beru khyentse rinpoche commentary an aspitation prayer for the definitive meaning of mahamudra by...

7/27/2019 Beru Khyentse Rinpoche Commentary an Aspitation Prayer for the Definitive Meaning of Mahamudra by III Karma

1/55

ry on An Aspiration Prayer for the Definitive Meaning of M


2/55

Table of ContentsCommentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra..........1

1 Obtaining the Necessities for Practice..........................................................................1

Homage......................................................................................................................1

General Prayer that Encompasses All the Specific Prayers......................................1

General Prayer of Dedication....................................................................................2Prayer to Obtain the General Circumstances Conducive for Practice.......................4

Prayer to Obtain the Special Circumstances Conducive for Practice........................5

Prayer to Develop Discriminating Awareness...........................................................6

Prayer to MeetPure Teachings on the Basis, Path, and Result.................................8

2 Eliminating Confusion about the Practice of the Path................................................12

Prayer Not ToBe Confused about the Words Concerning Meditation...................12

Prayer Not ToBe Confused about the View, Meditation, and Behavior................15

Prayer to Eliminate Interpolation in Terms of the View: Brief Explanation...........18

Prayer to GainCertainty that the Source of Appearances is Mind..........................19

Prayer to Stop Interpolating the Four Extreme Modes of Existence.......................24Prayer to Avoid the Extremes of Affirmation and Negation...................................26

Prayer to Realize There Is No Contradiction between Voidness and Dependent

Arising..............................................................................................................27

Prayer to Cut All Doubts in order to Realize the Nature of Mind...........................29

3 Meditation Practice.....................................................................................................30

Prayer to Practice Mahamudra Meditation Properly...............................................30

Prayer to Achieve Shamatha....................................................................................32

Prayer to AchieveVipashyana................................................................................34

Prayer to Eliminate Any Basis for Confusion.........................................................35

Prayer to Realize that the Joined Pair of Shamatha and Vipashyana Is the

Same in Various Traditions..............................................................................37

4 Boon Experiences, Stable Realizations and Final Attainments..................................41

Prayer to CultivateBoon Experiences Properly......................................................41

Prayer to Cultivate Stable Realizations...................................................................44

Prayer to Develop Compassion by Recognizing that All Beings Have

Buddha-Nature..................................................................................................45

Prayer to Practice the Unified Pair of Compassion and Voidness..........................48

Prayer to Manifest the Result..................................................................................50

Final Prayer of Dedication.......................................................................................53

Links..............................................................................................................................53

Commentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra

i


3/55

Commentary onAn Aspiration Prayer for theDefinitive Meaning of Mahamudra

This is the printer-friendly version of: http: / / www.berzinarchives.com / web / x / nav /

group.html_1870679839.html

(Nges-don phyag-rgya chen-po'i smon-lam)

of the Third Karmapa Rangjung-dorjey

(Kar-ma Rang-byung rdo-rje)(1284 - 1340)

by Beru Khyentse Rinpoche

translated by Alexander Berzin, January 1978

revised August 2003 and June 2006

1 Obtaining the Necessities for Practice

[With Beru Khyentse Rinpoche's commentary in black script and supplements to that by

Alexander Berzin in violet between square brackets.]

Homage

Homage to my Gurus.

The author, the Third Karmapa, was an extremely learned master who wrote many profound

texts that became the core of the Karma Kagyu teachings. Rangjung-dorjey (Self-arisen Vajra)

was his given monastic name because of the lines of a naturally formed dorjey on each of hispalms.

He starts by paying homage to his Gurus. It is important to begin this way because Gurus are

the essential sources of all realizations. Their qualities are equal to those of the Buddha. We

could even say that they are kinder than all the Buddhas are, because they teach us in person.

Moreover, their bodies embody the three sources of safe direction (the three refuges). Their

physical bodies are the Sangha; their speech is the Dharma; and their minds are the Buddha.

The literal meaning of the wordLamais "someone who cannot be surpassed."

The text is divided into two sections:

general prayers,1.

specific prayers.2.

The general prayers are divided into two sections:

general prayer that encompasses all the specific prayers,1.

general prayer of dedication.2.

General Prayer that Encompasses All the Specific Prayers

Verse 1 is a general prayer that encompasses all the specific prayers made in the rest of the

text.

Commentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra 1
http://www.berzinarchives.com/web/x/nav/group.html_1870679839.htmlhttp://www.berzinarchives.com/web/x/nav/group.html_1870679839.htmlhttp://www.berzinarchives.com/web/x/nav/group.html_1870679839.html


4/55

(1) Gurus, yidams, and mandala figures,

Triumphant Ones in the ten directions and three times,

With your spiritual offspring,

please regard me with affection.

Inspire me that my prayers come true just as I've made them.

"Yidams" are Buddha-figures used in meditat ion. They are emanations of a Buddha's

Dharmakaya (Wisdom Body) - the omniscient mind of a Buddha - and may be in peaceful or

forceful (wrathful) forms. Without leaving the state of voidness (emptiness), which is to say

the Dharmakaya as omniscient awareness of the inseparable two truths, Buddhas manifest as

yidams to benefit beings with limited minds (limited beings, sentient beings). Thus, in their

essential natures (ngo-bo), yidams are Buddhas.

[Yidams live in mandalas, palaces that contain other secondary figures that are also

emanations of a Buddha's Dharmakaya. The "spiritual offspring" of the Triumphant Buddhas

are the bodhisattvas.]

General Prayer of Dedication

Verse 2 is a general dedication prayer made with bodhichitta.

(2) May the stream of water from the mass

of constructive actions,

Not muddied with respect to the three circles,

Born from the snow mountain of pure thoughts and actions

of myself and all countless beings,

Flow into the four Bodies of a Triumphant One.

Pure thoughts and actions of myself and all countless beingsrefer to the thoughts and

actions of ourselves and others, as well as concerning ourselves and others.

"Pure thoughts" are those with a pure motivation or intention, not mixed with any of the three

poisonous emotions: longing desire (attachment), anger, or naivety. "Pure actions"

characterize enlightenment-building actions (bodhisattva conduct), which arenot muddied

with respect to the three circles."The three circles" are an agent, an action, and an object

toward whom or toward which an action is done. [None of the three has true existence,

non-true existence, both or neither. They are naturally not muddied by any of these four

impossible extreme modes of existence. In other words,]their mode of existence is a[nondenumerable (rnam-grangs ma-yin-pa)]voidness that is beyond all words and concepts

[of the impossible four modes].

[See: Affirmations, Negations, and Denumerable and Nondenumerable Ultimate Phenomena.

{1}]

Pure action is done with the realization of the voidness of the three circles [and thus is not

muddied by unawareness regarding how the three circles exist]. This also means with the

realization that [actions nevertheless occur and produce results based on]all three circles

existing like an illusion.

Implicitly, the verse indicates that the snow mountain itself is not muddied with respect to the

three circles. [We can understand the snow mountain as a metaphor for mind-itself


General Prayer that Encompasses All the Specific Prayers 2
http://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/affirmations.html


5/55

(sems-nyid), which is a synonym for the clear light subtlest level of awareness, also called

"normal awareness" (tha-mal-gyi shes-pa, normal mind, ordinary mind) in the Karma Kagyu

tradition. It is naturally pure, like a snow mountain.] It [the mind-itself, by nature,]is not

muddied or defiled by impure or false conceptual cognitions concerning the three circles [or

by impure thoughts of desire, anger, or naivety.

Mind-itself is not muddied even by correct conceptual cognitions. To understand this, we need

to understand the difference between false and correct conceptual cognition.

False conceptual cognitions fabricate and project appearances of true existence (bden-snang).

Simultaneously, they grasp for true existence (bden-'dzin), which means they incorrectly take

these false appearances to be true. In simple words, they believe that the impossible way of

existing that they make appear is how things actually exist.

According to the assertion shared in common by the Kagyu, Nyingma, and Sakya schools,

nonconceptual cognition does not make appearances of or grasp for true existence. This

applies to sensory cognition, an arya's yogic cognition of voidness, mind-itself, and the

omniscient mind of a Buddha (Dharmakaya). According to the uncommon Karma Kagyuassertion not shared by the other schools, the first moment of conceptual cognition also does

not make appearances of true existence or grasp at them. Only from the second moment

onward, is conceptual cognition false and impure. This is one of the reasons that Karma

Kagyu asserts that conceptual thought is, in essential nature, Dharmakaya. This statement is in

reference to the first moment of conceptual cognition.

