ Perna 0 680
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Nyinje Wangpo, Jamgon Kongtriil Lodro Thaye's teacher, and from the latter down to the sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje-have used mahamudra to achieve the dharmakaya kingdom of nonmeditation and transmit- ted the mahamudra lineage, the lineage of realization, in an unbroken line from teacher to disciple. They have overcome both emotional and conceptual obscurations and accom- plished the twofold wisdom of depth and vastness. The wis- dom ofdepth is recognizing the actual nature ofall phenom- ena, their emptiness, and the wisdom of vastness is simultaneously seeing the luminosity of all phenomena, their unobstructed manifestation on a relative plane. The Kagyii lineage holders not only understand the meaning of mahamudra, they also act on their knowledge. With a mo- tivation of loving-kindness and concern for the welfare of all beings, they strive to help beings attain enlightenment, like a person who puts a treasure at the disposal of others.
And remained in the refuge ofmindfree from doubt.
Because of the pefect qualities of the holders of the ma- hamudra lineage, it is possible for all beings to place their trust in them as a refuge, with the certainty that one will be protected in this and future lives, beyond any doubt and insecurity.
The Kagyu lineage is known to be passed from one to another.
It is known not by words alone, but by their meaning.
The mahamudra lineage of realization is passed down from teacher to disciple and so on down the line. Thus each one rests on the previous one. It is not just an empty for-
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mula. In actual fact, not only the words, but also the recog- nition and inspiration of realization are transmitted from one to another, from teacher to disciple, thus giving rise to the ocean of siddhas.
Please guide even such a lowborn savage as myself, Who possesses the merest mark ofyour noble lineage, Quickly to the kingdom ofnonmeditation.
Kind one, please utterly exhaust my conceptual mind.
Jamgon Kongtriil Lodro Thaye is directing his request to the Kagyii lineage in general, and in particular to his own teacher Situ Perna Nyinje Wangpo. Claiming to possess only "the merest mark" of their noble lineage, as opposed to its true meaning, he requests the Kagyii lineage to grant him the inspiration that will enable him to exhaust promptly the confusion of conceptual mind in order to experience the dharmakaya kingdom of nonmeditation.
Summary ofPath Mahamudra
Path mahamudra means applying practice to the path of mahamudra, based on the proper view acquired through ground mahamudra. It is necessary first of all to understand the nature of mind properly: by its very nature, one's own mind is dharmakaya itself, and relative appearances are the inherent manifestation of dharmakaya, its luminosity. In or- der to consolidate this insight, one accomplishes the various practices of the path of mahamudra: mahamudra-style sha- matha and vipashyana, as well as utpattikrama and sampan- nakrama in the vajrayana, including meditation on prana, nadi, and hindu.
The core of mahamudra meditation involves resting in the present moment of awareness without either altering,
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creating, or suppressing anything. Path mahamudra means remaining undistracted in the freshness of thoughts, relax- ing without meditating on anything and resting calmly in the primordial unfabricated state. Composure and awareness are essential to achieve this. Composure is needed to focus the mind and bring it to rest, whereas awareness is needed to perceive coarse and subtle thoughts or distractions of the mind. In maintaining composure and awareness, one should be neither too tight nor too loose, since this would give rise respectively to wildness and dullness of mind.
FRUITION MAHAMUDRA
The fruition mahamudra is spoken oflike this:
The ground is receiving the transmission ofthe innate
trikaya;
The path is applying the key points ofthe view and
meditation;
The fruition is the actualization ofthe stainless trikaya.
Fruition mahamudra is the realization that relative ap- pearances and mind are, by their very nature, the three kayas. To achieve this realization it is absolutely essential first of all to have a clear understanding of the ground, the proper view. Dharmakaya is the fact that whether one is talking about relative external appearances or the internal mechanisms of mind, by their very nature these are devoid of true existence. Sambhogakaya means that manifestation is unobstructed, and nirmanakaya that appearances are nu- merous and manifold. In the same way that dharmakaya is
inherent in mind, the light of dharmakaya is inherent in ap- pearances. Mind and appearances are as inseparable as the light of dharmakaya and its rays. These are the key points of the view.
