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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
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Commentary onAn Aspiration Prayer for theDefinitive Meaning of Mahamudra
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(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.
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(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
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(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}.]
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General Prayer of Dedication 3
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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
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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).
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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
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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
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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
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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)
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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.
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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.
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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.
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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.
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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
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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
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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
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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.
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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.]
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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.
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(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
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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.
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[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