No More Learning

Shantideva gives the example that the mind is like a door with mindfulness and awareness the guards at the door. For instance, in a house everyone must come through the door whether they are an important guest or a thief. So the door is very important. If thieves see that there is a very strong or powerful guard there they won't attempt to break in. On the other hand, if they see that there is no guard or a very weak one, they will go ahead and attempt to break in and steal. The disturbing emotions and discursive thoughts are like the thieves or bandits that are trying to steal. Mindfulness and awareness are like the guard at the door preventing things from being stolen. We can also say the mind is like a bank. Mindfulness is like a guard at the door ofthe bank that needs to be very powerful and well equipped with a gun. If the guard isn't powerful and vigilant, he can'~ protect the bank. Sometimes mindfulness is lost, like in an Indian bank. In India the guard ofa bank is supposed to be guarding against thieves and bandits but he is also a dangerous person because he has a gun. He might just come in and hold up the bank himself. So they have the gun chained to a pillar outside the door so he can still brandish it around, but he can't go anywhere with it himself. This example shows that as well as the guard of
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mindfulness, we also need awareness to make sure that the mindfulness is taking place properly.
140. The balance ofmind between tight and loose must always be kept. 141. Thus subtle, gross and strong thoughts will be pacified.
With careful mindfulness and awareness, the mind should be in a state of being perfectly toned, neither too loose nor too tight; being perfectly balanced between those two at all times. In this way all the different kinds of thoughts, subtle discursive thoughts, more obvious and very powerful thoughts, will all eventually be pacified.
142. Remain in the state ofnatural, uncontrived mind. 143. Gradually, the four grades o fexperience will arise.
When thoughts are thus pacified, one can abide within an uncontrived, natural state. If one is meditating in that state, the experience is of greater and greater clarity and gradually the four stages of experience will arise in succession. First one's meditative experience is "the waterfall from a high cliff" which is the experience of first meditating, because it seems that one has many more thoughts and mental disturbances than before one began meditating. If one tries to meditate, everything seems much more turbulent than before. But in fact it is not more turbulent, it is just that one has now taken a look at the mind and naturally understands what it is like. So one is now more aware ofall the turbulent and subtle thoughts that arise. The second stage is the stage of "the flow of a river. " It is like a great river that is somewhat calmer and more peaceful, slowly moving towards the sea. The third stage is "an ocean without waves" where the mind is completely still and stabilized like a still ocean. The fourth stage is "the sky without clouds" which
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is an absolutely transparent, dear state, much like water evaporating off the ocean.
144. The sun o fluminosity will continuously shine
145. And the root ofMahamudra meditation will have been planted. 146. Ifit is lacking, talk ofhigher realization
147. Resembles building a castle without a foundation.
After these four experiences have gradually come about m succession, finally the stage of dear light will take place, or as the text says, "the sun of luminosity continuously shine. " The mind will abide constantly, just like a sun that doesn't rise and set, but is always present in a state of clarity. When that happens, one has established the foundation of the meditation of Mahamudra. It is stabilized and the root has been planted.
Without having a true or abiding experience of the meditation of Mahamudra arising in one's stream of being, just imaging that "I have a great experience" won't work. It is just like building a house without a foundation. A house needs a strong foundation and without it will never be solid or strong.
148. Yet being too attached to it is an activity ofmara.
There are certain experiences (Tib. nam) that occur when the mind is already in great clarity. If these experiences occur, it is very good. However, we must not become attached to these experiences. As soon as we start to have thoughts like, "This is really important. I have attained great clarity" or "I have attained stability of mind," then this is called "an activity of mara. " The maras were the negative forces that tried to keep the Buddha from reaching enlightenment. They are not an external demon as they are
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sometimes portrayed. A mara is more an obstacle to a spiritual practice or to our samadhi meditation.
