Kalu Rinpoche
Profound Buddhism
From Hinayana to Vajrayana
Profound Buddhism
From Hinayana to Vajrayana
Profound Buddhism
From Hinayana to Vajrayana
Kalu Rinpoche
Translation from Tibetan into French
Fran.;ois Jacquemart
English Translation
Christiane Buchet
ClearPoint Press
San Francisco, California
Profound Buddhism
From Hinayana to Vajrayana
Published by:
ClearPoint Press
PO Box 170658
San Francisco, CA 94117
USA
The original text of this book was published in French
and was entitled Bouddhisme Profond
Copyright reserved for all countries:
Association Claire Lumiere
5 Avenue Camille Pelletan
13760 St Cannat, France
Copyright ©1995 English Edition
ClearPoint Press
Printed in CANADA
Printed on acid-free paper
Second Printing 2007
Library of Congress Catalog Card Number: 95-78919
ISBN 978-Q-9630371-5-2
Publisher's acknowledgement
The publisher gratefully acknowledges the generous
help of Wayne, Mei Yen, Gordon, and Robin Ladle;
Parson and Yvoone Wong; Nelson and Teresa Kwan;
Wilson and Wendy Tsai; Tau Fen and Shiao Yu Wu;
Ge Shin and Celia Wang; Mike and Marie Chuang;
Zimmer and Yun Ching Jan; Allen Jan; Tracy Jan;
Ghih Ning Cheng Ru; Li Ping and Yu Ping Zhao; Jeng
Long and Ying Mei Jiang; Tsai Farn Jan and Family;
Chain Shu and Family; Thomas Jan; -and Christiane
Benedict.
Many generous friends helped in the different phases
of the production. Thanks to Elson Snow, Jason
Espada, Rosemary Gilpin, Juanita Hall, and Karen
Graham. Special thanks are.due to Chen-Jer Jan who
did the lay out of the book.
Introduction
This volume is part of a series of three books devoted to Tibetan Buddhism as
seen through the teachings of one of the most revered masters of modem times,
Kalu Rinpoche. The complete three-volume work is composed of:
Excellent Buddhism
Profound Buddhism
Seaet Buddhism
The first volume, Excellent Buddhism, contains a number of biographical
documents on Kalu Rinpoche, notably the remarkable memories of Lama
Gyaltsen. The first volume also contains teachings dealing more specifically with
daily life and with the relationship between Buddhism and the West.
The second volume, Profound Buddhism, presents the teachin$5 on Hinayana
and Mahayana as esoteric aspects of Buddhism. Profound Buddhism expounds on
the absolute nature of mind, emptiness, and compassion; dealing with conflicting
emotions; the situation of the individual in the cycle of existence; and karma.
Finally, the third volume, Secret Buddhism, reveals the principles of Vajrayana,
mantras, empowennents, the six yogas of Naropa, and so on. It includes
important chapters on the lNmlo (the period of time between death and rebirth),
Tibetan medicine, and initiation lineages.
Kalu Rinpoche, Lama of Light, came to France for the first time in 1971.
Tibet, an inaccessible stronghold of highest spirituality, had remained separate up
to this time, on the grounds that the rest of the world could not understand her.
Kalu Rinpoche, then almost 70 years old, was the first, despite the skepticism of
the majority of his peers, to believe that Tibetan Buddhism could have an impact
in the West.
History proved that he was right. He taught many people during numerous
trips until his death in 1989. A great number of them were captivated by his
charismatic radiance and set out on the path of liberation. Kalu Rinpoche is no
longer with us, but the wealth, depth, and diversity of his recorded teachings
remain.
Unfortunately, these recordings are not accessible to the public. Not only is
the lamp kept in the dark, but this treasury runs the risk of becoming lost.
Reflecting on this situation, Lama Gyaltsen, Kalu Rinpoche's nephew, who was
for 40 years Rinpoche's servant and then his secretary, asked Caire Lumiere
Publishing to collect and edit all the available teachings of Kalu Rinpoche. We
have collected all the material that we have been able to find and, wishing to
present the most accurate text possible, we have retranslated these teachings
directly from the Tibetan. Lama Gyaltsen then asked OearPoint Press to translate
them into English.
We thank all persons who, in one way or another, brought their precious
contribution to this publication. We more particularly want to thank the people
of the following Dharma centers, who authorized us to use the teachings that
have been given in the framework of their institutions:
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Sogyal Rinpoche
Rigpa
22 rue Burq
75018 Paris, France
Tsenjur Rinpoche
Kagyu Kunkhyab Chuling
4939 Sidley Street
Burnaby, B.C., Canada VSJ 1T6
LamaGyurme
Kagyu Dzong
40 route circulaire du Lac Daumesnil
75012 Paris, France
LamaGyurme
Vajradhara Ling
Chateau d'Osmont
Aubry-le-Panthou
61120 Vimoutiers, France
Lama Sonam
Kagyu Ling
Chateau de Plaige
71320 Toulon-sur-Arroux, France
Lama Tonzang
Karma Migyur Ling
Montchardon
38160 lzeron, France
Mrs Camille Vitrac
Kagyu Djong Sonam Ling
261 promenade des Anglais
06200 Nice, France
Karma Shedrup Gyamtso Ling
33 rue Capouillet
1060 Brussels, Belgium
-8-
Table of Contents
Introduction . . . . . . . . . . . . . . . . . . . . . . • . . . . . . . . . . . . . . . . . . . . . . . . 7
The Method of Processing Emotions in the Hinayana: Rejecting
Them ..........................•................•....... 15
THE SMALL VEHICLE ................•.........•...•.....
PERSPECTNES ON THE LIFE OF THE BUDDHA ....•..........
THE FOUR NOBLE TRUTHS ................................
HINAYANAANDTHEWEST ...............................
DISCWLINE AND AUSTERITY ....•...•......................
ORIGIN OF THE COMMUNITIES .....•......................
REJECTING EMOTIONS ...................................
THE FOUR A'ITENTIONS ...................................
THE FOUR RIGHT RENOUNCEMENTS .....•.............•...
BECOMING FIRE ......................•..............•....
THE ARHAT STAGE .......•..............................
A LIVING TRADITION ....................................
PRACTICE OF THE FOUR ATIENTIONS ......................
16
16
18
19
20
21
22
23
25
25
26
27
28
The Method of Processing Emotions in the Mahayana: Transfonning
Them ................................................... 31
EXTENTOFTJiEMAHAYANA .................•........... 31
BODHICITTA ............................................
THE THREE BODIES OF SAMSARA ..........................
EMPTINESS AND COMPASSION ............................
TRANSFORMING EMOTIONS ...............................
DEGREES OF EMOTIONS ............•......................
TRANSFORMING BLINDNESS ..............................
TRANSFORMING DESIRE ..................................
THE MERCHANT AND THE COURTESAN ....................
TRANSFORMING AVERSION ...............................
TRANSFORMING PRIDE ...................................
TRANSFORMING POSSESSIVENESS ..........................
TRANSFORMING JEALOUSY ..........................•.....
33
34
35
36
36
40
41
42
44
45
47
47
The Method of Processing Emotions in the Vajrayana: Simply
Recognizing Them ........................... , . . . . • . . • . . . . . 49
TANTRAS AND SEXUAL DESIRE ...................•........ 49
SIGNS OF SUCCESS ......•............•...••...••...••••.. 50
-9-
FORTUNE AND MISFORTUNE OF THE WEST .................
ORIGIN OF EMOTIOfllS ....................................
IS THE MIND SQUARE? ....................................
BENEFIT OF TAKING REFUGE ..............................
SEARCHING FOR THE MIND WITH A PIN ....................
MEDITATION ON THE MIND ...............................
THE SPACIOUS MIND ...................... _...............
THE FLYING MIND .......................................
RECOGNIZING THE ESSENCE ..............................
RIPPLES ON WATER ......................................
KING INDRABODDHI EXTENDS AN INVITATION TO THE ·
BUDDHA ...............................................
52
53
54
55
56
57
58
59
60
63
Compassion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
A LINK OF KINSHIP WITH ALL BEINGS .....................
SAMSARA IS COMICAL! ...................................
UNIVERSAL COMPASSION' .................................
LOVING OUR ENEMIES ....................................
FOUR KINDS OF GIVING ..................................
TAKING SUFFERING, GIVING HAPPINESS ...................
EMPTINESS AND COMPASSION ............................
THE PAINFUL CON'DITION OF ANIMALS .....................
PROVIDING REAL ASSISTANCE ............................
SAVING LIFE ............................................
FISHES HAVING BECOME DEVAS ...........................
AN ASSOCIATION' WITH FISH ..............................
67
67
67
68
69
71
72
73
74
74
75
76
77
65
Common Preliminaries • • • • • • • • . • • • • • • • • • • • • • • • • • • • • • • • • • • • • 79
THE PRECIOUS HUMAN EXISTENCE ........................ 79
Dmwbacks of the Animal Realm . . . . . . . . . . . . . . . . . . . . . . . . . • • . . . . . • 80
Three Categories of Human Beings • . . . . . . . • . • . . . . . . . . . . . . . • . . . . . . 81
Not Wasting Our life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
IMPERMANENCE ........................................ 82
An unceasing flow . . . . . • • . • • . . . . . . . . . . . . • . . . . . . . . . . . . . . . . . . . 82
The end of a dream . . . • • . • • • • . . • • • • • • • • • • . . • . . . . • . • . • • . • • • • • 83
Neoer forget impermanence . . . . . . . . . . . • . • . . . • . . . . . . . . . . • . • • . . • . 83
Jikme Ungpa Does Not Repair the Steps . • • . . . . . . . . . . . . . . . . . . • . . . . 84
THE LAW OF KARMA ..................................... 84
Etymology . . . . . . • . . • . . . . . . . . . . . . . . . . . . . . . . . . . . • . • . • . . . . . . . 84
Negative and PositirJe . . • • • • • . . . . . . . . . . . . . . . . . . . . . . . . . . . . • • • . . 85
The Present As Result of the Past . . . . . .. .. . .. .. .. . .. . . . .. .. .. .. . 86
The Kind Shade ... •(• . . . . . . . . • • • • • . • • • . . • • • . • . . . . . . . . • . . • • • . . 86
Golden Rice Ears . . . . . . . . . • . . . • • • . . • • • • . . • • • • • • • • . • . . • . . • • • • • 87
THE DEFECTS OF SAMSARA ............................... 88
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Sufferings of the Superior Realms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88
The Mouse and the Turquoise · . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
Three errors . . . . . . . . • . • • . . . . . • • . • • • • . . • • . . . . • • • • • • • • • • • • . • . 90
A Necessary Implanting . . . . . . . . . . . . . . . . . . . . . . . . . . . . • . . . . . . . . . 90
Links Between Body and Mind ............................... 93
ALL EXISTENCES PROCEED FROM MIND. . ................... 93
KARMA SHAPES EXISTENCE ................................ 94
THE MIND AS CREATOR OF WORLDS ....................... 95
THE BODY IS NOT REAL ................................... 96
THE BENEFICIAL UNDERSTANDING OF ILLUSION ............ 97
HALF GRASS, HALF WATER ........................ .' ...... 98
CHANNELS, WINDS, AND TIGLES .......................... 98
THE SUPPORT OF INNER STATES ........................... 99
TIGLES AND SEXUALITY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
EMOTIONS, SUBTLE ENERGIES, AND HUMORS . . . . . . . . . . . . . . 101
MATERIAL AND SPIRITUAL TREATMENTS .................. 102
FUNCTIONING OF THE SENSES . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
THE RECOVERY OF GELONGMA PALMO .......... ; ........ 106
THE REMEDY TAKEN IN A DREAM ........................ 107
A MIRACULOUS HAMMER KNOCK ........................ 107
Mechani!IDls of Samsara ........... ; . . . . . . . . . . . . . . . . . . . . . . . 113
THE SIX REALMS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
Ignorrlnce ...................·. . . . . • . . • . • • • . . . . . . . . . . . . . . . . 113
Ignonma of the Six Realms ..•..............•.........•.•..... 114
Retllity of the Six Realms . . . . . . . . . . . . . • • . . . . . . . . . • . . . . . . . . . . . . 114
Degrees of Reality ....•..•..•.•.....................••.•..•. 115
Beyond Contradiction .........•.....................•....... 116
In the Hells and Realms of the Gods . . . . . . . . . . . . . . . . . . . . . . • • . . . . . 117
THE TWELVE INTERDEPENDENT LINKS . . . . . . . . . . . . . . . . . . . . 118
Individual and Colledtoe Sa77151lm • • • • • • • • • • • • • • • • • • . • • • • • • • • • • • 124
J.feditation on the Twelve Links ...................••••. ; . . . . . . . 124
Mind, Elements, and Aggregates . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ELEMENTS 1N THE BODY AND IN THE UNIVERSE . . . . . . . . . . .
ELEMENTS 1N THE MIND . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . .
THE MIND IS NOT LIMITED BY THE BODY . . . . . . . . . . . . . . . . . .
A CASTLE OF SAND . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
THE MOVEMENT OF WAVES .................. : . .........
THE TWO FKUITS OF THE DHARMA .......................
SPECIAL TECHNIQUES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
DISSOLUTION OF THE ELEMENTS . . . . . . . . . . . . . . . . . . . . . . . . .
THE ELEMENTS AS SUPPORTS OF CONCEPTION . . . . . . . . . . . .
-11-
129
129
130
131
132
133
133
134
135
136
THE FIVE AGGREGATES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
A REMEDY TO MOTION SICKNESS . . . . . . . . . . . . . . . . . . . . . . . . .
FNE AGGREGATES, FIVE BUDDHAS . . . . . . . . . . . . . . . . . . . . . . .
MAUDGALAYAYANA SEEKS HIS MOTHER ..................
POWER OF INSTANTANEOUSNESS ............. ·............
137
138
139
140
141
Mind ..................................•...............
THE MIND PERCENES, NOT THE ORGANS .................
A CAR NEEDS A DRIVER . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
LISTENING, REFLECTING, AND MEDITATING . . . . . . . . . . . . . . .
EMPTINESS ............................................
CLARITY ............................................•..
INTELLIGENCE WITHOUT OBSTRUCTION . . . . . . . . . . . . . . . . . .
THE FOUR VEILS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
THE VEIL OF IGNORANCE . . . . . . . . . . . . . . . . . . . • . . . . . . . . . . .
THE VEIL OF LATENT CONDITIONING .....................
THE VEIL OF CONFLICTING EMOTIONS . . . . . . . . . . . . . . . . . . . .
THE VEIL OF KARMA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
PURITY AND BLOSSOMING . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
SIGNS OF EMPTINESS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
THREE SUPPORTS OF EXISTENCE .................. .':. . . . . .
CONSCIOUSNESS ........... ·· . . . . . . . . . . . . . . . . . . . . . . . . . . . .
DIFFERENTIATED CONSCIOUSNESSES . . . . . . . . . . . . . • . . . . . . .
ORGANS ISSUED FROM THE CONSCIOUSNESSES . . . . . . . . . • • .
OBJECTS OF SENSES . . . . . . . . . . . . . . . . . . . . . . . . . . . • . . . . . . . • .
143
143
144
145
146
146
147
149
150
150
151
152
152
153
154
154
155
156
157
Mahamudra 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ETYMOLOGY ...............................•............
DEGREES OF MATURITY .................................
HOW MILAREPA MISUNDERSTOOD THE MAHA-ATI .........
159
159
160
161
Mahamudra 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
WHAT IS MIND? .........•.............•......•.......•.. 165
PROGRESSNE APPROACH ................................ 165
RISKS ENGENDERED BY THE MASTER'S TEACHING . • . . . . . . . . 166
EMPTINESS . . . . . . . • . . . . . . . . • . . . . . . . . . . . . . • . . . . . . • . . . . . . . 167
CLARITY . . . . . . . . . . .. . . . . .. . • . . . • . . . . . . . . . . . . . . • . • . . . • . . . • 167
NONOBSTRUCTION ..............•...........•......•..•. 168
NEITHER CENTER NOR LIMIT ............................. ·168
WITHOUT BEGINNING OR END ........................... 169
THE FOUR VEILS . . . . . . . . . . . . . . . . . . . . . . • . . . . . . . . . . . • . . . . . 169
ORIGIN OF THE CLASSES OF EXISTENCE . . • . . . . . . . . . . . . . . . • 170
NEITHER REAL NOR UNREAL . . . .. • . . . .. . . . . . . . . . . . . . . . . . • 111
TAKING OFF .....•............• : . ..........•............ 17.2
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NEGATIVE ACTS AND VEILS . • • . . . • • • . . . • . . • . . . . . . . . . . . • . .
niB niRBB-YBAR RETREAT . . • . . . . • • • . . . • . • . . . • • . . . . • . . . .
FLA'ITBNING niB HEAP DOWN ..•...•.•.................
INSTANTANEOUS LIGHT ...........................•.....
TOO GOOD ...........•..•.............•.•...•••••.....
BUDDHA IN FRONT OF niB TELEVISION • . . . . . . . . . . . . . . . • . .
172
173
174
174
175
175
Mahamudra 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
FROM BASIS TO RBSULT . . . . . . . . . . . . . • . • . . . . . . . . . . . . . . . • .
A GEM LOST IN niB NIGHT . . . . . . . . . . • • • . . . . . . . . . . . . . . • • .
TRANSFORMING HELL INTO A HEADACHE ..........•...•.
KARMA AND MEMORY ................•...............•..
STEPS OF PURIFICATION . . . . . . . . . . • . . . . . . . • • . . . . . . . . . • . . .
QUALITIBS OF A BUDDHA ..............•..•.... : . . . . . . . . .
niB BRAHMAN WITii ONLY SEVEN DAYS TO LIVE . . . . . . . . . .
TEMPLES AND STUPAS .......••.•..... , . . . . . . . . . . . . . . . . • .
niB PRACTICE OF MAHAMUDRA .........................
niBDJSCIPL~V1EW
......................•.......••....
STYLES OF LIFE OF THE MASTER . . . . . . . . . . .. .. . . . . . . . . . . . .
niB NUN WHO WANTED A BEAUTIFUL NAME ......••.....
179
179
181
181
182
183
184
186
187
188
189
189
190
Union of Mahamudra, and Maha-ati . . . . . . . . • . • . • . . . . . • • . • • . •
UNITY OF LINEAGES . • . . . . . . . . . . . • • . . . . • • • . . . . . . . . • . . • . .
OLD AND NEW TRADITIONS .............................
MAHAMUDRA •...•••.•.•.•..•• ."..•......••.......•.••..
Me1nring of the Word • • • • • • • • • • • • • • • • • . • • • • • • • • • • • • • • • • • • • • •
Steps of Mtllunnudm • • • • • • • • • • • . • • • • • • • • • . • • • • • • • • • • • • • • • • • •
Necessary Clllm Water ••••.•••••••••••••••••••••••••••••..•.
Obserr1ing Without Seeing ..•• ."; ••.....••••.•.................