According to the Kagyu, Nyingma, and Sakya schools, sensory nonconceptual cognition

cognizes only moments of sensibilia, such as moments of colored shapes. Conceptual

cognition imputes on them conventional objects of experience (tha-snyad spyod-yul), in other

words commonsense objects ('jig-rten-la grags-pa) such as "an orange," which endure overtime and extend over the sensibilia of several senses - sights, smells, tastes, and physical

sensations. In differentiating the first moment of conceptual cognition from the subsequent

moments, and in ascribing appearance-making and grasping for the true existence of

commonsense objects - independent of mental labeling or imputation - only to subsequent

moments, Karma Kagyu avoids the danger of what the Gelug tradition calls "over-refuting the

object to be refuted." It avoids the danger of denying the conventional existence of

commonsense objects, which are like an illusion.

This unique Karma Kagyu assertion, unshared with other traditions, applies not only to

commonsense objects such as an orange, but also to the commonsense objects known as the

three circles of an action. For example, although sensory nonconceptual cognition can only

perceive one moment of an action at a time and only the sensibilia of it through one sense;

nevertheless, there is a conventionally existent action as a commonsense object, imputed by

the first moment of conceptual cognition. That first moment is accurate or correct conceptual

cognition. Only the subsequent moments of conceptual cognition are false cognitions.

In short, the snow mountain of mind-itself, Dharmakaya, is not muddied either by

first-moment correct conceptual cognitions of commonsense objects such as agents, actions,

and objects, or by subsequent-moment false conceptual cognitions of these threecircles as

truly existent.]

[See: Fine Analysis of Objects of Cognition: Non-Gelug Presentation {2} {5}.]


General Prayer of Dedication 3
http://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/fine_analysis_objects_cognition/fine_anal_obj_nongelug.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/fine_analysis_objects_cognition/fine_anal_obj_nongelug.html


6/55

Because the snow mountain itself is naturally not muddied by false conceptual cognition,the

stream of water born from the snow mountain- in other words, the stream that naturally

flows from mind-itself - is also naturally not muddied. The stream of clear water refers to

constructive actions. ["Thoughts" are actions of mind; "actions" refer to the actions of body

and speech.]We need to stop muddying them with[the three poisonous emotions or]false

conceptual cognitions of the three circles.

The mass of constructive actionsrefers to the network of positive force (collection of merit)

that builds up from constructive actions. May the unmuddied stream of them flow into (the

ocean of) the four Bodies of a Triumphant Oneis a prayer for our network of positive force

to act as a cause for achieving enlightenment. Thus, the second verse is a dedication prayer of

bodhichitta. It is a dedication of all positive force (merit) to our attainment of enlightenment to

benefit everyone.

[There are many presentations of the four Enlightening Bodies of a Buddha. The most general

one is that a Nirmanakaya (Emanation Body) is a network of physical bodies that teach

ordinary beings, while a Sambhogakaya (Body of Full Use) is a network of subtle physical

bodies that teach highly realized arya bodhisattvas. A Dharmakaya or Jnana-dharmakaya(Deep Awareness Body Encompassing Everything, Wisdom Body) is the omniscient mind of

a Buddha, and a Svabhavakaya (Nature Body) is the inseparability of the other Three Bodies.

In other words, a Svabhavakaya is the inseparable two truths (conventional appearances and

their voidness) omnisciently known by a Dharmakaya.]

Next are specific prayers, divided into five sections: prayers to

obtain a proper basis for practice,1.

develop discriminating awareness,2.

meet pure teachings on the basis, path, and result,3. not be confused about the practice of the path,4.

manifest the result.5.

Prayers to obtain a proper basis for practice are divided into two sections: prayers to

obtain the general circumstances conducive for practice,1.

obtain the special circumstances conducive for practice.2.

Prayer to Obtain the General Circumstances Conducive for

Practice

Verse 3 is a prayer to obtain the general circumstances that constitute a proper basis conducive

for Dharma practice.

(3) In each and every lifetime until I attain that,

May even the sound of (the words) negativity and suffering

Never resound and may I come to enjoy

The glories of an ocean of bliss and virtue.

This is a prayer that in all our rebirths, until we achieve enlightenment, may we act only

constructively, so that we continually strengthen and expand our networks of positive force.

To do that, we need to curb our three poisonous emotions, as well as jealousy and pride. By

stopping their influence on our behavior, we will naturally refrain from committing the ten


Prayer to Obtain the General Circumstances Conducive for Practice 4


7/55

destructive actions of body, speech, and mind that build up "negativity," meaning negative

force (sdig-pa, negative potential, "sin"), and which result in "suffering."

[The three destructive actions of body are killing, stealing, and indulging in inappropriate

sexual behavior. The four destructive actions of speech are lying, speaking divisively, using

harsh language, and idly chattering. The three destructive actions of mind are thinking with

covetous thoughts, thinking with malice, and distorted antagonistic thinking.]

Through refraining from destructive actions, we attain better rebirths, specifically precious

human ones. With them as our basis, we cancome to enjoy the glories of an ocean of bliss

and virtue, namely with our attainments of liberation and enlightenment.

Prayer to Obtain the Special Circumstances Conducive forPractice

Verse 4 is a prayer to obtain the special circumstances conducive for practice.

(4) Having obtained a supreme (human life)

with respites and enrichments,

Endowed with belief in facts, joyful perseverance,

and discrimination,

May I rely on an excellent spiritual master

And receive the essence of his guideline instructions.

Practicing accordingly, without interference,

May I enjoy the pure Dharma in all my lives.

The most favorable orsupremerebirth state is with a precious human lifeendowed with

respites and enrichments. "Respites" are from the eight nonhuman and human situationswith no leisure to practice the Dharma; "enrichments" are with the ten personal and social

situations that enable Dharma practice.

[From among the eight situations with no leisure to practice the Dharma, from which we have

a temporary respite (the eight freedoms or liberties), the four nonhuman situations are rebirth

as (1) a trapped being in a joyless realm (hell-creature), (2) a desperately clutching ghost

(hungry ghost), (3) a creeping creature (animal), or (4) a long-lived divine being (god). The

four human situations of no leisure are rebirth as (5) a barbarian in a savage border region, (6)

in a land where the Dharma is unavailable, (7) with severe learning disabilities, or (8)

instinctively holding a distorted outlook on life, denying what is true.

From among the ten enriching situations that enable Dharma practice (the ten endowments),

the five personal situations are rebirth as (1) a human, (2) in a central Buddhist region, (3)

with complete faculties, (4) not still experiencing the repercussions from having committed

the most extreme destructive actions, and (5) with instinctive belief in what is true. The five

social situations that enable Dharma practice are rebirth (6) where and when a Buddha has

come, (7) has taught the Dharma, and (8) the Dharma is still maintained, (9) with a monastic

community following the Buddha's example, and (10) with others compassionately supporting

the monastic community.]

Moreover, to practice fully, we need a precious human life endowed with qualities that are

even more special:belief in facts(dad-pa, faith),joyful perseverance, and discrimination

(shes-rab, discriminating awareness, wisdom).


Prayer to Obtain the Special Circumstances Conducive for Practice 5


8/55

There are three types of belief in facts. First comes belief in a fact based on reason

(yid-ches-kyi dad-pa), for example belief in the fact of having Buddha-nature. From that,

comes clearheaded belief in a fact (dang-ba'i dad-pa). [It clears the mind of disturbing

emotions and attitudes about what is true. Once our minds are cleared of doubts and so on,]

we can then develop belief in a fact with an aspiration (mngon-'dod-kyi dad-pa) - namely,

belief in our ability to realize our Buddha-natures and that weshallrealize them.

Another way of enumerating the three is first comes belief in a fact with an aspiration - for

example, with bodhichitta, the belief that we can and we will become Buddhas. Based on that,

comes clearheaded belief in a fact, namely that the practice of Dharma will bring us to that

state. [The more we practice, the more we clear our minds of disturbing emotions and

attitudes. With our minds more clear,]we gain belief in facts based on reason, for example in

the truth of the laws of behavioral cause and effect. That brings us to the development of

joyful perseverance and discriminating awareness. Based on reason, we are confident that

developing and practicing them will bring us enlightenment.