Sometimes we may have very good meditation with good experiences. Many people repeat that their meditation goes very well with either good clarity or good abiding; then one day they can't seem to retrieve it. One day it is good, then it won't happen again. This can create a great deal of hope and anxiety, creating a problem in our meditation. We become attached to the good experiences and worry about the bad ones. Actually, our view should be that whatever experience arises in the mind doesn't matter. If a good experience arises, that's very good; if a bad experience arises, it doesn't make any difference. This is because the mind is basically a collection of all kinds of experiences-good and bad and mixed experiences-that constantly arise and there is really no difference of what kind of experience it is. Nagarjuna says these meditative experiences and people are like mangos. Mangos often look ripe on the outside, but when they are opened, they may not be ripe. At other times, mangos look like they are not ripe on the outside, but upon opening them they are very ripe. So it is with mind-sometimes it has good experiences, sometimes it has bad experiences, sometimes it only seems to be good or only seems to be bad. But essentially, there really isn't any difference between these two conditions.
149. Those who have studied little, but apply great effort 150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
We shouldn't have any attachment to whatever experience arises. Someone who perseveres with effort for a while and feels something has happened in their meditation experience might become very confused by the experience and start to develop pride, thinking, "Now
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I really have good qualities. " Then that good experience itselfleads to confusion so that they are "guiding themselves and others to the lower realms. " So it is important not to become too attached to any expenence.
I52. Bliss, clarity, and non-thought may be wonderfUl experiences, I 53. But they are causes ofsamsara ifone clings to them.
Even the very excellent experiences that occur in samadhi such as bliss, clarity and non-thought can be the actual cause of samsara if there is any kind of fixation or attachment to these experiences. It is important never to get attached in this way.
So, in summary, this chapter described the meaning and actual practice of meditation and the possible ways to go astray and the mistakes that can happen, and how to avoid them.
Questions
Question: What is the relationship between "co-emergent mind" and what is called "ordinary mind. "
Rinpoche: The relationship between co-emergence and "ordinary mind" or thamalgyi shepa in Tibetan is that they are pretty much the same thing. Generally, co-emergence is used to describe the true nature of things. Thamal gyi shepa is a very special term used by some of the Kagyu lamas because if you have some kind of hope when you meditate that you really are going to meditate on this fantastic state, on this nature of mind, this wonderful state of mind, it could put one into a bad frame of mind. To keep people from looking forward to this great fantastic thing, certain Kagyu lamas began to use this very uncommon word so that meditators would
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not have so much hope, because it is actually just very ordinary, normal mind. The idea of co-emergence (/hen chig) sounds very esoteric and difficult to understand, very far away. However, if we translate it as ordinary mind (thamal gyi shepa) it is easier to understand, just the uncontrived mind that one already has.
Question: How do we deal with anger using this Mahamudra approach?
Rinpoche: Looking at the essence of anger-if you have the introduction or transmission then there is nothing there, and if you realize that, it is pretty much Mahamudra. Usually all the things that occur in the mind, whatever they are, happiness, sadness, and so forth, you should regard them essentially as, "wind moving in space," as it says in some commentaries. No matter how much wind blows in space, nothing is harmed. In that way, when kleshas or happiness or sadness arise there is no problem whatsoever. You have to realize that. You have to stabilize it, you have to meditate.
Question: Could you please explain the relationship between having the view and meditating
Rinpoche: First there is the sutra tradition according to the view of Middle-way, there is emptiness, and emptiness is like such and such. There is the Buddha-nature which pervades all beings, and it is like such and such. Clearly contemplating these things is a kind of understanding that comes from mental activity. Thinking about it and figuring it out- "this must be what it is like" and so on, then a kind of experience takes place.
Secondly, based on experience, then an authentic lama gives a pointing out experience of mind's nature. Whether or not the individual has a good understanding of the texts or not, the lama says, "Sit here, look at your mind and meditate! " Then the lama
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asks, "What arises? " "What is mind? " "What is it like? " "Where is it? " Some lamas like Trungpa Rinpoche give an introduction to ordinary mind. This is giving the view based on experience. Once you have this view, then you meditate on it. So it is the view based on the introduction or transmission, and is followed up by meditation.
Question: Why is view and meditation inseparable?
Rinpoche: View is like the door. Then contemplating again and again, eventually, whenever you meditate it is there. When the view is first introduced it is not yet stable. You think, "Oh yes, that is probably so" or, "Oh, maybe not, that is not really it" and so on, with many fluctuations. Then when you have meditational experience of it, whenever you meditate, you arrive exactly right on it.