Accumulation, Purijialtion, and Devotion • • • • • • • • • • . • • • • • . • • . . • • •
Up to Bwldlul1wod • • • • • • • • • • . • • • • • • • • • • • • • • • • • • . • • • • • • • • • • •
193
193
194
195
195
195
"Perfod Joy" . • . • • • • • • . . • • • • • . • • . • • . • . • • • • • • • • • . • • • • • • • . . . •
MAHA-ATI .•.••••••••••.•.••.••..••..•••..•..•...••...•
An Absolute Certtlinty . . • • • • • • • • . • • • . • • • • . • • • • . • . . . . • • • . . • • •
Tilling a RDdret • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •
Rlainbaw Body • . • • • . . • . • • • • • • • • . • • . . . • • • • • • • • .. • • • • • • • • • • . .
LAMA AND DBVO'llON •••..•••••••••••••••••.••••••••..•
'l7re lAma's Kindness •••••••••••••••••••••••••••••••••••••••
No Progress Without Devotion • • • • • • • • • • • . • • • • . . • • • . • • • • • • • • • •
Prrldicing • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • . • • • • • • • • • • • • • • • • •
Index
-13-
196
196
197
197
198
198
198
199
200
200
200
201
201
The Method of
Processing Emotions
in the Hinayana:.
Rejecting Them
17re three fetlchings tlurt folloW give the bllsic principles that defme the three flehides: the
Small Vehicle (Hintlyana), the Gretzt Vehicle (Mahaytlna), and the Diamond Vehide
(Vajrrlytma). 17re taunings detail the WflY of proassing amjlicting emotions in the
.frtnnewor1f of e~m of these approaches, and give pmdiml exercises. To follow what is
going to be taught, it is neassary to first understand the term "emotion"-&Jt is to fillY
"amjlicting emotion"--as it is expressed in Buddhism. It is clear here that the 'WOrd
So, for example,
"emotion" is used in a sense different from its USUill Western me~nig.
the "emotion" pnmUJed by a mllf1ie, a poem, or a bellutifulltmtlscape is loaded on aleuel
other than "amflicting emotions." In addition, some mental fodors allegorized as
"amfticting emotions," like blindness or pride, are indeed nat wnsidered "emotions" in
amtletftional speech. 77rere is no erad equiwlent in amtemporary French or English of
the Sanslcrit "lclesa" or the Tibetan "nyon mongpa." For these retiSOns, "amjlicting or
afflicting emotion" is nat a perfod ·equiwlent, and "passion," amering the Buddhist
nation of 1c1esll almost precisely in the dassic theologiml language, has a wry different
mellning todlzy. Because we have no better terminology, we use "amflicting emotion" as
a generic term for desire-attachment, hatred-a"DerSitm, blindness (ignorance),
possessifleness, jealousy, and pride with all their nuances. To understand what wnjlicting
in all these fetlmings, it is neassary to keep in mind the specific use of
emotion me~ns
this term in Buddhistn.
In Buddhism there is a division of three vehicles:
- the Small Vehicle (Hinayana)
- the Great Vehicle (Mahayana)
- the Diamond Vehicle (Vajrayana)
The hierarchy established between these different
approaches-also known as lesser, greater, and superior
vehicles, respectively-does not refer to economic or social
-15-
status, but concerns the spiritual capacities of the practitioner,
or the greater or lesser breadth of his or her vision.
THE SMALL VEHICLE
First, we will look at the characteristics of the Small Vehicle.
The Small Vehicle is based on becoming aware of the fact
that all we experience in samsara is marked by suffering.
Being aware of this engenders the will to rid ourselves of this
suffering, to liberate ourselves on an individual level, and to
attain happiness. We are moved by our own interest.
Renunciation and perseverance allow us to attain our goal.
PERSPECTIVES ON THE LIFE OF THE BUDDHA
The complete Awakening attained by Shakyamuni Buddha
was the result of a long progress unfolding over many lives.
At the origin of this path, he took a vow from a Buddha of the
past to become Awakened for the benefit of all beings. Then,
for numberless lazlpas, he practiced the six paramitas, which are
the six qualities that allow progress on the path, always
keeping · in mind the thought of benefiting others. His
bodhisattva practice having become infinite, he finally attained
full Awakening or Buddhahood. This way of envisaging the
spiritual progression of Shakyamuni Buddha corresponds to
the vision of the Great Vehicle. For many people, however, it
is too vast to be understood. Numerous are the people who
perceive it from a Hinayana perspective; it is then shorter and
felt in a more personal context. Here, the path of the Buddha
is restricted to what is known of his life on Earth, his
"historical" existence.
Born the son of a king in Northern India, the future
Buddha received an education reserved for princes. He was
brilliant in all the disciplines he approached such as the arts,
literature, astrology, sciences, and the chivalric arts. He lived
surrounded by female companions, as was customary at the
-16-
time. With the main one, his spouse, Yashodhara, he had a
son.
Entirely occupied by the affairs and pleasures of the court
until his thirtieth year, he then became deeply conscious of
old age, sickness, and death. This led him to renounce his
kingdom and all its. privileges, to abandon his court, his
family, and his child. Secretly, he left the palace, and went to
the forest. As a sign of renunciation, he cut his hair and
traded his princely clothes for rags.
.
From then on, he devoted himself to spiritual practice
against the wishes of his father. At the time of his birth, an
ascetic had predicted that he would become a king governing
the whole Earth or a spiritual master who would help
countless beings. The father, in his royal pride, ardently
wanted the first of these two destinies fulfilled. To avoid the
second alternative, the king had had his son confined to the
enclosure of the palace. The exits were watched by guardians
night and day.
· This precaution did not prevent the prince from moving
toward his spiritual destiny. When his decision to leave the
court was reached, the gods came to help him. They put the
guardians to sleep and caused tfte prince's chariot, led by a
coachman, to fly over the walls. The chariot landed at the site
of a stupa, and the prince sent the coachman back to the
palace. The prince then cut his own hair in order to take up
the life of a wandering monk.
For 6 years, he practiced the meditative absorptions
referred to as "contaminated absorptions." These are
meditative states within samsara, classified on nine levels, and
differing from the perfectly pure absorptions, known as
"noncontaminated" by samsara. After six years of asceticism,
he went to Bodhgaya, and sitting under the bodhi tree, he
engaged his mind in a meditation beyond samsaric states
attaining nirvana or Buddhahood.
.
After experiencing this ultimate realization, he rem~nd
-17-
absorbed in meditation for severat weeks. He believed that he
could not teach his discovery, because it was too deep for
human beings' understanding. Nevertheless, the great gods of
ancient India came and begged him to teach. Brahma
presented the Buddha with a gold wheel of a thousand rays
and Indra offered a white conch. The Buddha, accepting them,
agreed to spread the Dharma.
The first ones to receive his teaching were five monks who
had been his companions in asceticism. He met them in the
Deer Park at Sarnath, close to Benares, and taught them the
"Four Noble Truths":
- the truth of suffering
- the truth of the origin of suffering
- the truth of the cessation of suffering
- the truth of the path leading to the cessation of suffering
He explained what samsara was, what nirvana was, and
the way of passing from one to the other.
THE FOUR NOBLE TRUTHS
The first two Noble Truths analyze samsara. The second,
especially, reveals the origin of suffering. The first two Noble
Truths state that suffering is not, fundamentally, due to
external circumstances, but is caused by a dysfunction of mind
that is described in the form of the succession of twelve
factors. Forming the chain of the twelve interdependent links
are ignorance, mental formations, consciousness, name and
form, the six senses, contact, sensation, craving, grasping,
becoming, birth, and old age and death.
This process of interdependency describes the production
and continuity of samsara as an ocean of suffering. The first
Noble Truth reveals the result engendered by the process
explained in the second Noble Truth; these are the three types
~f
sufferings explained in detail by the Buddha.
The last two Noble Truths refer to nirvana. They explain
its nature arid the methods that allow one to reach it. The
-18-
Buddha describes the different facets of the Hinayana path,
under the heading of "Thirty-seven Branches of Awakening."
They are:
- the four complete attentions
- the four right renundations
- the four foundations of miracles
- the five powers
- the five forces
- the seven factors of Awakening
- the Eight-fold Noble Path
In the course of this cycle of Hinayana teachings, the
Buddha did not approach the ideas of spedfic qualities of the
Buddhas, the three bodies of Awakening, or the Lands of pure
manifestation, notions envisioned only in Mahayana. In the
framework of Hinayana, the Buddha· emphasized personal
experience of a state free of all suffering. As indicated in the
third Noble Truth, what is sought is the "cessation" of
suffering and what produces this suffering. Suffering is then
transformed into a state of happiness and peace. This goal is
called arhathood. Although not having reached complete
Awakening, the arhat nevertheless has been liberated from the
confines of conflicting emotions and karma. This allows the
arhat to dwell in stable inner peacefulness.
HINAYANA AND THE WEST
The Hinayana approach constitutes a tradition of great value
and profundity that allows beings to obtain individual
liberation. However, this state of liberation is not complete
Awakening.
In India, Tibet, Mongolia, China, and in many Eastern
countries, the cultural context permits the engagement on this
path. In the West, on the other hand, the practice of Hinayana
is far more difficult. This practice requires complete rejection
of any worldly involvement, closing the doors of body,
speech, and mind, with no interest in ordinary activity, and
-19-
avoidance of all distraction. I do not know what others may
think of this, but, for these reasons, Hinayana practice appears
to me little adapted to the West.
In Europe and America, prosperity and abundance of
material possessions are such that one almost believes one is
living in the worlds of gods. Richness and the variety of what
is offered to the senses by shows, games, television, movies,
radio, and so on produce an environment of continual
excitement and multiplying sources of distraction.
Furthermore, children receive an education allowing free
choice and action-not one of cultivating habits of discipline,
but one of opening the door to dispersion and ·conflicting
emotions.
Therefore, the rigor and attitude of renunciation included
in Hinayana practices do not find a favorable field in the
West.
DISCIPLINE AND AUSTERITY
When the Buddha taught Hinayana, considered as the exoteric
level of his teaching, he preached the ideal of an ascetic life
which implies abandoning family life and taking monk or nun
vows. All ordinary activity being forsaken, body, speech, and
mind were in the exclusive service of practice in the strict
framework of a disciplinary code, the Vinaya. The Vinaya
covers more than thirteen volumes in the Tibetan canon. In
this specific literature, one finds the rules for the body,
concerning lodging, food, clothing, and so on.
The monk can reside only in a cave, a tent, a hut, under
a tree, or in a cell as simple as possible. He normally does not
have the right to build a house, or if necessary, the side of the
house cannot exceed eighteen spans. He must not wear
sophisticated clothing but only use cotton or coarse clothing
that has been discarded and has been patched. In order to eat,
he must beg for his food, accepting what is given in one bowl,
without making a choice, and without saving anything for the
-20-
next day. He may not eat anything after the middle of the
day.
His way of life must be kept as simple as possible,
avoiding all distraction and engagement in worldly activities.
Speech is submitted to the same rigor as to not engender and
encourage desire or aggressiveness. Any useless conversation.
must be avoided and most often, the monk remains silent. If
the monk talks, it is from necessity or to recite the sutras.
Otherwise, the monk guards his speech in order not to be
carried away by distraction.
As for the mind, all thought colored by conflicting
emotion must be immediately rejected. Therefore,
commitments taken for disctpline of the body, speech, and
mind are numerous. If one truly observes them, they are
beneficial, but if neither the context nor capacities allow it,
they become a source of difficulties and problems.
Personal possessions of the monk are very few as defined
by the vinaya: his robe, begging bowl, and a filter to rescue
insects before drinking water. Nothing else. Simplicity,
voluntary deprivation, and absence of superfluous things are
for the sake of the sought-after goal and allow one to be
entirely devoted· to practice.
ORIGIN OF THE COMMUNITIES
Around the Buddha, the number of monks began to increase.
The monks had a rule to never reside more than a few days
in the same place. Ho~evr,
during .the summer monsoon,
rains not only made moving difficult but obliged the monks
to act against the ethics of abstaining from killing. In this
season, insects multiplied and it was impossible to walk
without crushing them. To solve this problem, some
benefactors had the idea to construct buildings for the
summer and offer food to the monks so that they no longer
had to move or even beg. The monks gathered in temporary
communities, under the direction of an abbot and devoted the
-21-
monsoon season to study and meditation. This period of
summer study1 has continued until our time and still is
observed in Tibetan monasteries.
Outside this period of community life, monks had to beg
for their food according to the strict and simple Hinayana
rules. At the end of morning, they would go to the doors of
houses, carrying a bowl and a lon:g stick with bells to signal
their presence. They were not allowed to knock at the door
to shake their
and explicitly ask for food. They simply h~d
bells and wait. If nobody came to offer a meal, they could try
a second door, then a third one. If again, their call remained
in vain, they had to abandon their quest on this day, and
return without having eaten.
'
REJECTING EMOTIONS
In the Hinayana tradition, the practitioner is encouraged to
discard conflicting emotions by recognizing their negative
characteristics. Let us suppose, for example, that desire arises
in the mind of a monk; he immediately reflects upon its
harmful characteristics, reminding himself that desire is the
seed that carries on samsaric existence. The monk tries to stop
the stream of desire. If he cannot do it, he continues the
analysis of the object arousing his desire in order to perceive
that this object has no value. If, for example, the monk is
attracted by a woman, he will try to perceive the body of the
woman not a·s an attractive object, but as something whose
elements taken separately do not present any real interest.
This body is made of skin, flesh, bone, arteries, ligaments,
digestive organs, blood, secretions, and so on. Attachment is
1
Yame in Tibetan
-22-
neutralized by a feeling of disgust. 2
If imagination was not sufficient to reveal the repelling
characteristics of the body, the monk was to go visit
cemeteries for a direct and raw vision of anatomical reality. In
ancient India, there were cemeteries where people simply
deposited corpses to be devoured by vultures or other wild
animals. The monk could see fresh bodies or decomposing
bodies. These bodies were often shredded, showing flesh,
bone, and guts. He could get a definite idea of the body-the
body of a man or a woman-perceived not only as a heap of
thirty-two impure components but ·also a support for
suffering. From that, the thought that the body deserves no
particular attention could take place. Instead, absence of
attachment to everything concerning the body could arise:
food, clothing, and lodging were'reduced to strict necessity.
The minimum for existence was envisioned, but nothing more.
Anger and other conflicting emotions are handled by
equivalent techniques, for the purpose of rejecting them.
THE FOUR ATTENTIONS
To rid oneself of attachment and all concern for the body, the
practitioner of the Small Vehicle retires to a solitary place to
devote himself or herself to meditation. First, meditation is
founded on the "complete four attentions":
- complete attention to the body
-complete attention to sensati.ons
- complete attention to the mind
- complete attention to phenomena
By the practice of these four attentions, the mind stabilizes
itself. These attentions constitute what is called "mental
21J'his perspective does not reflect contempt for women, but it is a method. that
the monk uses to protect himself from desire. A nun applies the same reasoning
to the masculine body.
-23-
calming" (Sanskrit, shamatha; Tibetan, shinay). The mind
focuses on one object, without being carried away by grasping
any thought, whatever it might be, or by any conflicting
emotion. The mind remains perfectly at rest.
The first of the four complete attentions is attention
dealing with the body. It is based on the fact that we identify
ourselves with otir body. In this method, the mind focuses on
this simple feeling to be the body, without adding such
judgments or appreciations as "This body is a good thing or
it is a bad thing; it is pleasant or it is painful; it is healthy or
not healthy; it exists or it does not exist, and so on." We are
open only to the feeling of having a body, without distraction.
This approach includes many methods. The one we just read
is only one of thein.
Through the body, different sensations are felt: cold or
heat, softness or roughness, and so on. Whatever sensation we
perceive, again without judgment, the mind remains
concentrated on it, without distraction. This is the complete
second attention.
The third attention focuses on the experiences of the mind,
joy or displeasure, happiness or suffering, or any type of
mental response. We are simply ope1;1 to these responses,
without developing any thought whatever or without
following them, either. We just observe them in a neutral
manner.
Finally, attention to phenomena is done in the same way,
concentrating on forms, sounds, smells, and so on. For
example, when a form is perceived by the eyes, we try not to
divert our attention; we neither judge it nor make a comment,
such as "This is beautiful, this is not; I like it or do not like
it.... " We maintain a mind focused on the perceived object,
without distraction, just simply present. We do the same
practice for a sound, smell, or any other object of sense.
In this type of meditation, it is necessary to understand
that the notion of mind applies to the present. All that has
-24-
already happened in the mind is no longer there. What will
take place is not yet here. Past and future are not real.· The
mind, in the present, is not marked by time. The mind has no
material reality, no color, no form, no size, and so on. in this
way, mind is emptiness, and we try to dwell constantly in this
emptiness.
THE FOUR RIGHT RENOUNCEMENTS
After having performed these complete four attentions, the
practitioner approaches the "four rightrenouncements," which
are .on a moral level. Becoming aware of negative actions
already committed, in order to reject them as unwholesome,
the practitioner undertakes not to act this way in the future.
Furthermore, the practitioner tries to emphasize positive
tendencies that have already arisen and to engender those that
have not yet arisen. 3
BECOMING FIRE
Another element of the Hinayana approach is "the four
miraculous foundations." This means that reaching certain
capacities of concentration leads to the attainment of
extraordinary powers. Those having reached these capacities
meditate on the element fire with such strength that their
bodies are effectively perceived as ablaze. If they meditate on
the water element, their bodies will be perceived as an
expanse of water. This same kind of wonder happens by
concentrating on the wind or the earth element. This is why,
in the history of arhats and solitary Buddhas of the past, we
ante term "the four renouncements" represents in fact two things to reject and
things to accomplish:
-rejecting already accomplished negative acts
- rejecting potential negative acts
- developing positive tendencies already present
- generating positive latent tendencies
two
-25-
encounter many examples of beings who have transformed
into a sphere of fire, into a mass of water, or into beams of
light at the moment of dying.
THE ARHAT STAGE
The goal of Hinayana is to reach the stage of an arhat, in
which no thought or conflicting emotion arises. The mind
resides in an united and pa!=ified manner, without activity,
during a period traditionally determined to be 84,000 kalpas.
No suffering is experienced, nor is any particular feeling. It is
a kind of absolute calm. From the viewpoint of Mahayana,
this stage is not considered as definitive. It is an individual
liberation up to the end of 84,000 kalpas, when the experience
is magnified by the intervention of a Buddha focusing a beam
of light on the arhat. By the effect of this light, the arhat's
consciousness becomes clearer. The vision of immense
suffering of beings arises, as well as the wish to liberate and
establish them in peace and happiness. Compassion is born.
The arhat then engages on the path of Mahayana and quickly
reaches the bodhisattva stage. Practicing the six paramitas, he
or she goes through the ten levels of the bodhisattva and
finally obtains Buddhahood.
The stage of arhat has great value, since it allows one to
reside in a state where there is no suffering and to remain in
perfect peace and happiness for an extremely long period of
time. However, it has one defect, that of not taking account of
others' suffering. The mind is absorbed in its own peace,
without remembrance of the general condition of all beings.