Having attained these four qualities [a precious human rebirth, belief in fact, joyful

perseverance, and discriminating awareness], we need torely on an excellent spiritualmaster. Such a spiritual master is one who is properly qualified and whom we choose and rely

on in a healthy manner according to the criteria established in Ashvaghosha'sFifty Stanzas on

the Guru(Bla-ma lnga-bcu-pa, Skt.Gurupanchashika). Then, we need toreceive the essence

of our Guru's guideline instructions(gdams-ngag), given in conformity with the capacity

and level of each disciple. Having received them, we need to practice accordingly, by

following the instructions. This is essential.

Moreover, we need to be able to practicewithout interference. Two types of interference can

hinder our practice. One is external, coming from the four elements, for example floods,

droughts, and famines. The second is internal, coming, for instance, from sickness ordisturbing emotions and attitudes. To avoid all interference, we meditate on yidams, recite

mantras, perform protector practices, and do meditation retreats.

The prayer ends with the aspiration toenjoy the pure Dharma in all our lives. This means to

be able to practice the pure Dharma, in the manner outlined by the previous lines of the verse,

in all our lifetimes until our attainment of enlightenment.

Prayer to Develop Discriminating Awareness

Of the various qualities of a precious human rebirth, discriminating awareness is the factorthat brings us directly to the realization of mahamudra. Therefore, verse 5 is a prayer to

develop discriminating awareness:

(5) Listening to scriptures and reasoning frees us

from the obscurations of not knowing.

Thinking about the quintessence teachings destroys

the darkness of doubts.

The light arising from meditation makes clear

the abiding nature of reality, just as it is.

May the illumination of my three wisdoms ever expand.

InJewel Ornament of Liberation(Thar-pa rin-po-che'i rgyan), Gampopa outlined two types

of discriminating awareness or wisdom: the ordinary discriminating awareness that


Prayer to Develop Discriminating Awareness 6


9/55

comprehends worldly topics - such as medicine and the arts and sciences - and the

extraordinary discriminating awareness that comprehends Dharma topics. Dharma topics refer

to the teachings gathered inThe Three Baskets,The Tripitaka- namely, the teachings of

vinaya (rules of discipline), sutra (themes of practice), and abhidharma (special topics of

knowledge). Discriminating awareness of the Dharma may be at the lesser level of the

shravakas (listeners) or pratyekabuddhas (self-realizers), or at the greater level of the

bodhisattvas. In either case, the discriminating awareness of the Dharma is divided into that

which arises

from listening to the teachings,1.

from pondering or thinking about their meaning,2.

from meditating on them.3.

Here, the verse refers to these three types of discriminating awareness in the case of a

bodhisattva.

Listening to scriptures and reasoningrefers to listening to or reading and studying (a)

teachings from the Buddhist scriptures and (b) teachings on lines of reasoning or logic.Examples of scriptures are the abhidharma texts, the texts of the great mahasiddhas, and the

commentaries written by the great Indian and Tibetan learned masters. An example of a line

of reasoning is "a vase is a nonstatic (impermanent) phenomenon because it is affected by

causes and conditions." To gain the discriminating awareness that ascertains the actual nature

of phenomena we must rely on logical reasoning, particularly as outlined by the great Indian

masters Dignaga and Dharmakirti. Listening also refers to listening to teachings from our

personal Gurus.

The discriminating awareness that arises from listeningfrees us from the obscurations of

not knowing(mi-shes sgrib). "The obscurations of not knowing" may refer to not knowingthe Dharma in general or specifically to not knowing the two sets of obscurations. The two

sets are the emotional obscurations (nyon-sgrib) and the cognitive obscurations (shes-sgrib).

The former set are the disturbing emotions and attitudes, plus their tendencies. These

obscurations prevent liberation. The latter set are obscurations regarding all knowables and

which prevent omniscience. If we have not listened to teachings about what the two sets of

obscurations are and about the methods for overcoming them, we will be unable to free

ourselves from them. The two sets of obscurations themselves are also "obscurations of not

knowing." [The former set is the obscurations of not knowing or unawareness (ma-rig-pa,

ignorance) of how we exist, while the latter is unawareness of how all phenomena exist.]

The discriminating awareness that arises from listening is not enough. We also need the

discriminating awareness that comes fromthinking about the quintessence teachings

(man-ngag), from the great masters of the past and the present, about their meaning.

Qunitessence teachings reveal the pith or deep meanings of the scriptures. Thinking about or

pondering these ieachings destroys the darkness of doubts we may have about what the

teachings actually mean.

For example, certain [sutra]texts are of definitive meaning (nges-don): they can be taken

literally. Others are of interpretable meaning (drang-don): they are not to be taken literally,

but need interpretation. [In anuttarayoga tantra texts, specific words or phrases have both

interpretable and definitive meanings.]For instance,The Guhyasamaja Tantra(gSang-ba'dus-pa) states, "You must take life." According to the quintessence teachings, this line is not

to be taken literally to mean we must kill other limited beings. It needs interpretation: we need


Prayer to Develop Discriminating Awareness 7


10/55

to take the life of the darkness of ignorance [and the subtle energy-winds that it rides on.]

In addition, if we try to meditate to gain shamatha (zhi-gnas, a stilled and settle state of mind,

calm abiding), we will never make progress if we have doubts about how to meditate. [We

also need to clear away doubts about the item on which we are supposed to focus or the state

of mind in which we are supposed to rest.] We need to think about the meanings of the

quintessence teachings on shamatha meditation until we understand them correctly and are

free of doubts.

The discriminating awareness that arises from thinking is also not enough. We need the

discriminating awareness that arises from meditating. Through meditating, we integrate the

teachings so that we realize them fully. For example, from meditating on and achieving

shamatha,the light arising from meditation makes clear the abiding nature of reality, just

as it is. This means that, with the attainment of shamatha, our single-pointed concentration

with and on the clarity of this state reveals and illuminates mahamudra, the actual abiding

nature of reality. [In other words, with shamatha, we gain an exceptionally clear mind that is

both the object of focus in mahamudra meditation and the mind that does the focusing.]

Thus, since all three types of discriminating awareness are necessary in order for the

realization of mahamudra, the abiding nature of reality, to dawn, we pray here that the

illumination of my three wisdoms ever expand.

Prayer to Meet Pure Teachings on the Basis, Path, and Result

With the three types of discriminating awareness, we can realize the basis, pathway, and

resultant mahamudras. Thus, verse 6 is a prayer to meet with pure, correct teachings on the

three:

(6) May I meet the unmistaken, undeviating Dharma, which

Takes the two truths as the main points of the basis;

parted from the extremes of eternalism and nihilism,

Takes the two networks as the supreme path,

parted from interpolating or repudiating anything;

And fulfills the two aims as the attainment of the result,

parted from the extremes of compulsive samsara

and tranquil nirvana.

May I meet with the unmistaken, undeviating Dharmawith respect to the basis, pathwayand resultant mahamudras is a prayer to listen to, think about, and meditate on the correct

teachings that do not deviate to either of two extremes with respect to each of the three. First,

we need to identify correctly the basis, path, and result.

There are two types of basis mahamudras: natural and causal. The natural basis mahamudra

refers to the abiding nature of reality as our Buddha-nature. It is our mind-itself, normal

awareness, which pervades all appearances that manifest in all rebirth states. [Normal

awareness is inseparable voidness and appearance, with the voidness that is inseparable from

appearance being itself inseparable voidness and awareness.]The natural basis is what allows

us to practice the path. If Buddha-nature were not within each of us, practicing the path and

attaining enlightenment as its result would be impossible. It is a primordial state (gnyug-ma),meaning that it has no beginning and that is the ultimate phenomenon (don-dam), meaning

that it is the deepest level. If we do not realize that this innate state within each of us is our


Prayer to Meet Pure Teachings on the Basis, Path, and Result 8


11/55

basis to practice the path, we cannot use it to realize voidness.