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As the Mahamudra Prayer of the third Karmapa, Omnis-
cient Rangjung Dorje, says:
Ifone looks at things, nothing is present, and one sees them as mind;
Ifone looks at mind, there is no mind, it is by its very essence empty;
Ifone looks at both, one is self-liberated from the fixation on duality.
May we recognize luminosity, the nature of our minds.
Hone looks at objects, that is, external phenomena, and one has some understanding of their ultimate nature, one can realize that objects are not truly, permanently, and un- changingly present, but are mere mental images-it is mind which identifies them as one thing or another. H one looks at the nature of mind, one can see only the present moment of awareness or thoughts; other than this one experiences no mind. One sees the nature of mind, its emptiness, its lack of true existence.
Phenomena are not truly present, but are merely projec- tions of a mind which itself has no true existence; the ap- pearance of phenomena is based on mind's luminosity. When one recognizes these two aspects, fixation on dual- ity-the separation between external appearances and in- ternally fixating mind-dissolves into itself. There is noth- ing to reject and nothing to attain and one recognizes mind's luminosity, its ultimate nature.
Ground mahamudra introduces one to the proper view, that is, to the unity of appearance and mind, the trikaya. On this basis, one practices the path, the application of the view of meditation.
In terms of meditation, by practicing shamatha and vi- pashyana, mind rests spontaneously in the experience of
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nonduality, the unity of appearance and mind. One realizes that mind is dharmakaya and appearances are the manifes- tation of dharmakaya, its light rays. In terms of action, one adopts the conduct of a bodhisattva who has understood emptiness and compassion. This conduct reinforces medi- tative experiences and hastens fruition. This is the path of view, meditation, and action; the practice of these three leads to fruition, the actualization of the stainless trikaya.
There/ore, its essence is emptiness, simplicity, dharmakaya. Its manifestation is the luminous nature o f sambhogakaya. Its strength, manifold and unceasing, is nirmanakaya.
This is the sovereign ofall reality.
Basic nature is devoid of true existence, since it is empty and free from extremes: this is dharmakaya. Out of dhar- makaya or emptiness, free from extremes, appearances manifest unobstructedly. This is the luminous nature of sambhogakaya. Out of the unobstructed luminosity arise the manifold manifestations of the nirmanakaya. Therefore, the three kayas-dharmakaya, sambhogakaya, and nirma- nakaya-pervade everything. There is nothing that lies outside their scope, nothing that does not partake of
their nature.
The nature ofmahamudra is unity,
The realm ofdharmas free from accepting or rejecting.
The three kayas are not separate from each other. When tme actualizes the dharmadhatu, the realm of phenomena, the unity of the three kayas, there is no longer any distinc- tion between samsara as a state of confusion to be given up
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and nirvana as liberation to be attained. In the unchange-
able realm of dharmas this distinction no longer holds.
Possessing the beauty ofunconditioned bliss,
It is the great and vast wealth o f wisdom.
It is the naturalform ofkindness transcending thought.
Dharmadhatu, the spontaneous unity of the three kayas, is the stainless great bliss? , the unity of skillful means and compassion in the vastness of unobstructed, all-pervasive supreme wisdom. Out of the unity of these two aspects, the unconditioned great bliss of experiences and the depth of wisdom, the active kindness of all buddhas and bodhisattvas manifests.
Thus, the state of omniscience is not a mere nothingness, a total void, but rather the wealth of perfect wisdom. The inherent expression of this wealth of wisdom is the kindness of all the buddhas and bodhisattvas that reaches all beings without obstruction. This kindness cannot be conceptual- ized, it is beyond any concepts one may have about it.
Through prajiia, it does not dwell in samsara.
Through karuna, it does not dwell in nirvana.