In actual practice, the Hinayana tradition emphasizes
withdrawing from the world and rejecting all the pleasures of
the senses, preparing oneself for an austere and simple life,
restraining as much as possible the activity of body and
speech. Solitude and contentment are the two main virtues.
The meditation of the Hinayana tradition encompasses mental
calming (Sanskrit, shamatha; Tibetan, shinay) and superior
-26-
vision (Sanskrit, vipasyana; Tibetan, lhtlkthong), although the
latter is envisaged with an appreciably different manner in the
Mahayana. In the Hinayana, mental calming uses several
methods, with or without support, and is not different from
the methods taught in the Mahayana tradition.
A LIVING TRADITION
The monastic tradition in the Hinayana appeared at the time
of Shakyamuni Buddha. It continued for centuries with little
modification and is very much alive in Sri Lanka, Burma, and
Thailand. Monks have kept to a austere lifestyle, contented to
eat and dress in what is offered them. They do not engage in
worldly activity. They go out in the morning with their
begging bowls, and seem to live exactly as the monks of
ancient India. During my own travels in these countries, I
have seen monks representing such a wonderful tradition.
In Southeast Asia, monks and nuns live in an environment
respectful of their rules and in a social structure that
completely supports them. It is agreed by all people, for
example, that a monk must not have physical contact with a
person of the other sex, and that he cannot even shake hands
with this person. Monks, as well as women, perfectly respect
this rule. Nevertheless, supposing that for one reason or
another, a monk is obliged to touch a woman, he will first
cover his hand with fabric; by doing so he will not forget his
monkhood. The general population gives a lot of strength to
monastic values. In Burma and Thailand, many monks live in
the forest, isolated in hermitages that they never leave. They
never visit a village, and have no contact with anyone. Their
living is ensured by lay benefactors who deposit necessities in
front of the monks' hut or cave.
Isolation is sometimes the chosen solution to social or
family conflicts. Instead of residing in an environment
producing tension, this person chooses to become separate
and is no longer in a position of hearing or talking about
-27-
conflicts. Cutting off the world, the person chooses to live in
a hermitage and practice meditation. In the West, people most
often prefer to confront the situation in order to try to solve
conflicts. In the East, they sometimes prefer total
disengagement.
PRACTICE OF THE FOUR ATTENTIONS
To acquire an idea of the approach of the meditation in the
Hinayana, it is best that we practice together the four
complete attentions previously mentioned.
First, let us practice "the attention to the body." We
become conscious of thinking, "I am the body," isolating the
body from the context of attachment and desire that is usually
associated with it. We remain without any other thought, and
if a thought does appear, we immediately cut its stream. We
pay attention to the body without adding anything else and
without distraction.
(meditation)
Let us now consider "the attention to sensations." It can
be a sensation of cold or warmth, a cramp, a pain in a certain
part of our body, or an itchiness. It can be unpleasant or
pleasant. Whatever sensation is perceived, the mind stays
fixed on it, without following any other thought. We are not
obliged to limit ourselves to a single sensation. If one
disappears and another arises, we pass from one to the other.
We do not try to select a sensation over another, but
concentrate on the strongest one. For example, we can feel
more particularly the warmth, then an itchiness. We discard
the first sensation for the second one.
(meditation)
The third type of complete attention is "the attention to
the mind." In this case, we do not refer to an external object,
but to what happens inwardly, to all expressions of the mind,
thoughts, emotions, memories, and so on. The meditation
consists in simply being aware of these mental productions
-28-
without engaging ourselves in their content. If the mind
dwells in a state of rest and at peace, we remain aware of this
state without doing anything. When thoughts arise, we do not
encourage them, particularly if they are good, as those
generated by devotion or compassion, no more than we try to
chase them away if they are negative, such as those provoked
by irritation, anger, desire, and so on. We are aware only of
what happens, without intervening to maintain a thought or
stop it.
(meditation) .
Finally, the fourth mode of attention is directed toward
external phenomena as those perceived by our different
senses. In reality, the totality of what manifests-such as the
perceiving mind, the bodily senses, and the external
objects-constitutes phenomena. In this type of meditation, we
direct attention toward the perceived objects, without adding
any judgment. During this present meditation exercise, we
may hear, for example, the noise of cars in the street. We can
make it the object of our attention. We do not think that it is
a unpleasant or pleasant noise, or whether it is disturbing or
not. We are just present to the noise.
(meditation)
We now have seen completely the totality of these four
attentions to the body, sensations, mind, and phenomena.
In these exercises, the most important factor is the mind
itself. Once again, let us remember that we do not refer to
something limited by form, color, size, or place. We cannot
say, "My mind has a great or small size." Those· are not
characteristics that can be applied to the mind. The mind is
what knows, feels, and produces thoughts, perceptions, and
feelings. In meditation, we are not concerned with thoughts
that have already been produced in the past or by those
produced in the future, but only by what is immediately
present to the mind. The mind has no side, front or back,
limit, color, and so on .. Mind is empty. It is not a definable
-29-
reality. Let us meditate now, by simply dwelling in this
indefinable mind.
(meditation)
These meditations lead us to change the perception we
have of ourselves. We see our body as a bubble on the surface
of water, our speech like an echo without its own reality, and
thoughts as a ritirage. As for the external world, it appears to
us as a totality of conditions harmful to our practice.
Adopting the view, meditation, and manner of acting of
the Hinayana is to engage on a sure path that infallibly 'leads
to liberation. This path releases us from suffering in this very
existence and leads to the state of arhat. Therefore, it has great
value.
Vanrouver, June 1982
-30-
The Method of
Processing Emotions
in the Mahayana:
Transforming Them
The Mahayana tradition is based on the principle that one is
not preoccupied with oneself alone, but considers others more
important than oneself. A particular emphasis is placed on
love and compassion. In the beginning of any practice, we
think that we will engage in the practice to become a11le to
free all beings from suffering and establish them all in a
definitive state of happiness. At the end of a practice, we
dedicate the positive force stemming from it to benefit all
beings, so that they become free from suffering, karma, and
conflicting emotions. We wish that they will ultimately obtain
Buddhahood.
EXTENT OF THE MAHAYANA
The totality of the Buddhist tradition is made of two streams,
that of the sutras and that of the tantras. The sutra approach
is divided into three levels: lesser, middle, and superior. The
lesser level relates to the "listeners" (shravakas) and the middle
to "solitary Buddhas," (pratyeka Buddhas). These two levels
belong to the Hinayana tradition. The superior level refers to
the bodhisattva practicing the Mahayana.
The "listeners" look at the individual as lacking "me"; thi.s
"me" is empty because it can never be found by analysis. The
external world however is considered to be endowed with
-31-
material, impure reality, and to be a source of suffering.
"Solitary Buddhas" consider that the individual is
inherently empty of existence, but that the external world is
also partially empty because it is only, .in last analysis, an
aggregate of atoms.
In the Vehicle of the bodhisattva, the individual and the
external world are seen as entirely lacking of existence in
themselves. They are emptyf This vision, being greater than
the two preceding ones of the Small Vehicle, justifies the
designation of "Great Vehicle."
Mahayana is also greater than Hinayana in its manner of
conceiving action. The Hinayana practitioner tries to avoid all
acts that could be harmful to self or to others. Ethics is
observed and protects the Hinayana practitioner from all
negative action. The Mahayana practitioner adds to this ethics
of avoiding harmful actions the ethics that seeks to benefit
others. Whatever paramita one envisages, the vision of
Mahayana is always greater than that of Hinayana. We just
saw how it. is for the paramita of ethics. It is also true for the
paramita of generosity. In the Hinayana tradition, giving is
limited to its material aspect. In Mahayana, one envisions
giving as providing security and as applying to spiritual life;
it is called "giving of the Dharma." Giving is based on love
and compassion. The paramita of patience is seen as a personal
virtue in Hinayana, while in Mahayana it is, once again, an
expression of love and compassion. Diligence, an important
paramita in the Hinayana, includes in the Mahayana not only
individual development but the benefit of all beings. As for
the perfection of wisdom, it reaches fullness in the Mahayana
by developing a complete vision of the empty nature of all
manifestation.
+rite conception of an external world in the vehicle of the "solitary Buddhas"'
differs from that of the bodhisattvas. The latter makes further analysis of atoms
revealing their nonexistence on the ultimate level.
-32-
The Great Vehicle is divided in two aspects, "dialectic
Mahayana" and Vajrayana.5 Of these two aspects, the second,
the Vajrayana, is richer in methods and more profound.
Dialectic Mahayana, taught in the sutras, considers practice as
a cause with a result, while Vajrayana, stemming from the
tantras, rather envisions result as immediately already present.
Most often, when one speaks of Mahayana, and is not precise,
one refers to the first of these two approaches and not
Vajrayana. Dialectic Mahayana will be addressed in the
present teaching.
BODHICmA
We find the foundation of the. Mahayana in the two kinds of
bodhicitta.
·
- relative bodhicitta
-absolute bodhicitta
Relative bodhicitta consists in first recognizing that all
beings have been our fathers or mothers in the past, and then,
observing our own situation, understanding that it is common
to all beings. We are happy for pleasant events, and miserable
if we are suffering. Understanding that all beings function this
same way, we develop love and compassion.
Absolute bodhicitta is developing the understanding of the
ultimately empty nature of all phenomena through right
knowledge. We can, without limiting ourselves to intellectual
grasping, approach the general notion of emptiness by
discursive meditation based on reasoning. However, this
approach runs the risk of remaining on the surface of things.
It is preferable to begin by understanding the nature of our
own ril.irid. Mind exists primordially from time without
5"Dialectic Mahayana" corresponds to what is most often called "Mahayana"
in the trilogy Hinayana, Mahayana, and Vajrayana'.
-33-
beginning. It has no material existence, no form, color, size,
and so on. Not being perceived as a thing, it is therefore
empty. On the basis of this understanding, we attain a
certainty beyond all concepts, given only by the experience of
meditation. When we reach the certainty of emptiness of
mind, we develop the perception that all phenomena, our
body, and external world proceed, in fact, from the mind. As
the mind itself is empty by nature, these productions are also
empty. We arrive at the conclusion that all things are empty
by nature.
THE THREE BODIES OF SAMSARA
Although this assertion of the emptiness of all things could
appear odd, the example of dreaming will make it more easily
understandable. When we dream, we perceive a world made
of visible forms, sounds, and tangible objects that seem real.
However, they exist nowhere. They are only a production of
the mind. During the course of the dream, they seem to
possess the same reality as the world that we perceive now.
This is why they can provoke pain or pleasure. But when we
are awake, all that seemed to exist during the dream-our
body, the environment, houses, and so on-disappears. It was
only the mind manifesting through a dream body called
''body oflatent conditioning." What is true for the dream is
also true for our present experience, manifesting through what
is called the ''body of karmic ripening."
When we leave this world, at the moment of death, our
senses cease to function with the result that the body and
external world are no longer perceived.· The mind alone
remains. Although the mind is empty, it again produces some
illusory appearances including seeing, hearing, touching, and
so on, just as it does now. Joy, pain, and fear are also
experienced, through a "mental body," as if the appearing
environment was all real.
The mind remains for some time in the bardo. Then, under
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the influence of karma, it resumes birth under one form or
another. When this happens, all phenomena manifested
during the bardo disappear. They exist nowhere. It is again the
"body of karmic ripening" that picks up the relay process, as
the support of existence in one of the six classes of beings.
The totality of our samsaric experience unfolds through
the means of these three bodies: the body of karmic ripening
in the wakened state, the body of latent conditioning in the
dream; and the mental body in the bardo.
EMPTINESS AND COMPASSION
All phenomena are in reality a manifestation of our mind
empty in itself and lacking material characteristics. Knowing
this as a foundation, we engage the path of the different levels
of meditation-mental calming and superior vision-that leads
to realization of this emptiness. This is called absolute
bodhicitta.
Taking as a reference point this emptiness of all things, we
become conscious that beings do not realize emptiness, but
consider the world to be real. Doing so, they are prisoners of
the chain of desire, aversion, and blindness. They are tossed
about by unceasing waves of the cycle of rebirths, going from
suffering to suffering. This vision of the painful condition of
beings deriving from the ignorance of emptiness produces a
mind of love and compassion. This is relative bodhicitta.
This relative bodhicitta is extremely powerful. It allows us
to purify latent conditioning and negative karma, as well as
accumulating merit and wisdom. This purification and
accumulation constitute a great opportunity for deepening the
experience of emptiness. It is said that they allow all qualities
to increase in the same way as rains of the monsoon fill up
the rivers.
Guided by emptiness and compassion, practicing the six
paramitas of giving, ethics, patience, diligence, concentration,
and wisdom, we walk on the Mahayana path, from the first
... 35-
to the tenth bodhisattva level leading to Buddhahood.
TRANSFORMING EMOTIONS
The way of processing conflicting emotions in the Hinayana
tradition is to reject them. In the Mahayana, one tries to
transform them in a positive manner.
Generally, one counts six main emotions, distributed in
two groups of three emotions. Desire-attachment,
hatred-aversion, and blindness form the basis upon which the
other three are grafted. From desire-attachment,
possessiveness appears; from hatred-aversion, jealousy; and
from blindness, pride.
These six conflicting emotions are related to rebirth in the
different realms, according to their predominance:
- hatred-aversion leads to rebirth in the hell realm
-possessiveness, in the hungry ghost realm
-blindness, in the animal realm
- desire-attachment, in the human world
-jealousy, in the realm of demi-gods
- pride, in the god realm
AB causes of rebirth in various conditions of existence, the
conflicting emotions are modified by positive and negative
acts. Positive activity produces joy and happiness in the three
superior ~alms
(human, demi-god, and god). Negative
activity engenders suffering in the three inferior realms
(animal, hungry ghost, and hell being).
DEGREES OF EMOTIONS
We can classify conflicting emotions according to the resultant
quantity of suffering. From this viewpoint, hatred-aversion
carries the heaviest consequences, since it engenders the
extreme pains of hell. Possessiveness engenders rebirth in the
realm of hungry ghosts, followed by blindness, stupidity, and
inability to understand, which open the door to the .animal
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realm. Then comes jealousy, the cause of rebirth as demi-gods
who suffer quarrels, continual conflicts, and permanent
insecurity arising from their desire to grasp what others
possess, especially the gods.
Desire-attachment and pride are the two dominant
conflicting emotions leading to rebirth in the relatively happy
realms of human beings and gods. To produce this result, the
intervention of other factors is necessary.
Let us take the example of the gods. Their pride, isolated
from any context, leads them to think: "I am strong, I am
intelligent, I am someone important." This pride, strongly
dominant in comparison to desire, anger, jealousy, and so on,
was necessary for rebirth in the god realm. However, if gods
enjoy all the pleasures of the senses and· a long life, it is
because this pride is attached to a strong potential of positive
karma. The life of a god is going to be a blend of pride and
pleasure of the senses in which other emotions interfere very
little.
In the same way, human life is engendered by a
predominance of desire-attachment. Nevertheless, it will be
affected by other factors. A past positive karma will allow a
happy and long life, while past negative karma will produce
sickness, poverty, and many difficulties.
Desire-attachment is not in itself a defect. It is also not the
direct cause of many negative acts. Its disadvantage is that it
can be followed by anger, jealousy, and so on, which are very
harmful.
We have six fundamental conflicting emotions, but they
do not describe the complexity of the situation. This is why
one envisions numerous. ramifications that make up the
number of 84,000 conflicting emotions. The play of these
emotions leads us to continuous wandering in samsara.
The Buddha gave different methods for processing these
emotions, leading to different states of realization:
-rejection, used in the Small Vehicle (Hinayana), for reaching
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the state of an arhat
-transformation, envisaged by the Great Vehicle (Mahayana),
leading to the bodhisattva stage
- simple recognition taught by the Diamond Vehicle
(Vajrayana), leading to Buddhahood in this very life
The methods of transforming emotions are different
according to whether one uses the dialectic Mahayana or
Vajrayana method. We will consider here the methods of the
dialectic Mahayana and will join theory to meditation.
REFUGE AND BODHICITTA
Situating ourselves in the context of the Mahayana, we begin
by reminding ourselves that not only ourselves but all beings
are prisoners of samsara. We wish to attain for ourselves
liberation and the happiness that derives from it, as well as
attaining the capability to help others and lead them to the
same happiness. Only the Three Jewels can guide us on thispath. We take refuge in them from the depth of our hearts.
We engender the mind of Awakening or bodhidtta by thinking,
"For the benefit of all beings, I will transform the emotions
according to the teaching of Mahayana."
When we recite the refuge prayer, we think that, in the
sky before us, all the Buddhas, bodhisattvas, and the texts
representing the Dharma appear. In their presence, we think
of ourselves and all beings, with confidence and respect,
prostrating and requesting the Three Jewels to protect us from
the suffering of samsara.
·
(recitation)
At the end of the recitation of refuge prayer, we think that
the Buddhas and bodhisattvas emit an immense amount of
light that touches all beings and purifies them of their faults
and lifts their veils. Then, we think that we have fully
received the grace of the Three Jewels, and we let the mind
rest for a moment.
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· Manjushri
(brief meditation)
Now, we remind ourselves that all beings of the three
spheres and six realms have been our father and our mother
in our past lives. All have accomplished many negative acts,
causes of suffering, and now experience their results. We think
that we must pull all beings out of the ocean of suffering of
samsara and establish them in Buddhahood. To do so, we
practice the Mahayana meditation. With this thought, we
recite the prayer to develop the mind of Awakening.
(recitation)
TRANSFORMING BLINDNESS
Let us take now the posture of meditation, our back straight,
and our mind at rest. Within the mind at rest,
desire-attachment, hatred-aversion, possessiveness, jealousy,
and pride are inactive. However, we observe the presence of
blindness, as the basis of the other emotions. This blindness
means that we do not understand the implications of our acts
and our situation. It also means that, when a thought or an
emotion happens, we do not see anything other than the
simple feeling of the thought or emotion. We do not recognize
the nature and the origin of this thought. First, we meditate
taking this blindness for basis of our meditation.
Blindness stems from fundamental ignorance (Sanskrit,
avidya). Although they are almost similar, one can tell that
ignorance is, for the mind, the fact of perceiving nothing,
while blindness is the fact of understanding nothing. One can
compare these two notions to darkness, a darkness without
moon, without stars, without candles, or without electricity.
We must transform this blindness and this ignorance, this
"un-consciousness" into awareness. To do so, we simply dwell
in emptiness of the mind, as the mind inherently possesses the
capability of awareness. When a thought or an emotion arises,
we continue to dwell in this capability of perceiving it and
being aware of it. We dwell in the awareness of our inner
state.
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This meditation is very ea.sy. If the mind dwells in
emptiness, we simply remain aware of this emptiness. When
a thought arises, we have nothing else to do beside
recognizing it, without wanting to stop or follow it. When
another thought is produced, we again remain in simple
recognition of its presence. It is extremely simple.
(meditation)
Blindness is nonknowing. By this process, we transform it
into knowledge, into the awareness of what happens. It is
very easy. The mind simply stays lucid, aware of the absence
or presence of thoughts. There is nothing to reject, nothing to
produce. Nonconsciousness transforms itself in awareness.