Question: Do the four experiences come after mind is abiding in its own place?
Rinpoche: The Tibetan word rang bab means falling on itself or, by itself, and refers to the natural essence of mind. Abiding in that means that if you can maintain it, it will gradually increase and grow until you are actually abiding in it. So the four experiences describe that process. The essence is revealed, but then practice makes it actually happen. Just by persevering in meditation the four experiences will arise by stages.
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Obstacles in the Practice of Mahamudra
II. PATH MAHAMUDRA 'vhARECONTINUING WITII THE explanation ofpath Mahamudra,
154. Having hammered the nail ofdevotion into your heart 155. When rock hits bone in natural awareness
156. The ultimate lineage ofblessing is transferred.
The main methods for avoiding obstructions and errors to spiritual practice are devotion and perseverance. With these two qualities, the blessings ofrealization are transferred to our mind stream and obstructions and errors are eliminated.
When the text says to fix or even hammer in the nail ofdevotion into one's heart, it is stressing devotion. How should we develop devotion and nail it to our heart? Just as when you nail some object in place so that it becomes very strong and immovable, in the same way, ifwe have intense devotion then our mind becomes extremely
W
a~dthe second ofthe three parts, the various obstacles and errors that can occur in the practice of Mahamudra.
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strong and stable. So, in general, the method for attaining stability is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone in natural awareness. " Only when rock hits bone at exactly the right place will it break. It is an old example for precision. If we have devotion, stability ofmind, and great perseverance, then the blessings of the absolute lineage are transferred. These blessings are as if the realization of the lineage masters, from Vajradhara right down to our own root lama, all that experiential realization that is in the mind streams of all those lamas, is transferred to our own mind stream, and arises in us.
157. Not getting lost in the four types o fdeviations,
To achieve the realization of the absolute lineage we must eliminate the four deviations (Tib. shorba). These deviations all have to do with incorrectly understanding emptiness. The first deviation we must eliminate is getting lost in emptiness as the basis of things. This is thinking that there is really nothing at all-there are no appearances, no emptiness, nothing exists at all. It is when we really don't understand the true nature of emptiness and we cling to the idea of it as nothing at all. This error in understanding is the first deviation.
Second is the deviation ofgetting lost in emptiness as the path. This occurs when we believe that emptiness means that there is no such thing as accumulating merit or accumulating negative karma. Believing this, we don't accumulate positive actions and avoid negative ones. In other words, the deviation is not taking into account karmic cause and effect and this is the second deviation on the path.
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The third deviation is believing that emptiness is the remedy. When we do not believe emptiness is the natural state of both the disturbing emotions and the remedies we make a mistake; we do not understand that what is to be eliminated and its remedy are inseparable in essence. The deviation is that one may think every time a disturbing emotion arises we have to meditate on emptiness using emptiness as a remedy. This is not the correct attitude because this way we do not recognize the essence, we only use a concept of emptiness as a seeming opposite.
The fourth deviation is applying the label or seal of emptiness. This occurs when a thought arises and we think that this or that is emptiness, or we do some work and think "this is emptiness. " First we cling to the idea that external phenomena are real things, then when we learn about emptiness, we begin to think that everything is emptiness. This way of intellectualizing isn't any good either.
158. Not falling into the three errors,
Based on the blessings, one won't stray into these four deviations, and then not fall into the three errors. The four deviations relate to the practice ofVipashyana, and the three errors to Shamatha.