Mind and body are inseparable. ["Inseparable" (dbyer-med) means that if one is the case or is

present, so is the other.]Normal awareness abides in the body [and specifically in the subtlest

body, meaning the subtlest energy-wind, like a supported limi ted being (brten) in the

environment that supports it (rten)] . The subtlest body gives rise to t he subtle

energy-channels, subtle energy-winds, and subtle creative energy-drops (rtsa-rlung-thig-le).

Yoga practice [on the complete stage (rdzogs-rim) of anuttarayoga tantra]is based on this

subtle energy-system as the causal basis. Through realization of the causal basis mahamudra,

we realize inseparable voidness and bliss.

If we do not realize our natural and causal basis mahamudras, it does not mean that we do not

have them, for in fact these bases abide in each of us. When we fully realize these bases, we

realize the abiding state that has double purity (dag-pa gnyis-ldan): the natural purity that was

always the case and the purity attained from parting the bases from the two sets of

obscurations that prevented us from realizing them.

The two truths as the main points of the basisrefer to the two basis mahamudras. Normalawareness, as the natural basis, is deepest truth (don-dam bden-pa, ultimate truth) [inseparable

voidness and appearance]. The subtle body, as the causal basis, is superficial truth (kun-rdzob

bden-pa, conventional truth, relative truth, apparent truth) [appearances themselves, apparent

truth]. The teachings on these two truths need to be parted from the extremes of eternalism

and nihilism.

The extreme of eternalism is the error of taking appearances and grasping at them as being

eternal. "Eternal," here, means appearances [of the subtle and gross bodies and of all

appearances in general]truly existing under their own power, independently of mind.

Understanding deepest truth keeps us from falling to this extreme.

The extreme of nihilism is the error of t aking deepest truth voidness as an absolute

nullification that nullifies everything. Understanding superficial truth keeps us from falling to

this extreme. [Normal awareness is a voidness in the sense that it is an "other-voidness"

(gzhan-stong), devoid of grosser levels of mind, and in the sense that it and its manner of

existence are beyond all words and concepts. It is not an absolute nullification (med-dgag,

nonimplicative negation phenomenon, nonaffirming negation); it is not merely an absence.

Deepest truth normal awareness is inseparable from the appearances that it continually and

automatically gives rise to.]

This is Madhyamaka, the Middle Way. When we understand the two truthsproperly, we

realize the unified pair (zung-'jug, Skt.yuganaddha, "unity"): voidness and appearance.

[See: Relationships between Two Objects in Anuttarayoga Tantra {3}.]

This enables us to understand correctly the main points or meaning of the two basis

mahamudras. Cultivation of the path and attainment of the result follow from the three types

of discriminating awareness that arise from listening to, thinking about, and meditating on this

"unmistaken, undeviating Dharma."

We need great care here. Conventional appearances such as those of the preta (clutchingghost, hungry ghost) realm exist conventionally. From the viewpoint of deepest truth, they are

"mind-only." This statement is not the same as the assertion of the Chittamatra (Mind-Only)


http://www.berzinarchives.com/web/en/archives/advanced/tantra/level4_advanced_points/relationship_2_obj_anuttarayoga.htmlhttp://www.berzinarchives.com/web/en/archives/advanced/tantra/level4_advanced_points/relationship_2_obj_anuttarayoga.html


12/55

School.

[According to the Chittamatra theories, a consciousness and the appearances of phenomena

that that consciousness cognizes come from the same karmic tendency (sa-bon, seed) on the

all-encompassing foundation consciousness (kun-gzhi rnam-shes, Skt.alayavijnana). It is not

that consciousness comes from some internal source and that appearances are external and

come from some separate external source. In this sense, consciousness and the objects it

cognizes are nondual (gnyis-med). There are no such things as external phenomena

(phyi-don).

In contrast to this, when Madhyamaka asserts no external phenomena and that everything is

mind-only, the meaning is that there are no phenomena created by an external omnipotent

creator. Madhyamaka, however, does not refute that material phenomena come from their

material causes.

Dualistic consciousness and the objects it cognizes are known in Chittamatra as "totally

conceptional phenomena" (kun-brtags): they are completely imaginary and have no true

existence. The minds that cognize or experience these dualistic appearances are known as"dependent phenomena" (gzhan-dbang, other-powered phenomena). They project and cognize

these false appearances dependent on the power of karmic tendencies and unawareness, and

thus are known as "unpurified (ma-dag) dependent phenomena." They are not yet purified of

karmic tendencies and the unawareness that both plants and activates these tendencies. In

essence, however, these unpurified minds are minds that are devoid of projecting and

cognizing these totally conceptional phenomena. These voidnesses - the essence of unpurified

minds - are thoroughly established phenomena (yongs-grub). They are "other-voidnesses" in

that they are dependent phenomena's being devoid of something other than themselves -

namely, they are devoid of totally conceptional phenomena.

These thoroughly established other-voidnesses are truly existent levels of mind. When all

unawareness has been removed from unpurified dependent minds, the unpurified minds

become "purified dependent phenomena." Purified dependent minds, then, are equivalent to

thoroughly established phenomena and they too have true existence. This is the coarse

presentation of the Chittamatra tenet system.

According to the subtle level of Chittamatra theories, the totally conceptional phenomena are

conceptual minds, from their second moment onwards, and the appearances of truly existent

external conventional commonsense objects that they cognize. The appearances that these

conceptual minds cognize are universals or categories (spyi) - such as the universal or

category "table" - that they impute or project onto moments of sensibilia. Such minds and

their objects are not truly existent.

Unpurified dependent phenomena are nonconceptual sensory and mental consciousnesses and

the first moment of conceptual minds, as well as the appearances of external sensibilia and

commonsense objects - but not ones that are truly existent as "this" or "that" - that they project

and cognize dependent on the power of karmic tendencies and unawareness. Purified

dependent phenomena are the nonconceptual sensory and mental consciousnesses and the first

moment of conceptual minds, as well as the appearances of nonexternal sensibilia and

commonsense objects that they project and cognize when they are no longer dependent on the

power of karmic tendencies and unawareness. These are the pure appearances ofBuddha-lands. Purified dependent phenomena are dependent on the power of networks of

positive force and deep awareness.




13/55

The thoroughly established phenomena are alayavijnanas themselves, as subtle continuities of

consciousness that are devoid of all dependent phenomena. In this subtle presentation as well,

the thoroughly established phenomena are other-voidnesses, and, as with the coarse

Chittamatra presentation, they too have true existence.

In the Chittamatra system, then, superficial truths refers to totally conceptional and dependent

phenomena, which lack true existence, while deepest truths are the thoroughly established

phenomena, which have true existence. In Madhyamaka, normal mind is beyond all extremes

of true existence, non-true existence, both, or neither.]

We need great intelligence to understand properly the meaning of the affirmation that

everything is mind-only. [Everything is mind-only in the sense that deepest truth voidness is

normal awareness - inseparable voidness and appearances, with voidness i tself being

inseparable voidness and awareness. This is not an affirmation phenomenon (sgrub-pa), as in

the dichotomy affirmation phenomena and negation phenomena (dgag-pa). Voidness, here, is

beyond such words and concepts as affirmation phenomena, such as true existence (it is

"this"), and negation phenomena, such as non-true existence (it is "not this"). Superficial

truths are mind's appearances themselves, in all realms of existence and rebirth states, basedon subtlest body inseparable from normal awareness (normal mind). ]Thus, to be capable of

correctly understanding the meaning of the two truths, we need to develop the discriminating

awareness that arises from listening to, thinking about, and meditating on pathway

mahamudra.

Pathway mahamudratakes the two networks as the supreme path, parted from (the two

extremes) of interpolating or repudiating anything.In other words, building up and

strengthening our two enlightenment-building networks (collections) of positive force

(bsod-nams, merit) and deep awareness (ye-shes, wisdom), dedicated with bodhichitta, is the

pathway of practice that enables us to realize basis and resultant mahamudras. This is the pathof method and wisdom.

The extreme of interpolation (sgro-'dogs) refers to adding or projecting something that is not

present. An example would be taking a scarecrow in a field to be a man, or a striped rope to be

a snake. [Here, interpolation adds to deepest truth what is not the case - namely any of the four

impossible extreme modes of existence: true existence, non-true existence, both, or neither.

Deepest truth is beyond all words and concepts of these four extremes.] Building up and

strengthening our networks of deep awareness [as the wisdom side]enables us to avoid the

extreme of such interpolation.