(meditation)
This meditation can be practiced regularly, and is similar
to the light that chases away the darkness (mentioned earlier).
It is a means for developing the paramita of wisdom.
TRANSFORMING DESIRE
Second, let us deal with desire. How can we transform desire
into the experience of happiness? Let us imagine sexual desire.
It arises with a glimpse of a beautiful woman or a handsome
man and generates a pleasant sensation, both physical and
mental. With this sensation is added an element that makes it
complicated, a craving to possess the object of our desire. This
craving is a product of blindness, which does not see that the
first pleasant sensation is sufficient. Craving makes us believe
that we need to possess this object.
Suppose that a man sees a pretty woman. Desire makes
him immediately experience a pleasant mental and physical
sensation. At the same time, due to blindness, a desire for
possession is produced, for he expects that the experience of
possession will consolidate the experience of happiness. In the
framework of meditatipn that aims for transforming emotions,
one stops at the sensation of happiness produced by desire,
-41-
without considering it as unwholesome, and without wanting
to reject it. One remains clearly aware of this happiness. One
tastes it without being carried away by the craving that wants
to grasp the object.
In this way, joy deriving from desire creates no problem.
When we think of someone we love, an inner joy and physical
well-being spontaneously arise. We simply stay nondistracted
within this senSation of joy, without being carried away by
complications due to possessive craving. We dwell within this
sensation. It grows and leads us to a state of natural
happiness. Meditating like this is extremely beneficial.
We now meditate, thinking of someone or an object
particularly attractive to us. We stay within the pleasant
sensation engendered by this thought.
(meditation)
THE MERCHANT AND THE COURTESAN
A sutra tells a story that illustrates this manner of
approaching desire.
Once, there was a wealthy and prudent merchant who
hired many traders to work for him. One day, he organized
a caravan to trade in a far-away country known for its
abundant resources. This country had the reputation of being
governed by a wise and just monarch. Moreover, it was the
country of an incomparably beautiful courtesan who was
making a fortune selling her charms to passing merchants.
When the merchants arrived in the city where she worked,
they ceased to talk to each other of her charms, appeal, and
fame. They thought only of paying their share and not letting
a great opportunity slip away from them. All, except
one-their chief, who tried to reason with them.
''We have made a long trip with a precise purpose,
trading to make money. However, I have the feeling that you
are ready to squander it. You desire to possess this courtesan.
What will you gain from her? You will lose your money and
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risk your health. Of course, you will feel a moment of physical
pleasure, but it will pass and is not worth the cost you are
ready to pay. I do not deny that this woman is attractive and
I admit that I also desire her. This desire gives me joy. I keep
this joy without losing either money or health. Why would
you not do likewise?"
The merchants were hardly convinced by this speech.
They wanted to possess the courtesan. So they did and finally
lost all their belongings.
The courtesan was bothered by the attitude of their chief.
She was humiliated because he disdained her, and was
especially mortified because she knew he was extremely
wealthy. She asked his companions why he was avoiding her.
"It is not that he ignores you," they replied. "He even
knows how beautiful and desirable you are, but he says that
the joy arising in his mind by thinking of you is sufficient. He
feels no need to go any further."
These explanations upset the courtesan even more. In a
certain sense, the merchant chief was stealing from her! He
was taking advantage of her. He tasted the joy of thinking of
her, but gave no payment. To compensate herself as much as
taking revenge on the merchant, she mapped out a strategy.
She went to the king to complain. Not being able to accuse a
man of simply thinking of her, she declared that a certain
chief of merchants had visited her several times but refused
to pay her. The king had to provide justice.
The king summoned the merchant to hear his defense. The
merchant denied the testimony of the courtesan. He told the
king that, yes, to tell the truth, he was sensitive to the charms
of the courtesan, but he contented himself to taste the joy that
the thought of her engendered. The king was quickly
convinced that he was dealing with a honest and virtuous
man, and without hesitation accepted the merchant's version
of the facts. As for damages asked by the courtesan, they
would be granted.
-43-
The king let people know that, the next morning, the
merchant would have to pay what was due. For this, the
courtesan would have to go to the shore of a small lake on the
outskirts of the city.
What joy the courtesan felt the next moriling, when she
saw the caravan of the merchant located at the edge of the
lake! She was going to be rich and avenged! Her joy did not
last. The king approached her and said: "This merchant did
not go to your place to take advantage of your charms, but it
is true that he gained some profit by thinking of you.
Therefore, it is right that you are compensated for that. Since
the merchant is happy with reflecting on your beauty, it is just
that you are paid by the reflection of his wealth. It is there on
the lake."
Using this method, it does not matter whether life in the
world is abandoned and contact with women or men rejected.
From desire, one retains only joy, the sensation of happiness.
Without further complications or committing negative acts,
one approaches Buddhahood. Among the six paramitas, this
way of dealing with desire is part of ethics.
1RANSFORMING A VERSION
Hatred-aversion is taken care of by other means in Mahayana
because the Mahayana approach insists on love and
compassion. Let us simply see how hatred-aversion is
approached from the point of view of the meditation.
When a strong feeling of anger manifests, it
simultaneously produces a great vivacity in the mind, a great
vigor like a flash of lightning with a powerful dynamic effect.
However, due to blindness, this vigor is not recognized. We
allow ourselves to be entangled by the complications that
accompany anger and are focused on the object that has
aroused our anger. We think only of harming, hitting, or
killing. The essence of this anger, far from being dark, has a
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great clarity. We must look at this essence, and dwell in this
clarity without distraction. This is how to transform the
emotion of anger into clarity.
In our meditation exercise, let us think of a person or a
situation provoking our anger. Without .following the
movement of this anger, we stay without distraction in the
clarity that accompanies it.
(meditation)
Each time that an anger or aversion movement is
produced internally, you can dwell in the clear essence that
supports it, without suppressing or following the anger, but
by looking steadily into its intensity. In this manner, anger
will be transformed into clarity.
TRANSFORMING PRIDE
"I am better than others; I am very intelligent; I am
important." These thoughts characterized by a strong
attachment to "me," constitute pride. When it occurs, one
remains neutral, without rejecting or following it. One simply
remains in the mind resting on this feeling without distraction.
From now on, this pride, comparable to a mountain, is
naturally flattened. "Me" loses its overvaluation.
(meditation)
To the extent that we learn to meditate this way, the
numerous opportunities for pride that arise in our mind are
very beneficial because they become the support for
development of the fifth paramita, that of concentration. At the
same time, when pride-which is born from the assimilation
to a "me"-is erased by looking at its essence, pride gives way
to the perception of the absence of me.
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Avalokita
(Chenrezig)
TRANSFORMING POSSESSIVENESS
We are all conditioned by the totality of conflicting emotions.
Among them, possessiveness, applied to our body, our house,
or our belongings, is always present and strong. Whatever
particular form it takes, we can neutralize it by generosity
practiced at different levels. Giving of material. goods
constitutes the first degree. Giving of our family is the second
one. Giving our blood and flesh is the highest form of
generosity. Mahayana offers a great variety of ways to
implement generosity in order to overcome possessiveness.
In terms of the meditation that we want to practice now,
when poseiv~
appears, we process it like the preceding
emotions. Without following or rejecting it, we simply stay
within its basic feeling. In this way, ordinary possessiveness
will become a feeling of neutral ease. Its harmful characteristic
will be spontaneously erased. As possessiveness disappears,
it is automatically transformed into its opposite, fundamental
generosity.
TRANSFORMING JEALOUSY
Jealousy is comparable to a thorn. It not only pricks others, it
also turns itself against the one who conceives it, making this
person very uneasy and miserable. Each time that jealousy
arises, we simply stay poised within it, without following or
rejecting it. It will only automatically quiet itself and will no
longer be able to "prick." Spontaneously, it will rejoin its
essence that is inner peace. Jealousy is transformed into peace.
From the point of view of the six paramitas, it is associated
with the fourth one, diligence.
We have seen briefly how to approach the six main conflicting
emotions through meditation. You should apply yourself to
transforming the first three: desire-attachment,
hatred-aversion, and blindness. In this way, desire-attachment
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will be transformed into empty felicity, hatred-aversion into
empty clarity, and blindness into knowledge. This shows the
effect this beneficial meditation has on the emotions. The three
basic emotions are, for us, the most abundant source of
negative acts, problems, and suffering, which is the reason we
should approach them first. The other three-possessiveness,
pride, and jealousy-are only corollaries.
All the conflicting emotions originate from the mind. We
will conclude by staying a moment in the emptiness of the
mind, then we will dedicate the merit of this teaching and
practice for the benefit of all beings.
(meditation)
Vanrouver, June 82
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The Method of
Processing Emotions
in the Vajrayana:
Simply Recognizing
Them
In this teaching we will see, how, in the framework of the
Vajrayana, the liberatiqn of conflicting emotions is done by
simple recognition through meditating.
The Vajrayana offers instructions on specifically processing
thoughts and emotions to allow people to progress rapidly on
the path of Awakening. Given that human beings belong to a
domain of manifestation called the "sphere of desire,"
particular attention is accorded to desire-attachment. A
relation of the four classes of tantras is established with the
four increasingly complex degrees of satisfaction of sexual
desire allowed by the practice of these tantras.
TANTRAS AND SEXUAL DESIRE
In the beginning of this world,. desire between men and
women was satisfied by simple exchange of looks. Kriya tantra
corresponds to this level.
Next, men and women felt a need for smiling to express
and satisfy reciprocal feelings of atb;action. The Charya tantra
applies on this level.
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Thirdly, desire of some physical contact occurred, as a
desire to touch hands. The Yoga tantra corresponds to this
level.
Finally, sexual desire became fulfilled only by physical
union. It is at this stage that there appeared the Anuttara Yoga
tantra.
SIGNS OF SUCCESS
All these methods imply the search for a certain efficiency. For
example, people cultivate fields. They take pains to plow,
plant, and manage their fields. This makes sense only if a
good crop is obtained and profits come to those who have
worked. In this case, cultivation of the fields was successful.
If, despite working the· fields, one does not have a good
harvest, the time and effort were wasted. In the same way, in
spiritual traditions, different masters give different
instructions. The purpose of these instructions is to be
beneficial for the mind, especially to offer remedies for
conflicting emotions. If, through the practice and meditation
in accordance with these teachings, emotions decrease, it
means that this meditation has been effective. To the contrary,
when emotions remain stable or even increase, it is a sign that
this practice has not been effective. It did not accomplish its
purpose.
The Buddha distinguished results derived from studying
and those that come from meditating. "One recognizes," he
said, "a good scholar when he or she has great faith in the
masters and in the Three Jewels, compassion for all beings,
and impartiality in the approach of the philosophical positions
of different schools." The behavior of a good scholar is
compared to a small ball of wool falling into the water. The
wool neither makes noise nor does it swirl. Similarly a good
scholar is a soft and modest person, who has no character of
roughness and no tendency for agitation. On the other hand,
meditation engenders absence of conflicting emotions. ·
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Vajrasattva
Whether meditation allows us to reject conflicting emotions,
transform them, or liberate them in the mind, we recognize
the result of meditation when emotions decrease.
FORTUNE AND MISFORTUNE OF THE WEST
Americans and Canadians6 certainly possess great merit from
their past lives. We deduce this from the fact that the external
conditions of their lives are extraordinary and that they have
been able to receive teachings, empowerments, and
instructions for practicing from eminent persons such as the
Dalai-Lama, the Kaonapa, Dilgo Khyentse Rinpoche, Shamar
Rinpoche, Situ Rinpoche, or Jamgon Kongtrul Rinpoche.
They are also fortunate that lamas as remarkable as
Trungpa Rinpoche and others have established Dharma
Centers in these countries. Therefore, North America has great
positive potentialities.
The country is beautiful. Houses are very comfortable.
Prosperity is obvious in all areas, as seen by the food they eat
and the clothes they wear. The abundance and quality of
material goods are such that we could believe ourselves to be
living in the land of the gods. At first approach, one thinks
that people living in such comfort can only be happy.
Nevertheless, the mind of North Americans7 does not always
seem to agree with their environment. Instead of finding
happiness, one encounters many difficulties, dissatisfaction,
and suffering. From where do these problems come? They
come from conflicting emotions, and more particularly, from
the desire-attachment which Westerners do not know how to
transform or avoid. It seems to me that if emotions lost their
influence, countries would be extraordinary places of joy and
'And by extension Europeans; this teaching was given in Vancouver.
70r
Europeans.
-52-
peace along with prosperity. A Tibetan saying is:
"An empty stomach thinks only of stealing,
A full stomach thinks only of desire."
That means that those who have nothing to eat are
obsessed by immediate means to obtain food. As for those
who are satiated, their minds are tormented by pleasures of
the senses. It seems to me that Westerners have their stomachs
filled.
This is why the use of ways to dissipate conflicting
emotions-and particularly desire-seems to me necessary to
lead people toward real peace and happiness.
ORIGIN OF EMOTIONS
We have considered some of the methods from the Mahayana
that allow us to transform emotions. In Vajrayana, there are
methods of purifying emotions with the result that these
emotions become the five wisdoms or the five masculine
Buddhas. These methods involve complex visualizations and
cannot be taught publicly. Therefore, we cannot discuss them
here. Nevertheless, in Vajrayana there is another approach to
the emotions, easy to expound, practice, and beneficial, which
is that of "simple recognition."
To approach this method, it is first necessary to
understand from where the emotions come. It is obvious that
emotions are produced neither by body nor by speech. Let us
refer to a corpse. A physical envelope remains, but it is
lacking a mind. No one has ever heard of a corpse that would
feel desire, anger, jealousy, or pride. We cannot in any way
attribute emotions to the body. It has ~o ability to feel them.
Speech does not possess this ability either. It is only an
accumulation of sounds, comparable to an echo, lacking in
itself the capability of any feeling whatsoever.
Emotions are only from mind itself. This does not mean
that body and speech are not implicated in the 'emotional
process, but they are only implicated as executing agents or
-53-
servants. They are not masters of the situation. If the mind, for
example, thinks that it is necessary to open the window, it is
the body that is going to open it. If the mind thinks that it is
necessary to tum on the light or to go away, it is the body
that is going to tum on the switch or move. The body can
only intervene in the service of the mind, but it takes no
initiative by itself. Similarly, the body is not in charge of
conflicting emotions, but offers its service to the mind that
produces them.
Tibetans use speech a lot in their spiritual practices,
reciting many mantras or prayers. They are convinced that in
doing so, profound purification as well as vast accumulation
of merit happens. They spend hours reciting. On the contrary,
Westerners seem to think that mind alone is what counts and
they have doubts on the efficiency of practice done with the
speech. By this fact, the recitation of mantras or the prayer of
refuge is difficult for them, and they cannot do it for very
long. They simply forget that when speech functions, it is in
the service of the mind that directs it. Therefore, it is always
the mind that is being used.
IS THE MIND SQUARE?
Conflicting emotions come from the mind. What is this mind
that generates them? The Buddha described the mind as
lacking color, form, shape, size, and any material
determination. We probably can admit that, but we will have
a stronger conviction if we personally examine our own mind.
What is its color? Is it square, round, or triangular? Does it
measure two or three kilometers? Does it occupy a large or a
small surface? We must examine these different points,
directly, by taking our own mind as a reference. We will have
to meditate, first of all, by looking at our mind, and then by
looking at the conflicting emotions.
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BENEFIT OF TAKING REFUGE
Before approaching meditation-in the Vajrayana just as in the
Mahayana-we recite the refuge prayer and develop the mind
of Awakening. To do this, in the space in front of us we
visualize, the Buddhas, Dharma, and Sangha, as well as the
lamas, yidams, and protectors of the Dharma filling all the
sky, and radiating grace and compassion. We think that with
all beings we take refuge in all aspects of refuge until
attaining Awakening and that we ask them to protect us until
we are liberated from the sufferings of samsara. In this
perspective, we recite the refuge prayer.
(recitation of the refuge prayer)
At the end of recitation, we think that the Buddhas and all
the aspects of refuge emit light rays similar to those of the
sun. They touch all beings, delivering them from all their
suffering and impurities, and then give them the blessing of
the Awakened body, speech, and mind. Within this thought,
we keep the mind at rest for a few moments.
If we recite the refuge prayer seven times every day, we
will benefit greatly from.it. In this life, we will be protected
from suffering. Our mind will tum to the Dharma, and we
will be able to progress on a path where obstacles are pushed
away. Not only that, but in all our future lives, we will find
ourselves in the sphere of the Three Jewels and the Three
Roots until we attain Awakening. Do not believe that the daily
recitation of the refuge prayer is insignificant; its influence is
great. The Buddha dearly stated that those who recite this
prayer, whatever negative acts they have done, cannot be born
in inferior realms after this life. There is no doubt about this.
After the refuge prayer, we generate the mind of
Awakening. All beings of the three spheres and the six realms
live in suffering. We think that we must liberate them all from
this suffering and establish them in the definitive happiness
of Buddhahood. With this in mind, we are going to meditate.
(recitation of the prayer generating the mind of Awakening)
-55-
We think of the Buddhas and different aspects of· the
refuge, made happy by our motivation. They are transformed
into light melting into us. We imagine the body, speech, and
mind of the Buddhas becoming one with our body, speech,
and mind. Now, we keep our mind at rest for a moment.
(meditation)
SEARCHING FOR THE MIND WITH A PIN
We are· going to meditate within the emptiness of the mind.
We usually think, "I have a mind." We have the tendency to
locate this mind in the body. Some people. think that it is
found in the head, others in the heart. :rhese are only opinions
and do not correspond to direct examination. We really do not
know what this mind is.
Under the power of fundamental ignorance, the mind
believes itself to be "me" and thinks, "Myself,lexist, I am this
body." This identification with the body covers the totality of
.our physical organism. We do not limit it to the head or heart.
We can experience it very simply with a pin. We prick our
head. It is the mind that feels the pain. We prick our hand. It
is the mind that feels the pain. We prick our foot. It is the
mind that feels the pain. No matter part of our body is struck
with the pin, it is always the mind that feels pain. The mind
is present throughout our body and does not occupy one
portion of the body only.
Participation of the mind is not limited to the body, but
reaches the external world by the power of the sense organs.
The mind itself is "potential of consciousness" that diversifies
into the six-sense consciousnesses-the visual, auditory,
olfactory, gustative, tactile, and mental consciousnesses.
Unked to the sense organs, these consciousnesses perceive
corresponding external objects such as forms, sounds, smells,
and so on. The mind is an integral part of the perception of
the world.
In a certain manner, the mind is not even limited by
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physical distance. If we think of China or India, these
countries appear in our imagination. Of course, this does not
mean that we rapidly go to either one of these far away
countries. Indeed, it is sufficient that a person at our side tells
us something that attracts our attention, and our auditory
consciousness again places us in the present context. This
ability of the mind to wander without limitations in
imagination is an indication of its omnipresence.