The three errors relate to the three kinds of temporary experiences one can have in Shamatha practice: bliss, clarity, and non-thought. One shouldn't have attachment to these experiences. Ifthe experience ofbliss arises, don't be attached to it. Ifexperiences ofclarity or non-thought arise, it is necessary to be unattached. If, however, one is attached to the experience of bliss, then within the three realms of existence, one will not be able to go beyond the Desire Realm. If there is attachment to the experience of clarity, one will not transcend the Form Realm. And if there is attachment
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to the experience of non-thought, one cannot pass beyond the Formless Realm. So with attachment to bliss, one errs or is caught in the Desire Realm, with attachment to clarity one errs or is caught in the Form Realm, and with attachment to non-thought one errs or is caught in the Formless Realm. 26
159. Surpassing the four joys, free from the three conditions,
So the biggest faults are the four deviations and the three errors. Ifwe avoid the four deviations and the three errors, then we experience going beyond the four joys. The four joys are part of the path of means which is the practice ofworking with the subtle energies using the prana, the hindus, and the nadis. The four experiences or joys are: sublime joy; exceptional joy; transcendent joy and; free of joy, which means going even beyond joy. In general, these four joys relate to the path of means, the practices concerning channels and winds (prana).
However, the kind of realization that is generated here is beyond the four joys.
One should also be "free from the three conditions" (Tib. rkyen gsum). The three conditions or temporary experiences (Tib. nams) are, again, bliss, clarity and non-thought. In the previous instance,
the three experiences were mentioned in the context of attachment to the experience in meditation, which would be the cause of continued cycling in the three realms. Here, this freedom from the three conditions should be understood to mean that these temporary experiences will dissipate by themselves; the experience neither benefits nor harms, they occur naturally. When this has occurred, it is "freedom from the three conditions. " In general, these experiences are considered good. However, they can cause the meditation to be unstable. If there is freedom from these three experiences and one is
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just naturally happy, relaxed and peaceful, our meditation will be without a problem.
160. And connecting with the three ways ofarising,
161. wewon'tbetroubledbythemindofthethreegreatones.
"Connecting with the three ways of arising" refers to the three ways that good qualities, described previously, can arise. They can arise either gradually in stages, by leaping over (Tib. togyal) or, arise all at once. Usually, the qualities arise gradually in stages, but sometimes they "leap over," that is, they skip a stage and go directly to the next one. It is like climbing a ladder and you skip one or two of the rungs. Finally, there are times when the qualities of practice arise all at the same time without going through the stages.
Not being "troubled by the mind of the three great ones" refers to being free of the three faults of the three stages of practice. The first stage (or first prajna) arises as the result of listening to the teachings. Listening or learning means the mere understanding that arises from reading a lot of books. Sometimes this kind of understanding is confused with real experiential realization. One needs to get beyond knowledge. This kind of knowledge of purely intellectual understanding won't help. So confusing intellectual understanding with real understanding can cause the first fault. The second stage ofpractice comes from contemplation ofwhat we have heard. This understanding based on analytical reasoning can also be confused with realization. This also must be transcended. Third is the experience that comes from meditation. At first there are various temporary experiences that arise in meditation that are not true realization. We must develop the realization that transcends various transitory meditational experiences. So being untroubled by the three great ones refers to: realization beyond any exaggeration in listening,
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in contemplating, or in meditation, not mistaking their positive result for the realization itself. In practicing Mahamudra meditation, we need to make these clear distinctions between these faults and the qualities of true realization.
162. The self-arisen nature is not changed by experiences. 163. It resembles the center ofa cloudless sky.
Jamgon Kongtrul then says "the self-arisen nature is not changed by experiences. " This is the realization ofthe real, genuine character of the true nature, not simply one's meditative experiences. When that is realized, it is like "the center of a cloudless sky," which is extremely open, clear and transparent without limit or disturbing perceptions.
164. Self-aware, se/filluminating, it can't be put in words. 165. It is primordial wisdom beyond analogy or concepts.
Our intrinsic awareness (Tib. rigpa) that arises naturally from our realization is naturally clear or self-illuminating (Tib. ranggse/). It is impossible to describe this nature ofmind either in words or analogy or concepts. We cannot find any example which can accurately describe primordial wisdom.
166. The nakedness ofordinary mind
167. Without anything to understand or to boast about, 168. Is clearly seen as the dharmakaya.
This primordial wisdom is "the nakedness ofordinary mind. " It is ordinary mind or the nature of the mind itself in its natural state without any contrivance or contortion. Stark or "naked" means
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without any discursive thoughts or concepts. One must really see the essential nature of the mind, so it is naked.