Through effortlessness, buddha activity is spontaneously
accomplished.
Having achieved perfect wisdom, the understanding of emptiness, the person who has actualized mahamudra is not caught up in samsara-the three spheres of conditioned ex- istence-but rather experiences threefold purity. Having also realized perfect compassion, the accomplishment of skillful means, he or she does not dwell in a one-sided nir- vana, a state of mere rest, the state that is achieved by the
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shravakas and pratyekabuddhas in their efforts to attain personal liberation. Out of the unity of wisdom and great, all-pervasive compassion, buddha activity for the benefit of beings is effortlessly and spontaneously accomplished.
The luminosity ofground and path, mother and son, dissolve together.
The ground andfruition embrace one another. Buddha is discovered in one's mind:
The wishfulfilling treasure over/lows within. E ma! How wonderful and marvelous!
The ground, the true nature of phenomena, and the ex- periences accumulated along the path dissolve together. As has already been explained, this is described in terms of the meeting of mother and sun, the luminosity of the ground and the fruition of the path become one. This is the actual- ization of one's own innate nature. Thus, enlightenment is not something new that one acquires, nor is it found.
outside oneself-like traveling to a foreign country-but consists simply of recognizing the nature of one's own mind. Having recognized one's own mind and attained enlightenment, a treasure opens up inside oneself, for this attainment enables one to act for the benefit of all beings. It is truly wonderful and marvelous to have discovered Buddha in one's own mind and to have opened the wish-fulfilling treasure within.
Since in the view ofmahamudra Analysis does not apply,
Cast mind-made knowledge far away. Since in the meditation on mahamudra There is no way o ffixating on a thought, Abandon deliberate meditation.
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Since in the action ofmahamudra
There is no reference point/or any action, Be free /rom the intention to act or not. Since in thefruition ofmahamudra There is no attainment to newly acquire, Cast hopes, fears, and desires away.
The view of mahamudra does not involve thinking that mahamudra or mind are one thing or another, nor does ma- hamudra meditation involve analyzing thoughts. While mind rests in itself, one sees the nature of thoughts directly and realizes that there is no arising, cessation, or dwelling. Therefore, one should cast away mind-made representa- tions about one's possible mental makeup and simply rest in the nature of mind. This is the view of mahamudra.
Mahamudra meditation should be free from any form of fixation on meditation. One should not think, "Now I am meditating . . . this is meditation . . . this is not meditation. " Free from any such ideas about meditation and without de- liberately placing the mind in any fabricated state, one should just let the mind rest in itself. Mahamudra action is free from concepts such as "I will do this, I will not do that. " This is freedom from the intention to act or not.
We have seen that the path of mahamudra leads to a fru- ition that is not something that one must acquire anew. Since attainment is not something one lacks and must therefore obtain, one should cast away all hopes, fears, and desires that, in one's ignorance, one may have with regard to at- tainment. Notions such as "If I practice this, I will attain that and if I do not practice it, I will not attain it," are un- necessary.
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Summary ofthe Vie~ Meditation, and Action
o f Mahamudra
From an absolute point of view, there is no difference be- tween samsara and nirvana. However, not having recog- nized the nature of one's own mind, one is under the im- pression that samsara and nirvana are two separate states and is therefore subject to confusion.
As is said in the Mahamudra Prayer ofthe third Karmapa:
Inherent appearance, which has never existed, is misconstrued as an object.
Due to ignorance, inherent awareness is misconstrued as ego.
Because of fixation on duality, one wanders in the round of rebirths.
May ignorance, the root of confusion, be overcome.
Confusion arises because on the one hand one does not recognize that external objects are the inherent manifesta- tion of one's mind and takes these objects to be real and, on the other hand, because one misapprehends the emptiness of one's mind and takes it to be an ego. This duality leads to the distinction between "I" and "other," between samsara and nirvana, even though this distinction does not apply on an ultimate level. The view of mahamudra enables one to understand that samsara and nirvana are not separate enti- ties, that there is neither an object to be apprehended nor apprehending awareness.