Fundamentally, the mind is the same in all beings. If we
take a small insect, the size of the tip of a needle, it has the
ability to feel as we feel. It feels fear, hunger, thirst, and all
sorts of sensations. An elephant also possesses the same
capabilities. Karmic conditioning imposes differences in the
intensity and modes of perception, but the mind is the
foundation of feeling.
MEDITATION ON THE MIND
The mind that penetrates all things, this mind common to
everyone, we must understand what it is.
First, the mind is empty; in this sense it does not exist as
an object. It has no color, no form, no weight, and so on.
Neither has it a side, border, center, or circumference. Not
being material, it is similar to space. We must know this,
because emptiness is very different from the experience that
we have of our mind as something very small, called "me,"
something .limited to our body, something narrow, and
consequently a source of many problems.
Straightening our back, we meditate within this emptiness
·
vast as space, with our mind open.
(meditation)
"I have a mind. It is found in my body. I want to obtain
that which pleases me, and avoid that which is unpleasant."
This mode of functioning constitutes a heavy burden, causing
many problems. On the contrary, if we place ourselves in a
state of being open and at ease and we recognize the mind as
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it truly · is-penetrating all things and lacking material
limitation-we will naturally feel a sensation of relaxation and
lightness, without complexity.
(meditation)
The emptiness of the mind within which we place
ourselves is similar to space, not an obscure space where no
sun, moon, or stars shine, but similar to the limpid and vast
space illuminated by daylight sun. When we place ourselves
within. the nature of mind, in its emptiness, we have to do so
with this quality of openness and limpidity.
Second, we also meditate on the "clarity" of the mind.
Emptiness and clarity are not two aspects that we could
separate, one on one side and the other on the other side. In
the same way, on a sunny day, the sky and the light are one
only, the clarity and emptiness of the mind are inseparably
one.
(meditation)
Emptiness and clarity in themselves are inert. They
generate no beneficial or negative activitf. They cannot
engender thoughts or conflicting emotions. When we remain
in clarity-emptiness, similar to empty space, there is, at the
same time, a knowing quality, an intelligence (Sanskrit, vidya;
Tibetan, rikpa) aware of clarity and emptiness. The
emptiness-clarity is as evident as the palm of one's hand, and
intelligence is the evident perception that we have of it. In the
nature of the mind, nothing divides these three aspects. We
meditate becoming particularly conscious of this intelligence.
(meditation)
·
THE SPACIOUS MIND
The mind is described under three aspects, emptiness, clarity,
and intelligence. If we meditate using as a foundation these
three aspects, in a vast and plentiful manner, whatever
practices we do such as mental calming, superior vision, and
phases of development and completion of the Vajrayana
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deities, we will obtain great joy, great ease, and increase of
efficiency. However, if we dwell in our ordinary perception,
"This is me; I am in this body," in a narrow manner, as if we
were jammed in a narrow and st~ep-id
gorge from which
we do not know how to exit, the same practices will meet
with difficulties, therefore, it is very important to know how
to meditate.
Even if the lama who gives instructions on mental
calming, superior vision, or deity meditation is an excellent
teacher, and the disciple approaches these techniques with the
mind turned on him or herself, the disciple will never see the
qualities develop from these meditations. On the contrary, the
disciple strongly risks becoming irritated by the lama and
resenting the teacher!
This mind, as the union of emptiness, clarity, and
intelligence enters Buddhahood. However, it is also this mind
that wanders in samsara! When we meditate, it is this mind
that meditates. When conflicting emotions or thoughtS arise,
it is this mind that feels them. Nothing is experienced outside
the mind.
THE FLYING MIND
If we meditate with a good understanding of the threefold
nature of emptiness, clarity, and intelligence of the mind, we
meditate with the freedom of a bird flying in the sky. Nothing
obstructs its path. It can go wherever it wants. Our meditation·
then will be efficient, but in the opposite case, we are like a
creature with many legs cramped in a very small space.
While meditating, some people get headaches, others
suffer eye pain, chest pains, or feel discomfort in other parts
of their bodies. These pains come from an attitude of a closed
mind.
We can compare our mind with its three aspects to the
ocean. Conflicting emotions and thoughts that arise are similar
to waves. There are many waves in the ocean, however they
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are only water, the same water as that of the ocean. Waves
form in the ocean and are reabsorbed by the ocean. Similarly,
all thoughts and emotions proceed from the mind and are
reabsorbed by the mind. It can be useful to meditate on the
seashore. From far away, small waves form, then increase in
size, becoming huge and capable of destroying anything in
their way. Waves return to the ocean and nothing remains of
them. Emotions and thoughts arise in our mind, gain great
power, and end by returning to emptiness; there is nothing
left of them. Other emotions and thoughts arise, subsiding in
their turn to allow for new ones.
You should be skillful in meditating. When a powerful,·
almost irresistible desire arises in your mind, take the posture
of meditation and dwell in a state of great openness. When
desire arises, simply watch the mind in which this desire
arises, and do not be distracted by anything else. The desire
will be liberated by itself in emptiness. Each time it occurs iR
the mind, look at it in the same way, and watch each time as
it dispa~e
by itself. After repeated meditation like this,
desire will liberate itself into primordial awareness. From then
on, emotional manifestations will be beneficial and no longer
will harm you.
RECOGNIZING THE ESSENCE
Let us experience what we have learned. Taking the correct
meditation posture, let the mind rest in emptiness, clarity, and
intelligence. Thoughts of desire, anger, or jealousy will no
doubt occur. When they manifest, we remain in a state of
simple recognition tqward them. We do not have to think that
they must disappear or that it is necessary to make them
cease, but simply recognize their essence. Actually, they
liberate themselves by themselves.
(meditation)
In this meditation, all conflicting emotions are treated the
same way. Even if they arise in great number, it is good. It is
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not necessary to suppress them. It suffices to recognize their
essence and this presents no difficulty. This is why we say
that they liberate themselves py themselves. The main emotion
that you encounter is probably desire-attachment. If you can
learn to process this emotion with this meditation, you will be
able to use this approach for other emotions. Gampopa
compared meditation to fire. The more one feeds wood to the
fire, the more powerful and vivid the fire becomes. It is the
same for the practitioner. The more conflicting emotions he or
she encounters while meditating, the stronger primordial
awareness will shine.
After work, when you feel mentally and physically tired,
if you establish your mind in this spacious and opened state,
fatigue will immediately disappear. You will feel relaxed and
rested. When a strong conflicting emotion arises, if you place
your mind in this state similar to space, the emotion will
liberate itself by itself. This is extremely beneficial.
It is first necessary to have a good understanding of this
type of meditation, then you should apply it. It is easier to
talk about it than to understand it, but when one understands
and does not practice it, one cannot benefit from it. After
having attained Awakening, the Buddha says:
I found a Dharma similar to nectar,
Deep, peaceful, simple, uncompounded, and radiant.
As no one will understand what I could show,
I will remain silent, deep in the forest.
Therefore, he remained absorbed in meditation. A few
weeks later, the great gods of Vedic India, Brahma and Indra,
supplicated him to teach human beings who had no one to
guide them. Human beings were like blind people in samsara.
Answering this request, the Buddha agreed to instruct them.
Question: This practice in which emotions liberate themselves by
themselves, is that sufficient to lead us to Awakening?
Kalu Rinpoche: Yes, it is possible, because it transforms
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emotions into wisdoms. On the level of Awakening, it is more
precisely called the "five wisdoms." On the level of the paths,
it is represented by the five "masculine Buddhas."
Question: Rinpoche has explained that emotions arise in the mind
and return to the mind. But if I refer to my own experience, I do not
understand this very well. In this case, what is called mind is only
a word, it does not designate anything in particular. I am supposed
to have a mind, but I cannot find it.
Kalu Rinpoche: To answer this question, we can quote the
Third Karmapa, Rangjung Dorje.
The mind: there is no mind, it is empty of mental essence;
Being empty, at the same time, it is unbound and manifests in
all things;
May a perfect examination cut all indecision.
And again:
The mind is not existing. The Victorious Ones8 themselves do
not see it.
It is not nonexisting, it is the universal foundatioJr. of samsara
and nirvana.
This is not a contradiction, but the middle way of unity.
May I achieve thatness of the mind lacking extremes.
I have given you methods such as the one whereby each
time conflicting emotions, thoughts, or suffering appear, they
liberate themselves by themselves. Now, it depends on you
whether you practice these methods or not. You have the
choice of remaining fettered by conflicting emotions or
releasing yourselves from them. As you want, you can either
remain captive or place yourselves in a comfortable situation
by allowing emotions to liberate themselves by themselves.
VanaJUVer, June 1982
eauddhM.
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RIPPLES ON WATER
In the Vajrayana, there are three ways of processing
conflicting emotions in connection with the tantras called,
respectively, outer, inner, and secret. The outer tantras reject
the emotions. The inner tantras apply transformation and the
secret tantras use the simple recognition of their essence. The
Vajrayana represents the most direct path to escape the grasp
of emotions.
Until Marpa the Translator, most practitioners did not
place themselves in a situation where they externally
protected themselves from emotions, but they processed these
emotions intemally.9 Marpa himself gave an example to help
us understand his experience of desire and anger, and how
this experience differed from how others perceived it. For
his emotions seemed to be drawings
people outside, he ~aid,
engraved on rock; for him, they were only ripples on the
_
surface of water.
Methods to liberate oneself from the emotions by rejection,
transformation, or recognition of their essence belong to the
teachings of the Buddha. The Buddha did not, however, give
them in a unique framework, but exposed various approaches
in accordance with the various abilities of those to whom they
were addressed, each time proposing the most useful one.
'Marpa was married, a father and family supporter, and apparendy led an
Ol'dinary life; later, most practitioners were monks. Marpa was particularly known
for his violent outbursts of anger.
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King Indraboddhi
KING INDRABODDHI EXTENDS AN INVITATION TO
THE BUDDHA
At the time of Shakyamuni Buddha, King Indraboddhi
governed· a powerful and opulent kingdom in the region of
Kashmir. The king had a grandiose life style. He surrounded
himself with luxuries and pleasure. It is said that he enjoyed
the company of 500 queens during the day and 500 different
·ones at night.
One day, the king and his entourage went onto the terrace
of the palace to contemplate the landscape. The king, looking
at the sky, saw a strange group of golden birds in the
distance. Having never seen birds such as these, he asked,
"What kind of birds are these beautiful and majestic birds?"
One of the ministers, who knew the Buddha and knew what
miracles he could accomplish, answered, "Majesty," he said,
"They are not birds, but the Buddha and 500 monks flying in
the sky by their own power." The king was amazed. He asked
if such a being would positively respond to an invitation. The
minister rep_lied that no doubt the Buddha would come and
that there was no need to send a messenger. It was sufficient
to sincerely pray, to make offerings on the terrace, and to bum
incense. It was done, and the Buddha and his retinue
descended to the king's palace. Convinced of the greatness of
the Buddha, who arrived by only being supplicated, the king
offered presents and food, and requested the Buddha to teach
him the Dharma. The excellent guest expounded the Four
Noble Truths, which are the truth of suffering, its origin, its
cessation, and the path that leads to this cessation. He showed
the painful and frustrating characteristics of the cycle of
existence, insisting on renunciation and nonengagement in
worldly activity. The king was saddened and surprised.
"If I must absolutely adopt such a rule of conduct to attain
Awakening, I will never get there. It is impossible in my
situation. If there are some other instructions to liberate myself
-65-
from the world without abandoning conflicting emotions,
please have the kindness to impart them to me. U there is no
other way, I simply have to renounce Awakening."
The Buddha, having the power to know people's minds,
knew that the king was a ·being with superior spiritual
capabilities. The Buddha became invisible to the monks and
the king's entourage, and made the monks and entourage
invisible to the king. The Buddha himself changed his aspect,
appearing before the king under the form of the tanbic deity
Guyasamaja. He gave Guyasamaja empowennent to the king
and at the same time instructions on the true nature of mind
and on mahamudra.
, After the Buddha left, the king applied without
intenuption the instructions on the recognition of the mode of
being of mind during any kind of external activity. After
twelve years, he attained liberation.
This is a specific example of the possibility of attaining
Awakening without rejecting ordinary life or outer play of
emotions.
It is said that the karmic connection existing between King
Indraboddhi and his people was so great that, after having
attained Awakening, he confen'ed initiation and instructions
to all his subjects. So many achieved mahamudra and attained
liberation that it was said that this region of Kashmir had
been completely depopulated;
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Compassion
A LINK OF KINSHIP WITH ALL BEINGS
Love and compassion must not be parceled out to any one
particular person but should be applied to all beings. Such
universality is possible if we are conscious that there is no
being who has not been our father or mother in one of our
past lives. Treading in the cycle of existence since time
without beginning, all beings have had birth numberless times
in the course of innumerable kalpas. The result is that each
being has been a father, mother, son, or daughter of every
other being. The Buddha is omniscient and possesses, by
definition, the knowledge of all phenomena of all past,
present, and future times. This omniscience allows. him to
assert that one can count the particles of matter composing the
ground of a vast country, but it is impossible to count the
number of times that each being has been in the situation of
a father or a mother for all other beings.
When they were father and mother to us, how did they
act on our behalf?. They expressed the same kindness as our
parents have shown us in this life. From birth until adulthood,
they have given us all that we needed with much love. They
chose for us the best things-food, clothes, care when we were
sick, education, and so on. All beings, in the course of
numberless lives, have acted in the same manner. Continuing
to wander in the cycle of existence, they were born in difficult
and painful situations that we cannot possibly imagine.
SAMSARA IS COMICAL!
Katayana was one of the direct disciples of Shakyamuni
Buddha. Having reached the state of an arhat, he possessed
some psychic powers. One day, he was begging for food and
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saw a young woman seated on her doorstep. While cradling
her new-born baby tenderly against her breast, she was eating
fish. When she finished eating, she threw the fish bone at a
female dog that had watched the food, and yelled to chase her
away. Because of his powers, Katayana was able to see the
karmic bonds uniting these four beings, the woman, the baby,
the fish, and the dog. The fish was none other than the father
of the young woman; he had died few years earlier. The baby
was a person with whom she had maintained reciprocal
hatred; that person also had passed away few years
previously. As for the dog, it was the reincarnation of her
mother. The woman ignored these relationships. She never
dreamed that she held an enemy close to her heart, ate her
father, and violently rejected her mother.
Katayana said: "Eating her father, abusing her mother, and
cherishing her enemy, samsara is a strange show!" And he
burst into laughter.
UNIVERSAL COMPASSION
We can never know the karmic links in the immediately
preceding life that bind us to people with whom we now have
a close relationship. We can only be certain that all these
beings have been our father and our mother a great number
of times. For this, we remain gratefully indebted to them.
When we see someone poor, sick, or in a miserable condition,
let us remember that this person has been our father and
mother many times. With mind obscured by ignorance, this
person does not know this. Because we know, we have to seek
all means to relieve this person and develop as much love and
compassion as we can for him or her.
When we see a young person, happy and in good health,
although we know that this being was once our father and
mother, we may think our compassion is not needed now.
However, compassion is not something to feel from time to
time, it embraces the totality of the situation of all beings. The
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person who is young and happy now will inevitably be
affected by the suffering of change. He or she will beeome
sick, suffer, and die. This person cannot be excluded from the
field of our compassion.
Older people were our father and mother at one time or
another. Granting great importance to this life and world, they
may have devoted all their forces and attention to them. Now,
they no longer expect anything but illness and death. Perhaps,
they have committed, in this life, many negative acts that will
produce much suffering in their future lives. Our compassion
must help them avoid suffering as much as possible, and
establish them on the path of Awakening.
Powerful and wealthy people of this world are often
excluded from the field of compassion. They, too, have been
our fathers and mothers. Their present situation is the result
of positive acts accomplished in past lives. Their situation is
not necessarily enviable, because it does not lack danger.
Indeed, the Buddha said:
"The place of power is also the place of negative acts;
The place of wealth is also that of greed."
These negative acts and greed will mature in future
existences into the form of suffering, whether it is in the hell,
hungry ghosts realm, or when beings resume a painful and
miserable human existence. Powerful and wealthy people
deserve our compassion, and we must seek ways to help them
to avoid future sufferings.
LOVING OUR ENEMIES
We also meet people seeking to harm us, showing
aggressiveness, or simply being unpleasant. Our usual
reaction is to reply by manifesting anger or aggression. This
is a wrong reaction. The person who acts now as an enemy
has been our father and mother many times in past lives. Due
to the mind being obscured by ignorance, this person cannot
recognize this fact. Because of negative acts accomplished
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now, and because the person cannot liberate himself or herself
from the cycle of existence, this person will have to continue
enduring innumerable sufferings. Recognizing that this person
has been our father and mother, instead of displaying anger,
we feel compassion and do anything in our power to liberate
this person fr«;>m suffering and make him or her happy.
Animals living on earth, underground, or in water, have
a very difficult existence and suffer in all kinds of ways. All
have been our fathers and mothers a great number of times.
Negative acts committed in past lives have imposed on them
their present existence. Not only do they suffer, but their mind
is inhabited by all passions, desire-attachment, aversion,
blindness, greed, and jealousy. They are incapable by nature
of generating faith, compassion, and spiritual .intelligence.
They also must be included in our compassion.
Most people live in a family structure, as members of
relationships that include the father, mother, husband, wife,
children, brothers, and sisters. It is not rare that family
relationships are stained by misunderstanding and quarrels.
If we are beset with these kinds of difficulties, let us recall
that those with whom we do not get along now have taken
care of us with attention and love as our parents in past lives.
Previous karmic links have forged present family bonds. If a
member of our family gets angry at us or chooses to quarrel,
let us reflect. "He or she is angry because of not knowing the
real link uniting all beings. I am fortunate to know the
Dharma. Knowing also that he or she has been my father and
mother, I will not respond by anger. On the contrary,
cultivating patience, with Jove and compassion, I will seek
ways to make that family member happy."
Developing compassion, we must do the following:
-with the body, avoid killing or creating suffering, but act
with softness and kindness
- with our speech, avoid criticizing others, being
contemptuous,beingsJanderous,and using humiliating words
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that hurt or threaten, and instead speak with kindness
- and with our mind, avoid malevolence and develop
benevolence and the sincere wish for other's happiness ·
FOUR KINDS OF GIVING
Compassion is expressed by four kinds of giving, material
giving, giving of security, giving the Dharma, and giving of
love.
• Material giving consists in giving to those who are in
need, food to those who are hungry, dothes to those who
have nothing to wear, and so on.
• Giving security applies to those, who, being unable to
protect themselves need the help of another, such as sick
people, endangered animals, and so on. Buying live fish and
releasing them in water is one of these kinds of giving.
• Giving the Dharma is practiced when having real
knowledge of the Dharma, and: motivated by great
compassion we are driven to help others. We can explain
various aspects of the spiritual life, such as the difference
between negative and positive acts. We explain the necessity
of abstaining from committing negative activity,
accomplishing positive activity, and so on. It is the highest
form of giving, but we must understand all its implications.