Since it is naked, and therefore clear, there is nothing to understand and be arrogant about. There being nothing to understand means the mind is there so clearly one automatically understands "this seems to be ordinary mind. " But it is not like that. Arrogance or self-righteousness is when one thinks for sure, "Ah hah, this is really it," and deciding that is it. Without these two attitudes, just the naked experience and the appreciation of it without being corrupted by those two faulty positions of concepts and false certainty, when one really sees naked ordinary mind, then it is the actual vision of dharmakaya.
169. The six sense objects appear like the moon in water, 170. In the sphere o fprimordial wisdom.
At that point we will be free ofany faults or problems. The text says, "the six sense objects appear like the moon in water. " When we have reached the level of primordial wisdom (Tib. yeshe), although we see sights, hears sounds, smell smells, taste flavors, feel objects of touch, and have various thoughts arise in our consciousness, the various perceptions ofthe six senses are like the moon appearing in a still lake at night. The moon does indeed appear in the water, but there is no power to it and no actual thing there. It is just a reflection. In the same way, when we actually realize the naked ordinary mind, we shall experience the perceptions of the six senses, they will still arise, but there is no attachment to them, no harm done by them, and they make no great impact on us.
For this reason when beautiful and desirable objects are seen, there is no reaction of desire and attachment. When disgusting or ugly sights are seen, no anger or hatred arises. There is just the natural
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state, like seeing the moon in water which is "the sphere ofprimordial wisdom" meaning that everything arises within wisdom and then naturally subsides, without attachment. There is just arising and natural subsiding.
171. Whatever arises is unfobricated, the innate state.
172. Whatever is perceived has the nature o fMahamudra.
173. The phenomenal world is the great bliss ofthe dharmakaya.
Externally, all the outer objects of the senses and, internally, the thoughts arising to consciousness are, without any fabrication at all, they just naturally arise without attachment. The arising is naturally in its basic true nature, without contrivance. For this reason, whether the outer objects of perception or the inner thoughts, all are the nature of Mahamudra. If we can maintain this state then we will realize the nature of Mahamudra.
Then "the phenomenal world is the great bliss of the dharmakaya. " Whatever appears and arises in samsara is naturally seen as the dharmakaya. And since the dharmakaya is completely free from suffering, it is great bliss.
174. Meditation finding naturally its own place is Shamatha, 175. Seeing the unseeable nature is Vipashyana
176. In all phases ofstillness, movement and awareness
177. These two are not separate, but coincide.
When we reach this state ofseeing everything as the dharmakaya, we begin to meditate on the union of Shamatha and Vipashyana. This meditation is an undisturbed state (Shamatha) and, understanding the actual meaning ofseeing the unseen (Vipashyana); realizing the natural abiding state of Shamatha and Vipashyana
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manifest in seeing the unseen true nature of mind. These two must arise together.
In general, there are three phases of mind: stillness, mental activity, and awareness. The first, stillness, arises during Shamatha meditation, and one has the experience of"now my mind is still, it is abiding. " Secondly, there is movement or mental activity, when the mind is not still, but thoughts are active. Without any investigation the mind appears to be in one of these two states: either still or moving. However, when we really investigate what the difference between the still and moving mind is, we find that their essence is actually the same! Ifthere is stillness, one can't say "this is the stillness," if there is movement, one can't point to the movement. Because the essence ofstillness and movement is the same, this is awareness. Seeing that the nature of these two is no different represents awareness, the third phase. But this implies that:
178. The confusion o fdiscursive thought is not to be abandoned 179. The virtuous action ofthe antidotes cannot be achieved. 180. The time will come when you arrive naturally at this state.
Stillness, movement, and awareness are not separate states ofmind but a unity. We should realize the essential sameness of all three of them. Movement is no different than stillness, and when stillness occurs, it is no different than movement; they are the same. Thoughts arise, but if we are aware of this identity of the essence of stillness and movement, then the emanations ofdiscursive thought need not be rejected. Even though thoughts are arising they do not really change the nature of mind. So there is no need to reject them, there are no antidotes to be applied to them. Eventually we will naturally rest in this state.