The extreme of repudiation (skur-'debs) refers to taking away or denying what is present

[Here, repudiation denies the superficial truth of appearances.]Acting constructively toward

and with appearances, to build up and strengthen our networks of positive force, enables us to

avoid the extreme of such repudiation. Thus, the two extremes of interpolation or repudiation

are eliminated by "the supreme path," which is a combination of method and wisdom. In

short, we need to develop the discriminating awareness that arises from listening to, thinking

about, and meditating on the supreme pathway mahamudra that avoids the extremes of

projecting and denying.

As the enlightenment-building networks of our positive force and deep awareness, built up

and strengthened with this discriminating awareness, grow in scope and strength, the clarity ofour minds grows in intensity. In other words, positive force, deep awareness, and the

discriminating awareness to avoid projecting or denying intensify the clarity of our minds.




14/55

The more intense the clarity of our minds, the more efficient consciousness we have for

realizing mahamudra and the more prominent object we have on which to realize it.

Resultant mahamudra is the attainment of enlightenment, with the three Buddha-bodies

[Nirmanakaya, Sambhogakaya, and Dharmakaya (which also includes Svabhavakaya).]This

attainmentfulfills the two aims, parted from the extremes of compulsive samsara and

tranquil nirvana.

The attainment of a Dharmakaya, a Buddha's omniscient awareness of the inseparable two

truths, avoids the extreme of compulsive samsara (srid-mtha') - rebirth in any of the three

realms of samsara. The three samsaric realms are the realms of desirable objects (desire

realm), ethereal forms (form realm), and formless beings (formless realm). Rebirth in any of

the three entails only suffering. With the attainment of a Dharmakaya, our omniscient

awareness of the inseparable two truths parts us from this extreme and thus we fulfill our own

aims.

The attainment of a Nirmanakaya and a Sambhogakaya, with which we appear throughout the

expanse of space, avoids the extreme of remaining in the tranquil peace of nirvana (zhi-mtha').Helping others with these appearances fulfills the aims of others. Thus, with the attainment of

the three Buddha-bodies, we fulfill the two aims - those of ourselves and those of others.

2 Eliminating Confusion about the Practice of the Path

[With Beru Khyentse Rinpoche's commentary in black script and supplements to that by

Alexander Berzin in violet between square brackets.]

The next set of prayers are prayers not to be confused about the practice of the path. This isdivided into two sections:

prayers to not be confused about the words concerning meditation,1.

prayers to not be confused about the meaning of the words.2.

Prayer Not To Be Confused about the Words ConcerningMeditation

Verse 7 is a prayer to understand the words concerning meditation, namely the words involved

in understanding the purification process. We need to understandthe basis to be purified[basis mahamudra],the purifying action [pathway mahamudra],what is purified away, andthe

result of the purification [resultant mahamudra. They are all different forms of the word

purify.]

(7) The basis for purification is mind-itself,

a unified pair of clarity and voidness.

The purifying action is the vajra yoga of mahamudra.

What is purified away are the stains of fleeting,

deceptive confusion.

May I manifest the result of the purification, a stainless Dharmakaya.


2 Eliminating Confusion about the Practice of the Path 12


15/55

The basis for purification is mind-itself. [The previous verse differentiated as the two truths

normal awareness and the subtle body on which it relies, and took the unified pair of them as

basis mahamudra. However,]mind-itself can also be presented as the unified pair of the two

truths. Thus, as Buddha-nature, mind-itself isa unified pair of clarity and voidness.

"Clarity" (gsal) is the mental activity of making appearances arise. [Sometimes, clarity is also

explained as inseparable clarity and appearance - in other words, inseparable

appearance-making and the appearances made.]

The stains of unawareness and hallucinations may prevent us from recognizing mind-itself as

this unified pair. In other words, they obscure the basis for purification. [Unawareness

obscures inseparable awareness and voidness; hallucinations imagined as truly existent

obscure clarity - appearance-making by the mind.]Nevertheless, its being obscured does not

alter the fact that mind-itself has this abiding nature of clarity and voidness. Unawareness and

hallucinations can never affect the basis. Basis mahamudra, then, mind-itself, is the basis for

purification of the stains.

The purifying actionthat purifies the basisis the vajra yoga of mahamudra. The highest

class of tantra, anuttarayoga, has many yidam systems of practice, for example that ofVajravarahi (rDo-rje phag-mo, Vajrayogini). Anuttarayoga practice has two stages: the

generation stage (bskyed-rim) and complete stage (rdzogs-rim). During the generation stage,

we meditate with visualized Buddha-figures as a cause to reach the complete stage. During the

complete stage, we practice the six dharma teachings of Naropa (na-ro chos-drug, six yogas

of Naropa) and work with the subtle energy-system of chakras, channels, winds, and creative

energy-drops.

The complete stage has two parts: with signs (mtshan-bcas) and without signs (mtshan-med).

On the former, we achieve an illusory body (sgyu-lus) [in the form of the Buddha-figure

previously visualized]and are able to accomplish phowa ( 'pho-ba , transference ofconsciousness) to a pure-land Buddha-field. On the complete stage without signs, we actually

realize mahamudra [mind-itself, the subtlest mind of clear light] . These two stages of

anuttarayoga tantra practice - the generation stage and the complete stage with and without

signs - constitute the path ofthe vajra yoga of mahamudra. Following this path, we pass

through and penetrate deeper than the level of mind of the five types of sensory consciousness

and of conceptual thought. We purify the basis mind-itself of the f leeting stains of these

levels. This enables us to realize mind-itself, the unified pair of clarity and voidness.

[The Kagyu tradition transmits three mahamudra lineages and teachings, all of which are

consistent with each other and lead to the same goal:

Sutra mahamudra (mdo'i phyag-chen) emphasizes resting in the nonconceptual deep

awareness of the sphere of reality (chos-dbyings, Skt.dharmadhatu) parted from

mental fabrication (spros-bral). The deep awareness of the sphere of reality is a

synonym for the unified pair of clarity and voidness, and thus sutra mahamudra

accords with the anuttarayoga tantra teachings on mind-itself. The sutra mahamudra

lineage is based on Maitreya'sFurthest Everlasting Continuum(rGyud bla-ma, Skt.

Uttaratantra ). Its teachings were first revealed and expounded by Maitripa in

T e a c h i n g s o n N o t T a k i n g t o M i n d ( Y i d - l a m i - b y e d - p a s t o n - p a , S k t .

Amanasikaroddesha). Since this method of mahamudra practice is hidden in the sutra

teachings, it is also known as the hidden path of sutra (mdo'i gsang-lam). Its lineagepassed from Maitripa to Marpa to Milarepa to Gampopa. The four syllables tradition

(yi-ge bzhi) common to all Dagpo Kagyu schools - the twelve Kagyu lineages that

1.


Prayer Not To Be Confused about the Words ConcerningMeditation 13


16/55

derive from Gampopa, including Karma Kagyu - transmit these sutra mahamudra

teachings.]

[See: The Gelug-Kagyu Tradition of Mahamudra, Part IV, Session Five {4}.]

[Mantra mahamudra (sngags-kyi phyag-chen, tantra mahamudra) is the vajra yoga of

anuttarayoga tantra specifically mentioned in the verse. It is also known as the path of

method (thabs-lam). Through the third of the four anuttarayoga empowerments, the

discriminating deep awareness empowerment (shes-rab ye-shes-kyi dbang),

practitioners are introduced to mahamudra through the deep awareness arising through

the four joys (dga'-ba bzhi). Thus, mantra mahamudra emphasizes mind-itself as the

unified pair of blissful awareness and voidness.

2.

Essence mahamudra (snying-po'i phyag-chen) derives from both sutra and mantra

mahamudras and can be included within the two. The Kagyu lineages traditionally list

it as a separate division, however, which emphasizes receiving inspiration (byin-rlabs,

"blessings") from one's Guru. In this sense, essence mahamudra is sometimes

considered beyond both sutra and tantra. On its path, specially qualified disciples

receive the inspiration of the realizations of all the lineage masters through receiving a

vajra deep awareness empowerment (rdo-rje ye-shes-kyi dbang) conferred by a

specially qualified Guru. As a result, the disciples achieve simultaneous realization andliberation (rtogs-grol dus-mnyam). In other words, from the empowerment, the

disciples achieve realization of mind-itself, equivalent to a seeing pathway mind

(mthong-lam, path of seeing). At the same time, without passing, one by one, through

the ten levels of bhumi-mind (sa-bcu) of arya bodhisattvas, they become rid of all

obscurations, both the emotional and the cognitive ones. Able to remain in mind-itself

without ever leaving its realization again, they achieve enlightenment on the spot.