Mahamudra meditation involves letting one's mind rest in its primordial unfabricated state, without making any dis- tinctions between object and experiencing awareness. Ma- hamudra action consists in practicing the conduct of a bo- dhisattva based on the unobstructed strength that arises
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from the unity ofemptiness and compassion. By actualizing these three aspects of the path-view, meditation, and ac- tion-one recognizes the ultimate nature ofreality, the unity of samsara and nirvana or fruition mahamudra.
This is the depth ofthe mind ofall Kagyiis.
It is the only path on which the victorious ones and their
sons journey.
Theirs is the upaya that reverses the vicious circle o f
existence
And the dharma that brings enlightenment in one life. Here is the essence ofthe teachings, sutras, and tantras.
Mahamudra is the attainment of the mahasiddhas, the innumerable Kagyii teachers. All the victorious ones and their sons-that is, all the buddhas and bodhisattvas-of the three times and the ten directions have attained enlight- enment by following this path. The confusion of the three realms of samsara is eliminated thanks to the path of maha- mudra that enables one to achieve buddhahood, the state of Vajradhara, in one lifetime. Mahamudra is the essence of all the teachings of Buddha, the sutras, and tantras.
May I and all sentient beings prevading space Together attain the simultaneity o f realization and
liberation.
And attain supreme mahamudra.
Jamgon Kongtriil Lodro Thaye composed this doha when he himself had attained the realization of mahamudra. In this vajra song he expresses inner experience that can be understood by anyone, rather than requiring lofty intellec- tual knowledge.
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On the one hand, this doha is quite complicated, certain passages and concepts being somewhat difficult to under- stand; on the other, it encompasses the entire path. There is nothing that is not contained in it, from the ground to the ultimate fruition. For this reason it is extremely beneficial to practice in accordance with this doha. By doing so, mgy all beings quickly attain the highest realization of mahamudra!
QUESTIONS AND ANSWERS
STUDENT: How does confusion arise?
RINPOCHE: Confusion has no beginning, since as such it does not exist; this is beginningless samsara. The same is true also for the end of confusion. On the one hand, confu- sion has no end, since it does not exist; on the other hand, one can actually put an end to it in the sense of liberating oneself from the state of confusion. This is called "putting an end to samsara. "
S: Can one fall back into confusion after having reached
enlightenment?
R: No, because enlightenment involves being free from ignorance. However, enlightenment is not the end of con- fusion, even though it is described as such, since ultimately there is no confusion, ignorance, or samsara from which to liberate oneself. The reason we talk about putting an end to samsara is because the cause for suffering has been over- come.
S: How can confusion arise, if mind has always been empty and luminous?
R: Confusion involves not recognizing the nature of mind. Although the nature of mind is perfectly pure and
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clear, we experience confusion as long as mind has not rec-
ognized its own nature.
S: Are there beings who have always been enlightened, without ever having followed the path?
R: No, everyone must follow the path. The only factor that varies is the amount of time that different beings re- quire to achieve realization.
S: It seems to me that the path to enlightenment is really quite long and difficult.
R: Achieving enlightenment means recognizing one's own mind. What is at stake is whether one recognizes the nature of one's mind or not. However, getting to the point where this recognition is possible takes a long time because habitual patterns are very deeply rooted in our minds, in our alaya-vijfiana.
S: How can one develop the proper view with regard to relative and ultimate truth?
R: There are basically two ways of achieving the proper view: one is to learn the proper view theoretically and the other is to discover through one's meditation. Of these two, the first is easier. In addition, having the proper view is a tremendous aid for one's meditation. In this context, medi- tation means shamatha and vipashyana- meditating on the nature of mind.
Personally, I find it best to develop first the proper view through theory. This does not mean that one should learn the entire Buddhist philosophy. It is desirable to study the view theoretically while concurrently practicing shamatha or another form of meditation, because theory alone is
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useless beyond a certain point. Only meditation is really
effective.