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181. When you are well established in this realization, 182. You1l never be outside o fmeditation
183. At the borderline between freedom and attainment 184. Even meditation itselfhas no existence.
When the realization of Mahamudra becomes stable and goes well and no other obstacles or faults can occur, when we can really meditate on whether thoughts are still or moving, when we can meditate in good conditions or terrible conditions, then there is the meditative state only and we will never be outside meditation, because everything is meditation without a single thing not being meditation. At that time we will be "at the borderline between freedom and attainment" meaning we cannot say we are free of meditation or without meditation nor can we define the meditation itself in any way.
185. But beginners, whose discursive mind has not subsided 186. Should highly cherish meditation.
Beginners who have many discursive thoughts must really meditate.
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Progress Through the Various Stages
II. PATH MAHAMUDRA
T HIS CHAPTER DESCRIBES HOW WE gradually progress through the stages of realization. It is the third section of the path
Mahamudra.
187. By means ofmeditation, experiences come up. 188. Experiences arise as adornments o fawareness.
For the beginner, meditation is very important and it gives rise to experience. O f course, the experience doesn't always seem like a good experience. Sometimes the experience arising from meditation can be the feeling of meditation getting more difficult. Sometimes we feel we have progressed, sometimes we feel we are getting worse. However, these experiences are just effects of the meditation and we should not worry about them. Rather, we should just be aware of them and see them as useful, irrespective ofwhether they seem good or bad: They are just due to meditation.
In the practice of meditation, both the awareness of the nature of mind and the experiences that arise through meditation are
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mutually conducive. They help each other. The experiences of meditation, whether good or bad experiences, enhance the awareness of the nature of mind. If we look at it from this point of view they function as adornments of our awareness.
189. Ifone wants to divide the path, there are four yogas:
Stage by stage the experiences and realizations gradually increase. In Buddhism these are usually classified into five paths and the ten bodhisattva levels (Skt. bhumt) that the practitioner passes through on the way to realization. Similarly, based on the experience of Mahamudra that the great meditators and great lamas had, the stages of Mahamudra were divided into four stages called the four yogas.
Yoga is a Sanskrit word for "unity" and this was translated into Tibetan as naljor. The way that yoga is used in Hinduism is different from the way it is used in Buddhism. Generally, yoga is thought of in terms ofphysical exercises or the method ofusing various exercises to attain mastery over the body. This is not what "yoga" means in Buddhism at all. In Tibetan nal means the true state, the essence, the nature of mind. The second syllable jor means "to engage" or "to apply. " So naljor means "to reach a certain level of realization based on the experience of the nature of the mind. " In the case of the four yogas it means the progressive refining ofthe experience ofthe natural state (Tib. nalma), where it is actualized progressively in four parts.
190. Knowing mind's own face is "one-pointedness" 191. Andhaslesser, intermediateandgreaterstages.
The Mahamudra path is special, meaning it is not shared by other Buddhist meditations. The first yoga or stage is called one- pointedness. This occurs after having been introduced to the nature
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of mind or given the transmission of the ordinary mind. There is some actual recognition of ordinary mind, the nature of mind. This is further divided into the lesser, the medium, and the greater stage o f one-pointedness.
The lesser one-pointedness is the experience of the alternating experiences ofbliss and luminosity. Sometimes one experiences bliss, sometimes one experiences luminosity, sometimes neither. The medium one-pointedness occurs when one gains some control over meditation, by settling the mind in equipoise. In the beginning of trying to meditate one wants to stay one-pointedly in meditation but one cannot. One wants to achieve good samadhi, yet one hasn't the ability. Even when trying to rest the mind in calm abiding, it doesn't dwell in one place. In the stage ofthe medium one-pointedness one has some control and power over one's samadhi and one's ability to meditate, so that one can meditate whenever one wishes.
192. Seeing bliss and luminosity in alternation,
193. Obtaining mastery over the concentration o fmeditative equipoise. 194. And uninterrupted experience ofluminous appearances.
The experience of the greater one-pointedness occurs with the arising of luminosity, of great clear light. Of the two experiences of emptiness and luminosity, luminosity is getting very strong and arises very powerfully at this point.