Such practitioners are called "those for whom it happens all at once" (cig-car-ba).

Others, who proceed to develop the pathway minds and levels of bhumi-mind

progressively, one by one, either through the sutra or tantra methods, are called "those

who progress through stages" (lam-rim-pa). Because the path of essence mahamudrarids practitioners of the emotional and cognitive obscurations all at once, it is known as

"the singular sufficient white panacea" (dkar-po chig-thub, all-curing single white

panacea, single white remedy, self-sufficient white remedy).]

3.

What are purified away are the stains of fleeting, deceptive confusion.Mind-itself has no

stains. However, the stains of confusion and deception - unawareness and hallucinations -

obscure it. The stains are fleeting, however, like clouds in the sky or like mist on a mirror.

Thus, they can be purified away.

The result of the purificationisa stainless Dharmakaya. "Dharmakaya," a Buddha's

omniscient awareness of the inseparable two truths, is a synonym here for mind-itself when it

is fully realized. The result attained by the purification, by the removal forever of the fleeting

stains, is the uncovering or unveiling of a Dharmakaya.

Consider, for example, the stains on mind-itself concerning cognition. When we cognize

things incorrectly, due to deceptive confusion, we perceive the clarity side [appearance,

superficial truth]as truly existent objects of cognition and the voidness side [consciousness,

deepest truth]as a truly existing "me." When we remove the stains of unawareness and

hallucination from the basis for purification - mind-itself as a unified pair of the two truths,

clarity and voidness - we uncover a Dharmakaya free of these fleeting stains.

The result of the purification, then, is to reveal a Dharmakaya with double purity: natural

purity and attained purity. The natural purity of mind is the natural state of mind-itself, which


Prayer Not To Be Confused about the Words ConcerningMeditation 14
http://www.berzinarchives.com/web/en/archives/e-books/published_books/gelug_kagyu_mahamudra/pt4/mm_17.html


17/55

pervades all beings as the naturally abiding Buddha-nature (rang-bzhin gnas-pa'i rigs). By

nature, mind-itself is free of all stains. The attained purity is the purity attained as the result of

removing forever the obscurations of the fleeting stains. This requires the full realization of

voidness as taught by Buddha. Double purity, then, is the unified pair of the beginningless

primordial purity of deepest truth [inseparable awareness and voidness]and of the purity

attained by purifying the superficial truth [appearances]that deepest truth makes appear. This

is Buddhahood, Dharmakaya.

In short, this prayer is to purify mind-itself with the vajra yoga [anuttarayoga]methods of

mahamudra, in order to remove forever the fleeting stains of confusion and to reveal a

Dharmakaya, free of all stains, and thus doubly pure. This is the prayer not to be confused

about the meaning of the wordpurify.

The prayers not to be confused about the meaning of the words are divided into two sections:

a brief explanation of their meaning,1.

a detailed explanation.2.

Prayer Not To Be Confused about the View, Meditation, andBehavior

Verse 8, the brief explanation of not being confused about the meaning of the words, concerns

not being confused about the mahamudra view, meditation, and behavior:

(8) Self-confidence in the view is to cut off

interpolations from the basis.

The essential point of meditation is to safeguard

against wavering from that.The supreme behavior is to cultivate meditation's

(essential) point displaying as everything.

May I gain self-confidence in the view,

meditation, and behavior.

This verse speaks of mahamudra meditation in terms of three aspects: the view on which to

meditate, the meditation itself, and the behavior that enhances the meditation.

Self-confidence in the view is to cut off interpolations from the basis. A correct

mahamudra view is stable when it has the certitude that cuts off all interpolations from thebasis mahamudra. The specific interpolation here is that of false conceptual cognitions, which

simultaneously make appearances of true existence and grasp for true existence. Interpolation

adds these false conceptual cognitions to the pure basis, mind-itself. [It does this in two senses

of the wordinterpolation: it adds false conception-making on top of the basis and adds there

as well what this false conception-making interpolates. In other words, the false conceptual

cognitions themselves are interpolations and they themselves interpolate.]They obscure the

unified pair of clarity and voidness [the unified pair of (1) inseparable appearance-making and

appearances and (2) inseparable awareness and voidness.

The false conceptual cognitions of true existence may aim at the appearances that the clarity

side of mind-itself naturally produces or at mind-itself.]The example given in the

commentary, however, is that of an extreme outlook (mthar-lta, extreme view) [a disturbing

attitude that regards the appearances that mind produces from the point of view of an extreme


Prayer Not To Be Confused about the View, Meditation, and Behavior 15


18/55

outlook. It regards the appearances of the five aggregates and the self (the "me") with either

the interpolation of the extreme of eternalism or the repudiation that is the extreme of

nihilism. The five aggregates are the nonstatic factors that comprise each moment of our

experience - (1) forms of physical phenomena, (2) feelings of some level of happiness, (3)

distinguishing (recognition), (4) other affecting variables, and (5) types of primary

consciousness. Here, the commentary mentions only the interpolation of eternalism. It

interpolates that in any moment of experience, the objects of cognition that appear are truly

existent objects and the consciousness of them that appears is a truly existent "me."]

When we achieve self-confidence in the view, we cut off the interpolations projected by the

false conceptual cognitions and we cut off the interpolating conceptual cognitions themselves.

Both come with our realization of the unified pair of basis mahamudra, which is naturally free

or purified of these interpolations.

[Mind-itself is naturally free or purified of both (1) the true existence interpolated by false

conceptual cognitions and (2) the false conceptual cognitions that interpolate it. In other

words, it is naturally free or purified both of (1) true existence itself and (2) the

appearance-making and grasping for true existence. Mind-itself is also naturally free orpurified of non-true existence, both true and non-true existence, and neither true nor non-true

existence, as well as any false conceptual cognitions that may interpolate them. Mind-itself is

a nondenumerable ultimate phenomenon (rnam-grangs ma-yin-pa'i don-dam), a voidness

beyond all words and concepts of the four impossible extremes.]

As the basis, mind-itself, is naturally pure of interpolations,the essential point ofmahamudra

meditation is to safeguard against wavering from that.This means to safeguard and

maintain the natural purity of mind-itself without mental wavering or wandering from it.

Mahamudra meditation is the joined pair (zung-'brel) of shamatha (zhi-gnas, a stilled andsettled state of mind) and vipashyana (lhag-mthong, an exceptionally perceptive state of

mind). It is single-pointed concentration on the abiding nature of reality (basis mahamudra),

without such faults in the concentration as flightiness of mind, mental dullness,

foggy-mindedness, sleepiness, or staleness. The faults may be summarized as "wavering".

The description here of joined shamatha and vipashyana as being free of mental wavering

from basis mahamudra conforms perfectly to the Prasangika-Madhyamaka view as expressed

by Nagarjuna inRoot Verses on Madhyamaka, Called "Discriminating Awareness"(rTsa-ba

shes-rab, Skt.Prajna-nama-mulamadhyamaka-karika). [As the opening homage verse,

Nagarjuna wrote, "I prostrate to the fully enlightened Buddha, the holiest philosopher, who

taught dependent arising]without cessation, without arising, [without nihilism, without

eternalism,]without coming, without going,[without multiplicity, without oneness, without

pluralism, stilled of mental fabrication, a peaceful end."

Mental wavering entails thearisingandceasingof false conceptual thoughts - mental

fabrication (spros-pa) - with our attentiongoingafter them andcomingback. The shamatha

aspect of correct mahamudra meditation, stilled of mental fabrication, protects against such

mental wavering. It safeguards and maintains the basis that is naturally free of such

interpolating thoughts.

Further, false conceptual cognitions interpolate appearances of true existence. True existence,however, does not exist at all. It does not actuallyariseorcease,comeorgo. Moreover,

although appearance-making of true existence occurs, the appearances of true existence




19/55

themselves do not have a truly existentarisingorceasing, a truly existentcomingorgoing.