For example, I now talk to you in order to teach you. If I teach
with the thought that, since time without beginning, you have
wandered in the cycle of existence, undergoing innumerable
sufferings, and have, because of karmic potential, much
suffering to experience in future lives, and if I think it is
necessary that I help you to liberate yourself from it, this
motivation will make the teaching beneficial to you. It will
also be an opportunity for me to accumulate great merit. If I
teach without compassion but for financial interest or fame, I
doubt this will be useful to you.· Even if it is useful to you, I
would not experience any benefit because of my perverted
motivation. This applies to material giving as well as to the
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giving of security. When we practice giving only with the
wish of helping, we experience great benefit contributing to
the attainment of Awakening. Practicing giving for one's selfglorification and fame will be the only reward and will
consume all the benefit of the generous act.
• Giving love takes into consideration the suffering of all
.beings. The cycle of existence is composed of six classes, each
marked by a particular suffering.
- hell beings undergo immense torments inflicted by
unbearable cold or heat
and thirst that they
- hungry ghosts suffer from hung~
can never satisfy
- animals have limited intelligence and are driven by
instinct to devour each other
- human beings undergo pains of birth, old age, sickness,
and death
- demi-gods are prisoners of their own quarrels and
conflicts
- gods, at the end of a very long life of pleasure, suffer in
seeing themselves falling into inferior realms
TAKING SUFFERING, GIVING HAPPINESS
When we practice giving love, we should think of the ocean
of suffering, not only of the suffering we experience now but
also of the suffering imprinted in our karmic potential, which
will actualize in the future. Then we imagine that all the
suffering, faults, and veils covering the mind of all beings take
the form of a black light that we breathe in by the right
nostril. It dissolves into the emptiness of the heart. We
imagine that all beings are liberated from this suffering that
we just took within ourselves.
Then, we imagine all the qualities, all happiness and joys
we have taking the form of a white light that we breath out
by the left nostril. This light envelopes all beings and they
become perfectly happy. Our practice continues for a certain
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number of breathing cycles during this visualization.
What is the real effect of such a meditation? Do beings
toward whom it is directed truly receive its benefit? In fact,
this meditation allows us to develop a positive mental
attitude, decreasing our faults and veils, ~d
increasing merit
and wisdom, which ultimately lead to Awakening. Once
Awakening is reached, we may effectively establish an infinite
number of beings in states of happiness and really liberate
them from suffering. The effect is not immediate, but this
meditation on giving love surpasses a mere act of imagination.
As we are ordinary beings, we have strong feelings of ego:
"I exist, it is me." Because the idea of "me" is strongiy
anchored within us, it is possible that, in practicing a
meditation during which we imagine ourselves taking on the
suffering of others, we would fear harming ourselves. We
would prefer not to practice this type of exercise or would
practice it only with reticence. This would be a mistake. On
the contrary, we must .fully dedicate ourselves to it by
thinking, ''What I want is to effectively take on myself the
suffering of all beings, liberate them from it, and endure it
alone, by myself." The meditation of taking the suffering and
giving happiness produces benefits for the meditator in this
lifetime: longevity, absence of sicknesses, and the realization
of wishes and projects. Ultimately, it contributes to the
attainment of Awakening. If we practice this meditation with
self-benefit in mind, we totally falsify this practice. During
meditation, we do not need to envision the result but we
practice with pure motivation for the benefit of others.
Taidlung, March 25, 1986
EMPTINESS AND COMPASSION
When we understand the notion of emptiness of the mind and
realize what it means, the mind, by itself, expands in joy,
happiness, and freedom. We see that ordinary beings, not
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perceiving this emptiness, think in terms of ''me" and '1
exist." This mistake makes them accept all phenomena as real,
and they experience all .kinds of suffering. The compassion
that we conceive for them is all the greater because we
perceive the foundation of the mechanism of suffering.
Understanding emptiness and compassion sustain each other.
T•idumg, Mtlrdl 25, 1986
THE PAINFUL CONDmON OF ANIMALS
Hell beings and hungry ghosts endure terrible tonnents. The
kanna that engenders this type of existence and our own are
too different for communication to be possible. We cannot see
them, and this is why we sometimes doubt their existence.
The greatest number of beings constituting the class of
animals are also invisible to us. However, we can see a certain
number of them. We can observe them, peaceful or .fierce,
living on earth or in the water. All of them have only limited
intelligence, but animals of the oceans and rivers, fish and
crustaceans, seem to have an opaque mind, and very limited
mental capabilities. Nevertheless, they are not free of
desire-attachment. On the contrary, it is very powerful among
them, most particularly in connection with food. This allows
fishermen to catch and .kill them. Finally, aversion drives them
to .kill and devour each other. Mental opacity,
desir~atchmn,
and aversion are the three poisons that
cause much suffering for them. With body and mind, they
experience, just as we do, suffering and fear.
PROVIDING REAL ASSISTANCE
However, animals hardly possess ways to protect themselves,
and no one thinks about protecting them. Their condition of
existence is the consequence of bad kanna accumulated in
past lives. It is an act of great compassion to protect them by
releasing captured animals that are put up for sale in the
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marketplace, destined to be killed and eaten. Releasing them
in their natural habitat will preserve their lives. To do this
even for a few days or a few weeks is greatly beneficial. We
may use three methods in addition to material giving, such as
giving spiritual benefit:
-by reciting, for the released animals, mantras and names
of the Buddhas. Simply hearing this has the power to lead
them to liberation.
- by giving them sacred substances to eat. It is said that
touching these substances with the mouth will be sufficient for
animals to avoid birth into inferior realms. They will be
established on a path ultimately leading them to Awakening.
- by spreading sand consecrated by recitation of mantras
on .their bodies. This contact prevents falling into inferior
realms.
These three methods are called ''liberation by hearing,"
''liberation by taste," and ''liberation by contact." The scope'Of
giving assistance is ultimate as well as temporal.
Hong-Ko11g, Mzrch 19, 1986
SAVING LIFE
Human beings and animals have in common an identification
with the "me," the egocentric grasping. All have the feeling:
''Myself, I exist." From this, fear, sickness, and suffering
proceed.
There are ten negative acts committed by the body,
speech, and mind. The most serious is taking life. It is said
that the karmic result of this is to experience hell for a kalpa,
and then to .be idlled 500 times. The seriousness in
suppressing Jife is as great as the merit of saving it. When we
release animals, this merit is greater if we supplement it with
spiritual protection by reciting mantras, giving consecrated
substances, and spreading blessed sand.
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FISHES HAVING BECOME DEVAS
At the time of Shakyamuni Buddha, one of the many
kingdoms of India was governed by the king, "Lord of the
Gods." He had in his court a skillful physician whose young
and good-hearted son enjoyed walking in the countryside.
One day, the son was hiking in the hills, when, in the
distance, he saw predatory birds flying in a circle at a low
altitude. Approaching a pond on the point of drying up, he
saw birds feeding on fish that could no longer find refuge in
deep water. Completely moved by what he saw, he thought,
"These poor fish are going to die. What can be done?"
As fast as he could, he returned home and, telling his
father what he had seen, asked him to solve the problem. The
physician understood that it was necessary to seek help from
the king himself. He requested an interview with the king. He
told his son's story and of his solicitude for the fish and in his
son's name requested that his majesty intervene. The king was
emotionally moved and ordered an elephant to be loaded with
barrels of water for the pond, and that people recite the
mantras and names of the Buddhas.
However, later the pond dried up again because of lack of
rain, and 10,000 fish living there died. They all were reborn as
devas in the "Sky of the Thirty-three Ones,"10 endowed with
the power of clairvoyance particular to their present state.
They could see that the Buddha was teaching in India,
descended to hear him, and understood the nature of mind.
They then were curious about. their past merit allowing
them to have been able to obtain such a fortunate destiny,
being born as devas, meeting the Buddha, and receiving his
teachings. Using their mental powers, they saw that, in their
previous life, they had been the fish that had received water
1'Name of one of the gods realms, governed by a group of thirty-three
ministers.
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and the blessing of mantras. To express their gratitude to the
physician's son, they showered flowers on his house.
Surprised, the physician's son wanted to know the reason for
this out-pour. .He went to the Buddha and learned that the
flowers were the token gratitude from the devas he had
protected when they were only fish in a pond without water.
Chiai, April 4, 1986
AN ASSOCIATION WITH FISH 11
To the attention of the benefactors and disciples of Taiwan
who have faith and devotion:
Any being considers its body and its life as very dear and
is very attached to them. From this come pains, fears, and
suffering. If someone pierces us, beats us, and fatally injures
us, how great our anguish and suffering! Animals do not
harm us, nevertheless, we catch them against their will,
inflicting unbearable physical suffering on them and ·taking
their lives.
During many past lives, these animals have been our
fathers and mothers. We, ourselves, now enjoy the result of
previous virq..ous acts, an existence endowed with certain
freedom and comfort. Because of this existence, as they cannot
protect themselves, if we can rescue animals from death and
suffering, we gratefully return the goodness of our parents in
our past lives.
Suppressing one life leads to rebirth in hell during a kalpa.
Five hundred times our life will be then taken in return.
11 Kalu Rinpoche held great fondness for animals. He liked visiting zoos and
would recite mantras for the animals that were there. He also liked to release
animals. Whenever he had the opportunity, he released hundreds, perhaps
thousands of fish, which he bought at the market of Siliguri, the great city on the
plains below Sonada, in Benares, and elsewhere. During his visits to Hong Kong
and Taiwan, he released a great number of fish, shellfish, crustaceans, tortoises,
and birds. Wishing that this practice be established on a regular basis, he founded
an association in charge of collecting funds, and organizing monthly releases of
animals. The following text is a letter written on this occasion.
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During many existences we will own a miserable and ugly
body. Continual threats will weigh heavily on our lives.
Saving only one being from death and suffering leads to
rebirth for hundreds of lives as a deva or a human being
endowed with a good existence. We will have long life, good
health, abundance of goods, perfect happiness, and joy.
If, more particularly, we give animals consecrated
substances that liberate by taste, sand that liberates by contact,
and if we recite for- them the names of the Buddhas and
mantras, our rebirth will bring longevity, physical beauty, a
pleasant voice, great wisdom, wealth, and good friends. Our
wishes will be granted. We will be born in a pleasant country,
free of all threats, and we will encounter the Dharma. At the
moment of death, we will endure no suffering of agony, nor
fall into inferior realms. We will live in harmony with all
beings and finally, we will be reborn in the Land of Bliss.
Benefits are unlimited since they ultimately lead to
Awakening. All this was explained by the Buddha himself.
With faith and great compassion for defenseless animals,
birds, baby birds, fish, tortoises, and all sizes of animals, we
offer the four kinds of giving, giving of the Dharma, giving of
love, giving of material goods, and giving of security. Wishing
them the best at this time will be beneficial not only for them,
but for ourselves. We will obtain in this very life, longevity,
health, wealth, and the absence of obstacles. In our future
lives, we will obtain the same benefits that we have granted
others.
·
It is useless to entertain hope or doubt concerning this
subject since the law of karma is inescapable. Therefore, I ask
you to undertake this virtuous practice whose consequences,
for oneself and others, are now mundane and ultimately bring
benefits and happiness, by becoming a member of the
association "Releasing from inferior worlds" and by working
on its behalf.
Klllu Rinpoche
T•ipri, AJri 23, JSB6
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Common
Preliminaries
Tibetan Buddhism teaches the first steps in practice in two
groupsofprelim.inaries: 0 COmmon preliminaries" and "specific
preliminaries." We will study the first group/2 also called the
nfour reflections which turn the mind away from samsara."
These are:
- the precious human existence
- death and impermanence
- the law of karma
- the defects of samsara ·
These four preliminaries are called "common" because
they are used by the Nyingmapa, Sakyapa, Kagyupa, and
Gelukpa lineages in Tibet. Even beyond Tibet, they make up
the foundation shared by all Buddhist schools. Without
impregnating ourselves with these four reflections, we cannot
truly understand why the Dharma is necessary and what its
function is.
·
THE PREOOUS HUMAN EXISTENCE
We now possess the precious human existence, characterized
by eight freedoms and ten qualifications. We do not have
space here to examine these freedoms and acquisitions in
detail. One can refer to works such as The Ocean of Certainty,
The Torch of Certainty, The Progressive Way of the Three
Types of Individuals, or The Jewel Ornament of Liber~on.
USpecific preliminaries will be approached in the volume, Secret Buddhism.
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Drawbacks of the Animal Realm
The possibilities of existence are divided into six classes. Four
of them are not perceptible to our senses. They are the realms
of hell, hungry ghost, demi-gods, and gods. We only
communicate with human beings and animals. Among the
latter, some species such as the nagas that live in oceans or
underground remain invisible, although they evolve in the
same environment as fish, tortoises, or insects. Other animals
are more closely related to us, whether they are wild such as
tigers, leopards, deer, or domestic, such as dogs, cats, cows,
horses, and so on.
Animals share a common ground-they cannot
understand what we tell them or express themselves other
than on a rudimentary level. Their mind is enveloped by an
opacity depriving them of these abilities. They cannot develop
faith, devotion, compassion, or transcendent knowledge,
qualities that lead toward superior realms and liberation. If
you talk about devotion and compassion to an animal, it
cannot understand these notions. It is useless also to teach an
animal about anger, aggressiveness, or desire. These defects
are naturally present in its mind.
The possibilities of spiritual development in animals are
almost null because they cannot accumulate merit by physical
activity such as prostrations and offering of the mandala, or by
verbal activity such as reciting mantras and prayers. Their
mind cannot cultivate faith or wisdom. Their existence is
afflicted by limitations far greater than those of human beings.
Not only is it difficult to protect themselves from dangers and
difficulties, but they have no possibility of accomplishing
virtues that would assure them of happiness and well-being
in their future lives. Most often, they kill, steal, and
accomplish many negative acts that cause them future
suffering. For these reasons, animal existence is qualified as
inferior.
·
Compared with their existence, our situation is preferable.
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We possess the capability of understanding what is said, are
able to express what we want, and. discriminate between
positive and negative. Endowed with the support of a good
existence, we belong to the superior realms.
Three Categories of Human Beings
It is necessary to qualify this general vision of the human
condition. Indeed, it is possible to divide human beings into
three categories:
- The first group consists of human beings who follow no
spiritual path and who always commit negative acts. It is a
disastrous human existence because it will necessarily lead to
birth into worlds of great suffering.
- The second one concerns those who neither practice in
a spiritual way nor accomplish much negative or positive
activity. Their existence is mediocre because it will lead them
to be born in a mediocre situation, neither very happy nor
very painful.
- The third category applies to those who know the
Dharma, have met masters, and who follow their teachings. In
this case, human existence is called "precious."
Some substances, like gold or diamonds, are considered
precious because their trade value and their accumulation
earn all that one wants. Human life dedicated to beneficial
and spiritual practice is precious, not because it earns material
goods, but because it leads one to receive greater wealth
consisting of happiness and liberation.
To the value of this existence is added its rarity.
Traditionally, it is said that ordinary human beings are as
numerous as stars shining in the night sky, while those
possessing the precious human existence add up to stars
visible in the sky during the day. 13 Even without. this
13ofhat is to say, the first stars shining in the evening while the night fall or the
last few remaining stars in early morning.
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comparison, it is just as easy to look around us and see how
few people are committed to a spiritual path. Simply thinking
of the city where we live, we will quickly realize that the
people who follow a spiritual path are rare.
Not Wasting Our Life
Preeious human existence is not something that happens by
chance. It is the result of practicing positive acts in our
previous lives and of having a connection already established
with the Dharma. We now possess this extraordinary
condition of life. We should be fully conscious of its value in
order to make it meaningful. This is why we should reflect on
the freedoms and qualifications that characterize it, reflecting
also on the condition of other beings such as hell beings,
hungry ghosts, demi-gods, and gods to better understand, by
comparison, the exceptional characteristics of our situation.
We will waste our precious existence if we do not use it to
practice the Dharma.
IMPERMANENCE
Although precious, our existence is not eternal; it is subject to
impermanence.
An unceasing flow
Impermanence characterizes all phenom.eria, the universe as
well as the beings who inhabit it. The succession of seasons is
a good example. Spring, summer, autumn, and winter show
the unceasing play of change. The shorter the duration that
we observe, the less obvious is impermanence. It is,
nevertheless, present from instant to instant. The year cannot
exist without the twelve months composing it. Months do not
exist without days. Days do not exist without hours. Hours do
not exist without minutes. Minutes do not exist without
seconds, and so on. In this unintenupted succession, our life
unfolds and exhausts itself.
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At the end, whatever we have had of precious human
existence, if it has not been put to good use, will simply
disappear. Nothing will remain. U we do not apply ourselves
now to the practice of the Dharma, it will soon be too late.
The opportunity will have been forever lost.
The end of a dream
From a certain point of view, temporal preoccupations are not
totally vain. We need to eat, dress, and to find shelter.
However, we should not grant too great an importance to the
affairs of this world. Accumulating material goods in this
assure us that we will be able to. take anything
lifetime ~ot
with us. We have to leave everything behind us. Our lives
will be beautiful dreams ending. Nothing will go with us.
Milarepa said, Dfearing death and impermanence, I flew into
the mountains. I meditated there and reached the level that
transcends death and impermanence."
Impermanence does not proceed by jumps but is inscribed
in the succession of instants. Let us take the example of a
seventy-year-old person. This person is old, but it does not
mean that old age has happened at a precise moment. The
process of aging is uninterrupted and was unfolded during
the life of this person.
Never forget impermanence
When we are taken in by the many activities of this world,
and fall under its influence, it is essential to never forget
impermanence and to remind ourselves that death will not fail
to come. We should take advantage of the time remaining to
us. Again the example of Milarepa is insbuctive. He had
suffered in some periods of his life from extreme cold, severe
lack of food, and having threats made on his life. He never
became discouraged. He thought, 'Whether I am cold,
hungry, or dying, all this is secondary. What is important to
me now, before impermanence takes me away, is that I
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practice meditation."
Jikme Lingpa Does Not Repair the Steps
The story of Jikme Lingpa perfectly illustrates the concern for
the essential. He lived secluded in a cave that could be
accessed by stairs. However, the stairs, after many years, had
considerably decayed and Jikme Lingpa sometimes thought of
repairing them. When he was in his cave and this thought
arose, instead of following it, he told himself. "If I undertake
these repairs now and death comes, I would have wasted my
time. It is better that I meditate." When he was outside the
cave and the same concern arose again in his mind, he
thought, "Death may be near, better that I return to meditate."
Recalling impermanence instilled so much diligence to him
that he was able to obtain realization.
We should be convinced of the possibility that death is
nearby. Then, surely, we will escape distractions that the outer
world puts on us, and we will pour a lot of energy into our
practice. We know that old age, sickness, and death exist, but
we think that they will not happen to us soon. But we cannot
help ourselves by granting a certain permanence to the world
and ourselves. While engaging on the path of Dharma, we
learn, on the contrary, to recognize everything is
impermanent.