S: Doesn't appropriating a point of view reinforce con-
ceptualthlliking?
R: Yes, to some extent it does. This is why it is extremely important to combine study and practice. Buddha Shakya- muni himself said that one should not rely on words alone, but should experience their meaning.
S: Do the experiences of bliss, clarity, and nonthought as well as the experience of emptiness depend on the tech- niques used on the path?
R: Although these experiences depend somewhat on the meditation techniques used, they depend mainly on the in- dividual practitioner-whether the practitioner is oriented toward experiencing bliss or emptiness.
S: Does nonthought mean that no thoughts arise?
R: Although the experiences of bliss, luminosity, and nonthought are experienced during shamatha meditation, they are only a side-effect of shamatha and not its actual fruition. Nonthought means that one's fixation on various experiences and sense perceptions like hearing, tasting, and so on, is transformed. Instead of feeling separate from one's experience, one feels increasingly at one with it. One has a sense of all-pervasive space. Thoughts do occur, of course, but one does not cling to them. It never happens that no thoughts arise at all.
The fruition of shamatha, and also of vipashyana, is flex- ibility and lightness, in the sense that one is in touch with everything-body, speech, and mind. Normally what hap-
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pens is that even if we want to act positively, our emotions prevent us from orienting our minds in the right direction. Flexibility and lightness means that we have a sense of inner space that allows us to act the way we would really like, without being carried away by our emotional upheavals.
S: What is the difference between alaya-vijfiana and the nature of mind?
R: Alaya-vijfiana is the basis for experiencing confusion. Concepts and thoughts collect in the alaya-vijfiana and later come up to the surface. The nature of mind is emptiness, its quality is luminosity; together they constitute a unity.
S: What role does the alaya-vijfiana play in the arising of confusion?
R: Through the sense consciousness of seeing, for in- stance, a form is grasped; mind consciousness evaluates the perception and the seventh consciousness deposits the im- print created by this evaluation in the alaya-vijfiana. Through habitual patterns that are reinforced in the alaya- vijfiana, disturbing emotions arise; this is called the cloudy mind.
S: I can't imagine these habitual patterns that are depos- ited in the alaya-vijfiana.
R: Impressions and habitual patterns arise as follows: We live in duality because we believe in "I" and "other. " Out of that arise conflicting emotions that condition our actions of body, speech, and mind. These actions, or actually the im- print they leave behind or the behavioral tendencies they create, are placed in the alaya-vijfiana by the seventh con- sciousness. If the proper conditions come together, the im-
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pressions deposited in the alaya-vijfiana are activated; they ripen and are experienced again. This is what is meant by habit-when we are in the habit of doing something, we do it automatically, without having to think about it. However, if we have not acquired a particular habit, then we must think before acting; we have to make an effort, because we cannot act automatically.
S : So everything we do automatically is based on habitual patterns?
R: Yes, one could say so. However, it is important to take into account the intensity of the habitual pattern, including karmic tendencies. Some of our habitual patterns do not stem from this life alone, and patterns formed in previous lifetimes are stronger than the ones formed in this life.
S: In the sevenfold service, one requests the buddhas not to pass into a one-sided nirvana, so to speak. What is meant by this type of nirvana? Is it even possible for a buddha to pass into a one-sided nirvana?
R: This request is addressed to the buddhas and bodhi- sattvas of the ten directions and the three times. From the point of view of the present, there are buddhas who have already passed into nirvana, and others who intend to do so. Buddhas are always working limitlessly for the benefit of beings and have the ability to manifest in countless bodies. However, from the point of view of sentient beings, it is necessary to establish a connection. For this, we need a ref- erence point, and this is exactly what this prayer provides. In order to create this connection, we address this request to the buddhas, as a sort of reference point. The term nir- vana has two meanings. The first meaning refers to a state that lies beyond both samsara and nirvana-a state in which
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