With realization of this, the vipashyana aspect of correct mahamudra meditation safeguards

against the mental wavering of grasping for true existence. It safeguards and maintains the

basis that is naturally free of interpolations of true existence - the "peaceful end."]

Thus, with self-confidence in the correct mahamudra view of the basis, meditation is like an

eagle flying high in the sky. It becomes easier and easier. [The more confident we are (1) in

mind-itself being free of false conceptual cognitions that interpolate and which are themselves

interpolations, and (2) in mind-itself being free of the true existence that the false conceptual

cognitions interpolate, the easier it is to maintain joined shamatha and vipashyana on

mind-itself, naturally free from interpolations. Just as an eagle soars high in the sky without

flapping its wings, likewise our meditation proceeds easily, without any wavering.]

The supreme behavior is to cultivate meditation's (essential) point displaying as

everything.Mind-itself pervades everything: all the appearances we cognize are its natural

display (rtsal), like the glitter of a precious gem. The essential point of meditation is to

maintain focus on mind-itself, free from interpolations of false conceptual cognition. No

matter what we do, we need to use our activity to cultivate, enhance, or strengthen ourmeditation. Thus, in all our behavior, the supreme way of acting is without a duality between

total absorption (mnyam-bzhag, "meditative equipoise") on mind-itself and subsequent

attainment (rjes-thob, "post-meditation") realization of everything existing and functioning

like an illusion.

[The first moment of conceptual cognition makes appearances of commonsense objects

without interpolating anything. The appearances are like an illusion. They are the display of

mind-itself.]While acting, we must be sure not to fall to samsara [by interpolating with

subsequent moments of false conceptual cognition. If we apply the essential point of

mahamudra meditation in all our activity, we do not interpolate false conceptual cognition ortrue existence on to the illusion-like appearances. We maintain focus on mind-itself as

inseparable clarity (unified appearance-making and appearances) and voidness (unified

awareness and voidness).

Clarity and voidness, as the two truths, are inseparable. Yet, before enlightenment, voidness is

more prominent during the total absorption phase and clarity is more prominent during the

subsequent attainment phase. Thus, there is no duality between the two phases. The more we

are able to maintain correct meditation on the correct view during our activity, the more it

enhances our meditation itself. In other words, safeguarding against interpolation with false

conceptual cognition while acting during the subsequent attainment phase reinforces

safeguarding against it in meditation during the total absorption phase.]

May I gain self-confidence in the view, meditation, and behavior. The prayer is to gain

self-confidence and stability in the view, meditation, and behavior by harmonizing and

integrating the three in this way.

The detailed explanation of not being confused about the meaning of the words is divided into

three sections:

eliminating interpolation in terms of the view,1.

meditation practice,2.attaining perfection in behavior.3.




20/55

Eliminating interpolation in terms of the view is divided into two sections:

brief explanation,1.

detailed explanation.2.

Prayer to Eliminate Interpolation in Terms of the View: Brief

Explanation

Verse 9 is a brief explanation of eliminating interpolation in terms of the correct view of

mahamudra:

(9) All phenomena are miraculous emanations of the mind.

Mind is no mind: it is devoid of an essential nature as mind.

Void and so, without obstruction, it makes anything appear.

Having examined this well, may I cut out the root

from the basis.

All phenomena are miraculous emanations(rnam-'phrul)of the mind. All phenomena that

we cognize are the play of the mind. They are cognitive appearances that are emanations of

the mind.

[We cognize only one moment at a time. One moment of external sensibilia, for example a

collection of patches of colored shapes, acts as the focal condition (dmigs-rkyen, objective

condition) and direct cause (dngos-rgyu) of the visual nonconceptual cognition of the patches

that occurs the next moment. This is not the Chittamatra (mind-only) position that external

phenomena do not exist at all.

At the time of the visual cognition, the moment of the external patches of colored shapes thatdirectly caused it no longer exists. It is hidden (lkog na-mo) to that cognition and is only

cognized indirectly by it (shugs-la shes-pa). What the visual nonconceptual cognition directly

cognizes (dngos-su shes-pa) is a mental derivative (gzugs-brnyan, mental reflection), an

opaque mental aspect (rnam-pa) that represents the external patches of colored shapes. Only

the mental representation of the patches is the appearing object (snang-yul) of the visual

nonconceptual cognition.

In the first moment of conceptual cognition, the appearing object is an opaque mental aspect

that represents a conventional commonsense object, such as an orange. An " orange" does not

exist as an external object that extends over time and over the sensibilia of all the senses:sight, smell, taste, and physical sensation. An external "orange" is not cognized even

indirectly by the conceptual cognition of an orange imputed on the mental reflection of

external patches of colored shapes. It is in this sense that the static category of a truly existent

" orange," imputed on the appearing object from the second moment of conceptual cognition

onward, is devoid of an actual basis on which the word is affixed (an external "orange" as a

commonsense object extending over time and the sensibilia of all senses).]

[See: Fine Analysis of Objects of Cognition: Non-Gelug Presentation {2} {5}.]

All phenomena that appear to our sensory or mental consciousness are miraculous emanations

of the mind, like in a dream. [Thus, whether sensory nonconceptual cognition or mental

conceptual or mental nonconceptual cognition, everything that we directly cognize is a mental

appearance. It is the clarity aspect of both mind-itself and the consciousness that cognizes it.]


Prayer to Eliminate Interpolation in Terms of the View: Brief Explanation 18
http://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/fine_analysis_objects_cognition/fine_anal_obj_nongelug.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level5_analysis_mind_reality/cognition_theory/level_b_fine_analysis/fine_analysis_objects_cognition/fine_anal_obj_nongelug.html


21/55

The appearances have no true existence independent of being appearances of the mind. They

have no real base of existence [that establishes their true existence, non-true existence, both,

or neither by its own power from the side of the appearance.]They are but the projections of

our consciousness.

We might imagine [like the Chittamatra assertion]that the mind, which makes and projects

cognitive appearances, itself has true independent existence. This is not the case either.Mind

is no mind: it is devoid of an essential nature as mind.

Mind is no mind in the sense that [its manner of existence is beyond being a truly existent

mind, a non-truly existent mind, both, or neither.]Its nature is voidness, beyond all extremes.

It has no concrete existence [with any of the impossible extreme modes of existence that

correspond to words and concepts]. Conventionally, mind is a nonstatic (impermanent)

affected phenomenon; [although mind's abiding nature as clarity and awareness-voidness is

always the case, unaffected by anything. Each moment of]mind is affected by and thus

depends on causes and conditions, on subject and object, and so on.

If one pole of a duality is devoid of true existence, so is the other pole. [If a result (a projectedcognitive appearance) lacks true independent existence, it cannot be produced by a truly and

independently existing cause (mind-itself or the consciousness that projects it). Just as a result

depends on other factors, its cause must also depend on other factors - such as on other

conditions and on the result itself - in order to exist and function as a cause. The same is true

for the external sensibilia that are the direct causes for sensory nonconceptual cognition. They

too lack true independent existence.]

Void and so, without obstruction, it makes anything appear.Although mind is devoid of

the four impossible extreme modes of existence, its voidness does not obstruct its clarity,

which means it does not obstruct i ts appearance-making or the appearances it produces.Inseparable awareness and voidness is deepest truth. Its inseparable appearance-making and

the appearances it produces is superficial, conventional truth. Deepest truth does not obstruct,

block, or refute superficial truth. Voidness does not obstruct or refute appearances. The two

truths are an inseparable unified pair. In short, mind experiences what happens around us even

though the mind is devoid of true existence, and so on.

Having examined this well, may I cut out the root from the basis.The prayer is to be able

to examine, analyze, and realize these points completely and thus to be able to cut out

confusion and interpolation, the root of our suffering, from the basis, mind-itself.

The detailed explanation of eliminating interpolation in terms of the view is divided into four

points:

gaining certainty that the source of appearances is mind,1.

the four (impossible) extreme modes of existence of mind,2.

showing that there is no contradiction between voidness and dependent arising,3.

cutting all doubts in order to realize the nature of mind.4.

Prayer to Gain Certainty that the Source of Appearances is Mind

Verse 10 is a prayer to gain certainty that both appearances and awareness of them arereflexive aspects of mind-itself.