THE LAW OF KARMA
Etymology
Having understood the exceptional opportunity given to us by
this precious human existence, and becoming conscious of its
transitory nature, we should know the rules governing its use
and study the infallible law of karma. The Tibetan expression
for karma is composed of three words (lay-gyu-dray), and
comprehends its principle:
-lay means "act''-including our personality, what we do
with our body, speech, and mind are acts
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- gyu means "cause"-all our acts, positive or negative,
leave an imprint in our mind as the cause of a future event
- dray means "result"-proceeding from negative or
positive causes, acts produce corresponding results in the form
of painful or happy situations
The law of karma means that our acts, according to their
nature, are causes engendering defined results.
Negative and Positive
Acts are called negative when they result. in suffering in the
future for the one who initiates them. Their nature is
described in detail in several texts, but they can be
summarized in ten categories:
• three negative acts of the body:
- taking life
- taking what is not given
- incorrect sexual conduct
• four negative acts of speech:
-lying
- harmful words
- words creating discord
- trivial words
• three negative acts of the mind:
- covetousness
- malevolence
- erroneous views
Acts are called positive when they bring happiness to the
one who initiated them. They are the opposite. of the ten
negative acts, protecting life instead of killing, cultivating
benevolence instead of malevolence, and so on.
Generally, negative acts lead to rebirth in inferior realms
such as hells, hungry ghosts, and animals. Positive acts
produce rebirth in the superior realms such as human,
demi-gods, and gods.
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The Present As Result of the Past
If present acts condition our future lives, past acts have
conditioned our present life. That we possess human existence
is the result of past positive acts. If we are, in this lifetime,
often sick or if we die at a young age, we can be sure that we
have killed or wounded other beings.
The variety of human destinies is extremely great. Some
people have a short life, others a long life. Some enjoy a good
health and others suffer from illness. Some people are
wealthy, others are poor. Most people have no explanation for
this diversity. '1t is so," they simply think. In reality, there is
no chance happening. The disparity of destinies is due to the
disparity of karmas. Many stories illustrate this fact.
The l<ind Shade
A long time ago, there were two men whose ways of thinking
were completely opposite. They Hved in the same country.
The first man was always tormented by compulsive thoughts
of killing, stealing, and swindling others. His dream was to
kill the .king of the country and ascend to the throne. The
second man thought only of benefitting others and sometimes
had the dream, '1f I were to govern, I would do everything
for the happiness of the people.n
One day, as the first man walked on the side of a road, he
slipped and fell. At this precise moment a chariot passed and
one of the wheels rolled over his neck and cut off his head.
The other man had fallen asleep in the shade of a tree. At
this very moment, the people of a certain country were
seeking someone to govern them. They needed a man with
great positive karma. When they approached the sleeping
man, hours had flowed by and the shade of the trees had
shifted all except for the tree sheltering the sleeping man. The
visitors understood that this miracle could only be the sign of
excellent karma. They promoted the man chief of their
country, and thanks to his government, the people lived in
prosperity.
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Golden Rice Ears
At the time of the Buddha, an old couple who worked hard
all their lives lived in India. The man and the woman had
great faith in the Buddha and deep confidence in the Dharma,
but they lacked time to practice. They were getting old and
confided to each other. "We have hardly devoted ourselves to
the Dharma. Before dying, we must do some act that will
allow us to accumulate merit." As they were not well off, they
had not much to offer. After thinking about what they could
do, they decided to invite Shariputra for .a meal, and as one of
the Buddha's greatest disciples, make offerings to him.
So they did. This simple act provoked great change in
their lives. They possessed a small field and suddenly, their
rice was now producing ears of gold!
News of this miracle spread rapidly and was not long in
reaching the king. Somewhat doubtful, he requested
verification. Yes, the field was producing gold. Dazzled by
such a treasure, the king could not resist appropriating it for
himself. He deeded his own fields to the old couple for the
field producing gold ears of rice. The king's decree· was
enforced. Unfortunately, the field belonged to him but the
merit remained with the old couple. As soon as the trade was
made, the small field started to produce ordinary grain while
the newly acquired property of the couple was turning out
gold. Disappointed, the king decided to reverse the trade.
Gold production resumed on the old couple's property. Seven
times in a row, the king reversed the traded property, and
seven time in a row the gold went to the old people. The king,
finally, had to admit that he could not take possession of the
gold.
/
Only the positive karma of the two old people could
produce gold grain, and lacking this one could only harvest
rice.
The Buddha delivered 84:,000 types of teachings. Their
foundation is the law of karma. It is absolutely necessary to
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understand this, to validate its truth, and to do everything
possible to abandon negative acts and practice positive acts.
THE DEFECTS OF SAMSARA
Understanding karma well and using this understanding to
turn away from samsara implies that we perceive how karma
engenders the suffering of the six classes of beings. The fourth
preliminary reflection leads us to become conscious of this
suffering, and to be touched deeply with the idea that samsara
is defective by nature, because it never escapes the play of
suffering.
Suffering of the Inferior Realms
Hell realms are.the most painful of all existing worlds. There
are the traditional eighteen kinds of hells, eight great burning
hells, eight great freezing hells, peripheral hells, and an
occasional hell distinguished by the variety and intensity of
torments. Karmically, hells are for the most part caused by
hatred and anger as well as by murder. There are other causes
that can also engender them.
In the hungry ghosts realm, the second of the six realms,
beings are afflicted by a great amount of suffering. The chief
affliction is to be continually tormented by hunger and
unquenchable thirst. Stealing and possessiveness are causes
leading beings to this rebirth.
.
Animals are classified as visible and invisible animals,
such as the nagas. Rebirth in the animal realm is induced by
blindness, more particularly by the lack of spiritual
perspective and by refusing to acknowledge the validity of the
law of karma.
Hells, hungry ghosts, and animals are the three inferior
realms.
Sufferings of the Superior Realms
The human realm forms the first of the three superior realms.
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Suffering, although less intense, is present nevertheless. The
four main sufferings are recognized as birth, old age, sickness,
and death. However, these sufferings are accompanied by
many others, such as suffering of not obtaining what one
wants, to be dispossessed of what one possesses, to be
separated from loved ones, and to be associated with beings
that one does not like. The texts list and describe in detail all
kinds of difficulties met by humans, but our own experience
is enough to present a precise and vivid idea of them.
As for demi-gods and gods, the former suffer from
quarrels and continual conflicts, and the latter suffer from
falling from their state and from the transmigration to lower
realms.
If we do not take advantage of our precious human
existence, we will not make progress to superior realms and
to liberation. We will remain inescapably imprisoned by
samsara. We become conscious of samsara by knowing the
suffering of the different classes of beings, and even more by
observing our own situation and that of people around us.
Seeing that in samsara nobody escapes suffering, we will
energetically engage in the Dharma.
The Mouse and the Turquoise
Langri Tangpa, a great lama of Tibet, continually reflected on
the suffering of the beings held prisoners of samsaranobody had seen him laugh or even smile. He had earned the
nickname of "Langri Tangpa Long Face." During a ritual, he
proceeded to offer the mandala. 14 He had. placed in front of
him the basis with a large turquoise placed in the middle of
14Qffering of the mandala is a short ritual, or part of a ritual, during which the
practitioner imagines that he or she offers to the Buddha, yidams, or the lamas
the universe and all it contains. This offering is materially symbolized by a small
copper or silver disc, called "basis," upon which rice and sometimes precious
stoneS are piled.
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the rice. A mouse passed by and, rather than choosing the
rice, wanted the turquoise. But the turquoise was large and
the mouse was too small to accomplish its goal. After many
attempts, it let out a small piercing squall. Immediately,
another small mouse came to help. The first mouse began to
push and the second pulled. Finally, they succeeded in
stealing the blue stone.
Langri Tangpa was so amused by this spectacle that he
burst out laughing. A disciple who was nearby could scarcely
believe his ears. His master was laughing, he who had never
been heard laughing throughout his entire life! What
provoked so extraordinary an event? He could not restrain
himself from asking Langri Tangpa. "Two small mice have
teamed up to take a large turquoise," he replied. "It was
hilarious!"
Three errors
As ordinary beings, we commit three fundamental errors in
viewing the world:
- we take as permanent what is impermanent
- we take as happiness what is suffering
-we take as real what is unreal. All phenomena are only
a projection of the mind, lacking any reality in themselves
These three errors prevent us from turning away from
samsara. Letting the four reflections that we just saw penetrate
into ourselves, allows us on the contrary, to understand the
meaningless characteristic of samsara and to turn toward
liberation.
A Necessary Implanting
Sometimes, we think that it is sufficient just to know these
four ideas, to hear the lamas talk about them, or to read about
them in books. But it is necessary to go further. We must
meditate on them, reflect upon them, and let them penetrate
into our lives. By the example of the precious human
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existence, we should understand the factors characterizing it,
how these factors apply to us, and how to escape unfavorable
conditions of existence in the future. We must apply personal
reflection to the four ideas.
·
By implanting the four common preliminaries in ourselves,
we build the foundation that provides a solid basis for our
practice. This will prevent us from being. carried away by
laziness and indf~ec.
Vt~jrdlaing,
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Sepfmlber 1984
Amitayus
Buddha of Infinite Ufe
Links Between Body
and Mind
All beings, whoever they are, are endowed with body, speech,
and mind. Of the three, mind is most important because it
possesses the ability to manifest all phenomena, those of
samsara as well as nirvana. Because of this ability of
manifestation, we have experienced an incalculable number of
births, since time without beginning. In all these existences,
we have accomplished an infinity of acts and accumulated an
immense karmic potential.
ALL EXISTENCES PROCEED FROM MIND.
Negative acts, like killing, lead to rebirth in a hell. There are
eighteen hells, eight great cold hells, eight great hot hells,
peripheral hells, and other occasional hells. However, these
hells are nothing other than manifestations of the mind itself.
Different negative acts entail other results. Strong greed,
great attachment, and overwhelming desire lead to rebirth in
the realm of hungry ghosts. There are many kinds of hungry
ghosts, ''beings having external obstacles," "beings with inner
obstacles," and "beings with obstacles related to food and
drink ...." All suffer great hunger, thirst, and extreme
destitution. They never find what they need. Again, the realm
of hungry ghosts is nothing other than a manifestation of the
mind.
Not able to discriminate between negative and positive
activity comes from mental obscurity leading to rebirth in the
animal realm: It is said tha:t the animal realm is the most
and its inhabitants, like the nagas,
populous realm of al~
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cannot communicate with humans. The nagas live
underground and in water, and are divided into eight classes.
The animals with which we do communicate, such as dogs,
cats, cows, and so on are less numerous. All animals suffer
because of their mental limitations. The animal. world, in
reality, is only a manifestation of the mind.
When one practices shinay (mental calming) or lhakthong
(superior vision) and one is not truly motivated by liberation,
this leads to rebirth in worlds confined in samsara at some
subtle levels. Those who have practiced the meditation of
lhakthong and that of "the immortal mind" while residing in
a samsaric context will be reborn in one of the various gods
realms of the formless sphere. Those who have practiced
giving and altruism without orienting their mind toward
liberation are reborn in one of the categories of the realm of
the gods in the sphere of desire and form. Beings in the realm
of the gods enjoy extreme pleasures and joys and undergo
almost no suffering for a very long time. Again, these realms
of the gods are nothing other than manifestations of the mind.
· Other beings have practiced virtues such as giving, ethics,
and patience. They have meditated, but in an impure manner.
They have also fallen under the influence of jealousy or desire
for domination. They are reborn in the realm of the
demi-gods, where they live a long time, enjoy great power
and happiness, but because of their tendency to jealousy and
megalomania, they simultaneously engage in many quarrels
and conflicts. This realm of the demi-gods is nothing other
than a manifestation of the mind.
KARMA SHAPES EXISTENCE
All beings are affected by conflicting emotions, attachment,
anger, jealousy, ayarice, and so on. Among human beings,
desire and attachment are dominant. The human condition is
the karmic result of past lives of positive and negative acts
mixed together, with, nevertheless, more positive than
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negative acts. In Buddhist cosmology, our universe is
described as formed by an axial mountain surrounded by four
great continents. Human beings live on these four continents.
People of the Earth live on the Southern continent called
Jambudvipa (l'ibetan, Dzambuling). The other continents are
also inhabited by human beings, who may be slightly different
from us. On the Eastern continent, Purva-videha (l'ibetan,
Lupapo) human beings are taller, enjoy a longer life, and have
relatively greater happiness than ours. But fundamentally they
are human like us. Rebirth in any of these continents is related
to karma. Differences, which we can observe on Earth, come
from the respective karma of each individual. We see beings
having long or short lives, pleasant or unpleasant
appearances, happy or unhappy natures, wealth or poverty,
and good or bad health. Nothing of that happens at random.
Hot hells are described as a burning surface. Wherever the
right foot is placed, it burns, and the left foot is also burned
wherever it is placed. The Buddha said that this. fire in the
hells is our own creation, the result of karma, and product of
our own mind. No one created it. No external being is
responsible for it. The Buddha also said that the karmic
diversity ·of beings is traced to the diversity of actions
accomplished by different beings, thereby creating all the
diversity and multiplicity of conditions of existence.
THE MIND AS CREATOR OF WORLDS
Who accomplishes these various unwholesome or wholesome
acts which have such karmic results? Our body, speech, and
mind. But most important, the one that manages everything
is the mind. This is/the origin of negative and positive acts. If,
in the mind, the desire to harm or to kill arises, the body will
attempt to harm or kill. If the mind has the desire to express
unpleasant things, speech will follow _and utter harmful
words. On the other hand, if the mind plans to help someone,
the body will act to bring this about, and if the mind wishes
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to utter pleasant words, speech does so. It is the mind which
is the foundation of all positive or negative acts.
How can the mind produce different classes of beings and
worlds so complex and diversified? Let us refer to dreaming.
When we dream, landscapes or countries appear. In these
countries, we perceive houses, people, and all kinds of objects
and situations. Their totality is produced by mind. likewise,
the six classes of beings arise from our own mind.
in
A potential appearance to the mind can be per~vd
extremely varied ways according to karma. Whatever appears
to us in the form of water that quenches our thirst manifests
as molten metal or lava for a being reborn in hell realms. For
a hungry ghost, this same potentiality of the mind appears as
blood, mucus, or some other repulsive substance. A demi-god
perceives the water as a weapon. A god perceives it as nectar.
Finally, for a being who has reached total liberation, the
element water is realized as the feminine Buddha Mamaki.'
And for a fish, the water is a habitat.
The environment reflects the karma that conditions the
perception of all beings. We live on the surface of the earth,
while a fish would not know how to survive out of water. For
other beings, their world is our own body. Indeed, it is said
that in the body of each individual, there are 84,000
microorganisms for which our body provides a place and
means of subsistence. An illness called yama is traced to one
of these microorganisms, which can move in a fraction of
second from the sole of the feet to the tip of the hair.
THE BODY IS NOT REAL
As for us, it is likely that in our past lives, positive acts have
surpassed negative acts, and that we already have good
connections with a Buddha, the Dharma, or the Sangha. It is
why we now enjoy an existence qualified as "precious human
existence." What is the reality of this precious existence?
According to the Buddha, phenomena are neither true nor
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false. These words cannot describe phenomena, because
phenomena are like the moon's reflection on the water. When
we look at the moon's reflection, we cannot say that we see a
real object because the moon is not actually in the water. But
neither can we say that the appearance is completely unreal
since we do see the moon on the water. Our body does not
escape this ambiguity. On one side, it has no more reality than
a body that we assume in a dream. On the other hand, we feel
all kinds of pleasant or unpleasant sensations through it, and
it permits us to move or to remain still. From this pragmatic
viewpoint, it is real.
It is useful ~
understand that our body is not
fundamentally real, that it is of the same nature as the dream
body, an illusory .appearance produced by the mind,
impermanent, and changing. If we are convinced of this, our
attachments will decrease, the tendency for anger and for the
grasping of the ego will diminish. Generally, we tend to
believe that we are permanent and not subject to change. We
believe that our body is a real object. From this belief,
conflicting emotions are produced such as attachment and
anger as well as sicknesses, pains, and anguish.
THE BENEFICIAL UNDERSTANDING OF ILLUSION
All appearances are simply a product of the mind. They have
neither reality nor permanence, and are transitory and everchanging. Let us consider a man and a woman who fall in
love and happily live together. They marry and everything
goes well. After a while, a misunderstanding occurs and
happiness changes into suffering. They no longer find it
pleasant to be together, they disagree mentally, verbally, and
physically on all Ievell Even looking at each other becomes
an occasion for argument and anger. Simply hearing someone
talking about the other is unbearable. Attachment, love, and
desire have been transformed into anger and hatred. It is an
indication of the nonreality of phenomena. Love was not
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"real" since it was easily transformed into hatred. 15 Being
aware of the fact that what is now happening is only an
illusory play of the changes of the mind is beneficial. Even if
we cannot rid ourselves of conflicting emotions, we can at
least understand that, if it is difficult to live in harmony, it is
not necessary to become bitter enemies when the joy of being
together has disappeared. Getting along or misunderstanding
each other are only relatively superficial changes of the mind.
HALF GRASS, HALF WATER
Sometimes we meet men and women who are deeply in love
with someone who does not share their feelings. The people
whose feelings are not returned are greatly tormented. This
does not really belong to the Dharma but to the stream of
worldly phenomena. Nevertheless, there is a Tibetan saying:
On earth, there is half grass and half water.
Among human beings, there are half men and half women.
This means that if an animal cannot find grass for
browsing somewhere, it can always go elsewhere. If the
person we love does not share our feelings, we can always
look for someone else. Some people are so possessed by their
loving passion that they commit suicide. It is the result of
great stupidity leading to the thought, "There is only this
woman on Earth. Since she does not want me, it is better that
I die." What blindness!
CHANNELS, WINDS, AND TIGLES
Whatever our situation, we are benefited at this time with
human body to which we accord a strong· sense of reality.
This body is somewhat like a house, a building, or a park. It
is covered with channels (Sanskrit, nadi; Tibetan, tsa)
comparable to pathways upon which subtle winds (Sanskrit,
a
15"Reality"
must be immutable and indivisible.
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prana; Tibetan, lung) circulate. It is compared to horses-today
one will say vehicles-in Tibet and tigles (Sanskrit, bindu),
concentrations of subtle energy corresponding to wealth that
one enjoys. Considering the mind as a person, one will say
that the body is the region where the mind resides. The subtle
channels form the roads on which the mind moves. The winds
constitute the means of moving and the tigles represent all the
goods that the mind possesses.
One of these subtle channels rises to the summit of the
head, in the axis of the trunk. In Dharma language, it is called
the "central channel." In medical language, it is the "main
channel." It is flanked by two parallel. channels on the right
and left sides.16 These two channels play a great role in the
functioning of our mind in its illusory mode. One of them
makes us apprehend the external world as an external object,
while the other has us conceive the grasping of a subject, an
"I" perceiving this external world. In our body, these two
channels are the subtle basis for the functioning of duality.
From these three main channels many ramifications
(72,000 in total) are created. They extend throughout the
whole body. In some places, they form kinds of plexuses,
called chakras.