Prayer to Gain Certainty that the Source of Appearances is Mind 19


22/55

(10) Reflexive appearances, never experienced as real,

are deceptively confused into objects.

Reflexive awareness, by the power of unawareness,

is deceptively confused into a self.

By the power of this dualistic grasping, we roam throughout

the expanse of compulsive existence.

May I once and for all cut out the root of deceptive confusion,

my unawareness.

The root of deceptive confusion( 'khrul-ba) is theunawareness(ma-rig-pa) of how

phenomena and the self ("me") exist. Because of this unawareness, we grasp at phenomena

and the self as having true existence. This unawareness and grasping are with respect to two

aspects of mind-itself:

the affected phenomena that are the innate, automatic, reflexive appearances

(rang-snang) or play (rol-pa) of mind-itself and

1.

the nature of mind as the affected phenomenon that is the innate, automatic, reflexive

awareness (rang-rig) of its own play.

2.

Neither of these has true existence.

We can never experience mind-itself as having true existence [or as having non-true existence,

both, or neither. Its mode of existence, voidness, is beyond all four impossible extremes,

beyond all words and concepts.]To borrow the dzogchen manner of describing it,

Buddha-nature [pure awareness(rig-pa), the equivalent of mind-itself in its fully purified

state]has neither confusion nor the pacification of confusion. It is perfect in its own nature.

[The pure, perfect nature of mind-itself has never been stained by the confusion of any of thefour impossible extreme modes of existence. If it has never been stained by confusion, there

can be no such thing as the pacification of confusion, a cessation of something that has never

existed. If there is no such thing as the biological child of a sterile woman, there can be no

such thing as the death of the biological child of a sterile woman. In this sense, mind-itself is

beyond not only true existence, but also beyond non-true existence (the voidness or total

absence of true existence). True existence and non-true existence are objects only of

conceptual cognition. They are the nonexistent references conceptually implied by concepts

and words. Thus, mind-itself is beyond all words and concepts.]

Although mind-itself, in its own perfectly pure nature, has neither a truly existing aspect nor a

deceptive aspect, nevertheless it gives rise to deceptively confusing appearances of seemingly

true existence. The traditional analogy for the deceptively confusing appearances is the black

tarnish (g.ya') on rubbed gold (brdar-ba'i gser).

[Gold is an inert metal that does not oxidize or tarnish when it is a hundred percent pure. If

gold has black tarnish, its purity needs to be tested by scorching to examine the exterior,

cutting to test the interior, and rubbing it against a black touchstone to see if it leaves an

unbroken gold streak. If the gold sample fails the test, this indicates that the gold is an alloy.

The pure gold has been adulterated with impurities, namely other metals. It is the adulterating

other metals that tarnish, not the gold itself.]

The tarnish arises simultaneously with the existence of the gold alloy; it was not created at

some point later. Although the nature of gold itself is pure and untarnished; the nature of gold




23/55


24/55

Thus, from this point of view, Buddha-nature [as the unified pair of natural and causal basis

mahamudras]is nonstatic and not eternal. We can understand this by meditating on the twelve

links of dependentarising [which outline the process of uncontrollably recurring rebirth

(samsara), arising from unawareness.]

[See: The Twelve Links of Dependent Arising {7}.]

Simultaneous with the deceptively confusing appearances comes grasping for true existence

and the disturbing emotions and attitudes. Just as the tarnish that appears on gold alloy is not

external to the gold but arises simultaneously with the gold alloy, the same is true with the

deceptively confusing appearances. They are not external to mind-itself as an

all-encompassing foundation or basis, but arise simultaneously with it. [Thus, samsaric

rebirths, filled with deceptively confusing appearances, uncontrollably recur through the

mechanism of the twelve links of dependent arising. They continue to arise because of the

unawareness that accompanies deceptive appearance-making, grasping for true existence, and

the disturbing emotions and attitudes.

Pure gold and impurities alloyed together, and similarly milk and water mixed together, willnot naturally separate out from each other. Likewise, alayavijnana with its habits of karma and

habits of unawareness will not naturally separate out from mind-itself. Only the subtle

energy-systems and gross bodies of specific rebirth states separate out from mind-itself at the

time of each death. For alayavijnana and the habits of karma and of unawareness to separate

out, mind-itself (natural and causal basis mahamudra) needs to be purified of them through

methods such as pathway mahamudra.

Moreover, both gold alloy and pure gold shine with luster, because of the intrinsic quality of

gold. Similarly both basis (unpurified) mind-itself and resultant (purified) mind-itself

automatically give rise to appearances as their reflexive play or luster (gdangs), because of theintrinsic nature of mind-itself as a unified pair of clarity (appearance-making) and awareness.

Thus, appearance-making is always the reflexive play of mind-itself. The appearances are

deceptively confusing due to the habits of unawareness imputed on the alayavijnana.]

Reflexive appearances, never experienced as real, are deceptively confused into objects.

Cognitive appearances can never be experienced as real (yod), which means they can never be

experienced as having true existence independent of mind. They are the reflexive appearances

(rang-snang) of mind-itself. The clarity nature of mind-itself [reflexive appearance-making]

gives rise to them.

We must not be confused about the conventional nature of the mind [the unified pair of clarity

(appearance-making) and appearances (gsal-snang)] . We need extreme care not to be

deceived and to confuse the appearances to be concrete external objects, as if they existed

independently of the clarity aspect of the mind that makes them appear. [We need to realize

that cognitive appearances are "reflexive" in that they come from mind-itself.]They do not

have a nature of existing "outside." The deepest truth (ultimate truth) is the unified pair of

clarity and voidness [with voidness as the unified pair of awareness and voidness.

Appearance-making and appearances are inseparable from awareness (the cognitive aspect of

mind) and voidness].

For example, our conceptual cognition makes us experience the cognitive appearance ofsomeone as a friend or as an enemy. This cognitive appearance then triggers our minds to give

rise to various other types of conceptual cognition or thought, such as attachment or hatred.


http://www.berzinarchives.com/web/en/archives/sutra/level2_lamrim/intermediate_scope/twelve_links_dependent_arising/twelve_links_01.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level2_lamrim/intermediate_scope/twelve_links_dependent_arising/twelve_links_01.htmlhttp://www.berzinarchives.com/web/en/archives/sutra/level2_lamrim/intermediate_scope/twelve_links_dependent_arising/twelve_links_01.html


25/55

[The first moment of conceptual cognition does not give rise to appearances of true existence

and does not grasp for true existence. These occur only during subsequent moments of

conceptual cognition. During those moments,]we transform these thoughts [the cognitive

appearances of an enemy and hatred, for example,]into concrete objects [truly existing

independently of the mind that gives rise to them]. As soon as we do this, a further

degeneration occurs. Our conceptual cognition [that grasps for true existence]gives rise to a

different quality of disturbing emotion and, based on its compelling force, we commit various

karmic actions.

For example, we think of a person, think of something he has done, such as cheat us, and

instantly experience a moment of anger arising. If we are capable of recognizing the clarity

nature of the mind [that reflexively gives rise to these cognitive appearances], there is no

reason to develop compelling disturbing emotions based on this nature [that mind can give

rise to anything]. It is the act of transforming cognitive appearances into seemingly concrete

objects that brings about all our suffering. If, on the contrary, we stop the clarity aspect of our

minds from giving rise to such appearances [of truly existing objects], we will experience the

bliss [of being free from grasping for true existence and from the suffering that it engenders.

This is the natural or reflexive bliss of mind-itself, which has always been free of grasping andsuffering.]We need to rid ourselves of deceptive confusion about the reflexive appearances

our minds produce and thus stop our conceptual minds from producing appearances of them

as truly existent objects and grasping for their true existence.

Reflexive awareness, by the power of unawareness, is deceptively confused into a self.

Mind-itself is inseparable clarity and voidness. Voidness itself is inseparable awareness and

voidness. When we are unaware of this nature of mind-itself, we become deceptively confused

and misconceive that mind is a truly existent "me." The mind, however, has no true existence.

[Beyond all words and concepts of the four impossible extreme modes of existence,]i

beru khyentse rinpoche commentary an aspitation prayer for the definitive meaning of mahamudra by...

Documents