THE SUPPORT OF INNER STATES
In the channels, subtle winds and tigles circulate. Under the
influence of the tigles, we feel various states of mind. Their
circulation conditions our inner states, happiness and
unhappiness, joy and suffering, exaltation or depression. In
reality, all happiness and pleasant experience have as their
basis the radiation of tigles. As we do not fully understand
1'The central channel is called a'Dfldhuti in Sanskrit, and tsa uma in Tibetan. The
right channel is called rasana in Sanskrit, roma in Tibetan; the left channellalanda
in ·Sanskrit, kyangma in Tibetan.
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that happiness and joy felt by the mind fundamentally arise
from these concentrations of subtle energy, we think that
happiness and joy come from external objects. This engenders
sexual desire and all kinds of attachments.
Channels, subtle winds, and tigles do not come from
physical elements of the father and mother gathered during
procreation. They are the product of karmic process. In last
analysis, they are only a product of our mind. It is one of the
ways the mind manifests. In the Vajrayana, one envisions the
pure aspect of these three elements. It is said that subtle
channels are the body of Awakening, subtle winds are the
speech of Awakening, and the tigles, the Awakened mind.
From the point of view of Buddhahood, the channels are the
Body of emanation, the winds are the Body of perfect
experience, and the tigles are the absolute Body.
TIGLES AND SEXUALITY
Furthermore, the tigles are intimately mixed with the sexual
substances, the man's sperm ("white tigle") or the woman's
ovum ("red tigle"). In the Vajrayana, it is said that if one can
preserve these red and white tigles (that is to say, to remain
chaste) then an increasingly strong sense of happiness and joy
arises in the mind. According to this vehicle, one should not
"damage" the tigles, that is to say, lose sexual substances.
If one knows the corresponding techniques of meditation,
one is able to engender a state of great bliss. The fact of not
damaging these white and red tigles produces positive
physical effects. Any contact with the skin of a rugged or soft
object produces a pleasant sensation.
When one is unable to apply adequate techniques, the
energy of the tigles gives birth to sexual desire that in turn
damages the tigles. At the moment of union, one feels a brief
instant of happiness but, the more one loses his or her tigles,
the more physical and mental feelings of joy and happiness
decrease. When we damage them very frequently, we will feel
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inner suffering and anguish. We will not feel well and our
health will be poor, without any apparent cause for these
problems.
EMOTIONS, SUBTLE ENERGIES, AND HUMORS
We saw that in a totally pure manifestation, channels, winds,
and tigles are the three bodies of the Buddha. In an impure
manifestation, they give way to what is called the three
humors in Tibetan medicine: wind, phlegm, and bile. 17 To
understand this principle, it is necessary to envisage a broad
functioning on three levels: ·
- conflicting emotions such as desire, hatred, and mental
obscurity produced in the mind itself and intervening as a
fundamental cause
-subtle channels, winds, and tigles, intermediates between
the mind and the body, and having the role of an acting cause
- the three humors, results of the two preceding levets
Although we cannot identify wind as a substance in the
body, this wind has its seat in the pelvis and in the area of the
pelvic belt. The bile has its seat in the liver and blood, in the
intermediate part of the trunk. As for the phlegm, its seat is in
the brain, the uppermost part of the body.
Traditional Buddhist medicine lists 404 kinds of illnesses,
provoked by a disturbance of one or another of these humors,
according to three cases: excess, insufficiency, and disruption.
For example, an excess of wind gives way to a certain type of
sickness, an insufficiency to another type. If the wind tends
not to remain in its place, another type of sickness appears.
Some pathologies are also due to a kind of aberrant
association of two or even three of these humors, giving way
to a "united sickness."
From the three fundamental dysfunctions-excess,
17See,
in the volume Seaet Buddhism, the chapter on Tibetan medicine.
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insufficiency, and disruption (to which are added aberrant
associations), all problems affecting the sense organs, inner
organs, skin, bone, nerves, or other parts of the organism are
produced.
MATERIAL AND SPIRITUAL TREATMENTS
The main remedy for these 404 types of sicknesses consists of
practicing the Dharma. By practicing the Dharma with our
body, speech, and mind, we purify many negative karmic
potentials within us and by doing so we uproot the illnesses
they would have produced. When one is confronted with
illnesses provoked by the collection of the eight great classes
of harmful spirits, each one having subsections, one will find
the best remedy to be rituals of the Dharma.
Aside from this spiritual approach to healing and to the
extent we actually attribute a material reality to our body, we
also have material treatments like medicines, acupuncture,
and surgery. But again, their beneficial effects cannot be
considered outside a spiritual context, since they reflect our
merit associated with the compassion of the Buddhas.
Tibetan medicine, the traditional Buddhist medicine, is not
the only method for easing the sufferings of illness. In a
certain sense, one can consider all medicine as a manifestation
of Awakening. Buddhist medicine goes back to the time of
Shakyamuni Buddha who, once taking the form of the
Buddha Sangye Menla, expounded the eight branches of the
medical art in the Four Tantras of medicine. Even if other
medical traditions do not offer the aspect of having been
revealed, they, nevertheless, are the expression of Awakening.
Our actual mind is the conjunction of two aspects. One
aspect is pure, comparable to clear water, called the "potential
of primordial awareness" (Sanskrit, alayajnana). This is the
source of all positive manifestations of the mind. The other
aspect is impure, as a muddied water, forming the "potential
of individualized consciousness" (Sanskrit, alayavijnana). This
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is the source of all negative activities producing the suffering
of samsara. Pure primordial awareness and ordinary
individualized consciousness dwell together within our mind.
Beneficial and useful substances taken from plants, animals,
·or minerals, can be used as remedies and the art of using
them are the reflection of .primordial awareness. Harmful
substances and their utilization are the reflection of ordinary
consciousness. In this sense, all medicines, whether Tibetan or
Westem,·are an expression of the purity of the mind. It is my
personal conviction that all inedical arts are the activity of
Awakening, a conviction that can be shared by everyone.
FUNCTIONING OF THE SENSES
The body is the support of functioning for eight types of
dualistic consciousnesses. These eight consciousnesses are
mind only, but they have varied functions, just as the fingers
are part of a unique hand. The five sense organs correspond
to five consciousnesses (visual, auditory, olfactory, gustatory,
and tactile consciousness), to which are added mental
consciousness, disturbed consciousness, and potential of
individualized consciousness.
The sense organs through which the consciousnesses
function are themselves activated by their internal parts, as
described in the following metaphor:
- a daisy for the eye
- a piece of tree bark for the ear
- a needle of copper for the nose
- a moon for the tongue
- the down of a bird for tactile sense
- a sphere of crystal for the mind
When an illness affects any one of these organs, the organ
does not feel suffering or sickness, but the corresponding
consciousness does. In cases of serious illness, communication
with the object of the perception may be interrupted. This is
what happens in the case of troubles producing blindness or
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deafness, for example.
At the time of death, the body becomes a house
abandoned by its inhabitant. As the functioning of the senses
is a manifestation of the mind, when the mind leaves the
body, sense organs can no longer function. However, these
organs themselves are only a product of the mind, and the
mind can create them anew in other circumstances of
existence. We have proof of this each night when we dream.
At that time, we no longer perceive the external world, but we
see with our eyes of dream, we hear sounds with our ears of
dream, and so on. This is only the product of our mind.
All phenomena are neither real nor unreal, and this also
applies to the sense organs. On one hand, we cannot say that
the sense organs are unreal because they can be afflicted by
pain and illness which make us feel these organs as truly
existent. On the other hand, we cannot assert that they are
totally real since they are only a creation of the mind as we
know by the experience of dream.
Th~
practice of the Dharma leads to developing more
powerful sensory abilities than those we now have. It allows
us to obtain, for example, what is called "the divine eye" and
"the divine ear." With the divine eye one can see objects in
the distance without difficulty, objects that we cannot usually
se~
With the divine ear, one hears sounds that normally
cannot be perceived, and so on.
Now perhaps, the best way to continue this teaching
would be a short period of questions and answers.
Question: What relationship is there between the tigles visualized
during the practice of "special shinay"18 and the tigles of the body?
Kalu Rinpoche: There is definitely a relationship since the
18A practice of shinay during which one visualizes the five elements in colored
geometrical forms, also called tigles.
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subtle channels, winds, and the tigles of the body are a
product of the mind, and tigles of the meditation are also a
product of the mind.
Question: Can we consider the tigles as reserves of energy? Can we
compare them, for example, to preserved food? If we damage them,
does it mean that we may use this food; and finally, when this food
is exhausted, does death occur?
I<alu Rinpoche: Damaging the tigles does not mean that we
lose all the tigles themselves. We are not going to die from
this. The tigle is not limited to sexual substance. It is a little
like milk. In milk a certain substance will give us butter, if it
is churned. But not all milk is transformed into butter. What
we lose is the essence of the milk, or the essence of the tigle.
This part is what would become putter: Not everything
disappears.
How are the tigles produced on the physical level? We
absorb food and this food passes into the blood. It is said that
the essence of the blood passes into the flesh, the essence of
the flesh into adipose tissues, the tissue essence into the bones,
and the e8sence of the bone into the marrow. The essence of
·the marrow produces the red and white tigles. The essence of
these tigles-and it is this that can be damaged-gives, from
a physical point of view the radiance of the body, and from a
mental point of view inner well-being, joy, and psychic
balance. The process of metabolizing begins with the intake of
food and ends in the tigles that give body brilliance and
mental happiness, if one does not damage them. It is also said
that these metabolic processes produce the inert substances of
our body su.ch as nails, hair, and hairs.
Question: Are the subtle channels equivalent to the meridians in
acupuncture?
I<alu Rinpoche: I have no great knowledge of this subject. I
only know that there are points where one places acupuncture
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needles to heal certain areas of the body, but I know nothing
more.
Question: In the biography of Shakyamuni Buddha, there are few
miraculous cases of healing. I do not know Buddhist literature very
well but it seems to me that the biography of the mahasiddhas and
the great Tibetan yogis contains many miracles, but few healings.
By comparison, in the life of the Christ and Christian saints,
frequent cases of miraculous healings are reported. Is there a reason,
due to the spiritual laws of Buddhism, which makes it so that the
great physician who was the Buddha has not made or has not given
many examples of miraculous healing?
Kalu Rinpoche: It seems that there are no fundamental
differences between Buddhism and Christianity on this point.
However, it is necessary to understand that a highly spiritual
being cannot act in a precise way toward another if there is no
specific karmic link with this being in the past. Without this
link, it is not possible to dissipate suffering. There are many
times when the Buddha and mahasiddhas dissipated suffering
of innumerable beings with whom they had a link. It is
similar for Christ and the Christian saints.
THE RECOVERY OF GELONGMA PALMO
Among the many examples of miraculous healing related in
the Buddhist tradition, Gelongma Palmo's case is perhaps the
most famous. Gelongma Palmo was a Buddhist princess of
ancient India. At a very young age, she contracted leprosy.
Her whole body was in pain and, to avoid infecting others,
she isolated herself in a small hut that no one could approach.
She had great faith in Avalokita (Tibetan, Chenrezig) to whom
she prayed continuously. One night, after many years of
prayer and meditation, she dreamt of a white being who
appeared and poured a nectar of light on her body with a
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bumpa.19 The following day, she awoke, and she was healed.
She thought that this white being was Avalokita and her faith
increased even more. Not only did she recover but she also
attained realization. Her body no longer had any trace of
leprosy, and her mind had become pure and clear. Gelongma
Palmo is the origin of the nyungnay practice linking fasting to
the practice of the meditation on Avalokita.
THE REMEDY TAKEN IN A DREAM
I have recently met the lineage holder of the Taklung school
who just came from Tibet. There is a story not related directly
to him, but to his previous incarnation. One day he became
very sick, and although taking all the prescribed medicines,
nothing could make him better. However, at night he prayed
as much as possible for healing. One night when he was
praying, Matro Rinpoche, his source lama, appeared as if
physically present. Asking him to open his mouth, Matro
Rinpoche placed a substance on his tongue which the sick
lama swallowed. After that, Matro Rinpoche disappeared and
the sick lama was completely healed. It is a kind of
miraculous recovery.
A MIRACULOUS HAMMER KNOCK
The previous Situ Rinpoche and I resided in the same region.
In the city of Derge a skillful blacksmith had a certain illness,
most certainly tuberculosis. He could not be cured despite
many prescribed medicines. The blacksmith had made several
objects for Situ Rinpoche. Once, because of his illness, the
object was not very well made. When he handed it to Situ
Rinpoche, Situ Rinpoche became quite angry and with a
hammer hit the blacksmith. After this blow, the blacksmith
completely recovered.
1'1Gnd
of pitcher used during certain ceremonies.
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Question: You told us that it is good to associate meditation with
sexual abstinence. Does it concern techniques of special meditatiotl
or simple retreats such as those of Avalokita or Vajrasattva (Tibetan,
Dorje Sempa)?
Kalu Rinpoche: All practices have an impact on the channels,
winds, and tigles, but the practice that specifically acts on
them is the practice of tumo found in the six dharmas of
Naropa. The practice superior to all others is mahamudra. If
one is really able to practice mahamudra, the essence of the
tigle is never damaged.
Question: Grass and water have no karma, no children, they do not
reach Awakening, there is no male nor female. What is their
relationship with human beings?
Kalu Rinpoche: When I said, "On earth, there is half grass half
water," it was an image. This means that if one does not find
water in one place, there is no need to suffer. It is sufficient to
drink somewhere else.
Question: What is the role of fasting in relation to humors in the
organism?
Kalu Rinpoche: All depends on the perspective in which one
fasts. During a nyungnay, one undertakes the pteditation of
Avalokita, simultaneously. It is the activity of Avalokita that
benefits all beings. This practice belongs to Kriya tantra, and
is a purification practice because one purifies the mind by
eating, one also purifies the
meditation. Remaining wi~hout
body. Illness is set aside. During a nyungnay, aside from the
making of tormas, one undertakes no activity. One is
completely devoted to practice. It is said that this pleases the
deity and great benefits result.
Fasting only for the sake of fasting brings no particular
spiritual benefits. If we meditate with the motivation to reach
Awakening and if we consider that attachment to food or
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drink is constraining us in our actual condition, then fasting
is, even for a short period, beneficial. When we do a nyungnay,
we do not absorb any food or beverage for 24 hours. At dawn
the next day when one breaks the fast, one takes a special
soup so that the 84,000 microorganisms living in our body do
not suffer from hunger and thirst.
Question: Is smoking harmful at the level of the winds and subtle
channels?
·
Kalu Rinpoche: It is said that smoke is able to enter into the
subtle channels and obstruct thein. Smoking is harmful.
Question: Rinpoche spoke about the practice of tumo as the specific
practice to do in order to conserve the tigles. I have often heard
people say that the practice of prostration was useful for purifying
the channels. Could Rinpoche explain how and why?
Kalu Rinpoche: It is probable that prostration helps to putify
the channels because, when one prostrates, it is, above all, an
act of trust, devotion, and fervor toward the Three Jewels,
whose grace one then receives. It is certain that this grace
helps purify oneself, the channels, winds, and the tigles.
Prostration especially fortifies faith and trust.
Question: I do not practice at all. I have too much mental confusion
to remain in mahamudra, and I do not even know what it is.
Nevertheless how can I prevent damage to my tigles?
Kalu Rinpoche: If one does not allow him or herself be carried
away by desire, one will not damage the tigles.
Question: What is the cause of homosexuality and what is its
consequence on the winds and tigles?
Kalu Rinpoche: Homosexual or heterosexual, if one damages
the tigles, the result is about the same. In our relationships
with men or women, if we have a moderated attachment and
do not frequently da.rriage our tigles, this is beneficial. This is
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general advice that everyone must apply in examining his or
her own body. Most of you are not monks or nuns. You can
analyze the situation and if you see that you damage your
tigles a lot, perhaps you will become conscious that your mind
is not happy or clear and that, physically, you are not well. In
this case, it is certainly an indication that you should reduce
the frequency of damaging your tigles.
Question: Can the tigles be regenerated?
Kalu Rinpoche: Of course, tigles can be restored. We saw
earlier that there was a six-fold process of refining food, and
that the tigles were the outcome of this process. However, if
they are damaged too much, they have no time to be restored.
All of this, the question of the tigles and their damage is not,
properly speaking, the Dharma. It is nevertheless useful to
know this. However, it is more beneficial to avoid excessive
attachment. If we cannot gain the love of one person, we will
meet another.
Question: Can we recognize illness created by negative spirits? And
what are the practices allowing us to avoid them?
Kalu Rinpoche: One can know it by taking the pulse and the
examination of urine. Various rituals allow the person to be
cured. They have to be adapted to the type of spirit and to its
gender. Generally, all rituals that one undertakes with faith in
the Three Jewels have a positive result of ridding oneself from
such illnesses. The ritual of chod especially appears efficient in
these cases.
Question: Is an orgasm without special sexual contact as harmful as
normal sexual intercourse?
Kalu Rinpoche: It can happen that one loses his or her tigles
without any apparent cause. It is a problem with the channels
for which there are some medicine. Three causes can provoke
the loss of the tigles outside sexual desire, in case of excessive
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production, under the effect of a negative spirit, and under the
influence of illness.
Generally, we think in terms of "I," "me," "my" body,
"my" word, or "my" mind. We are extremely attached to this
idea of "me." From this ego-grasping arise the conflicting
emotions, the grasping of negative spirits, and illness. The best
remedy consists of visualizing ourselves in the form of the
deity during the meditation of Avalokita. We think of our
body as the body of Avalokita. The great difference is that
with this body we do not imagine it as a substantial and
material body, but as an appearance both ·empty and
manifested, as a rainbow. In this meditation, instead of
thinking "my" speech, we always think simply that the sound
we emit in the mantra OM MANI PADME HUNG, is an
empty sound, like an echo having no reality in itself.
Similarly, instead of thinking "my" mind, we think that all
that happens internally is Avalokita's mind, and that there is
no reality in itself of mental phenomena, but simply the union
of the knowledge faculty and emptiness, the mahamudra.
Latent conditioning always drives us to identify ourselves
with our body, speech, and mind. We think that they really
exist and that we are confined by them. Meditating on
Avalokita, we develop another tendency and conditioning. We
accustom ourselves to think of our body, speech, and mind as
those of Avalokita and that they are empty manifestations.
Moreover, visualization of Avalokita's body and recitation of
the mantra are charged with a strong blessing and
compassion. They have a power of their own. Our new
tendency added to the action of visualization and medital:ion,
has extremely powerful effects in this life and in lives to come.
Our conflicting emotions are like a great river. It is almost
impossible to stop these emotions. From a certain point of
view, when one truly knows how it works, it is not a problem.
Conflicting emotions derive from the mind. The mind being
empty, they cannot have an existence in and by themselves.
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If one knows and applies the methods that allow us to
recognize this empty nature of the emotions, they no longer
create a problem.
:Karma Migyur Ling, December 1984
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Mechanisms of
Samsara
THE SIX REALMS
Ignorance
Ignorance (Sanskrit, avidya; Tibetan, marikpa), that is to say,
nonknowledge, has two levels:
- fundamental ignorance
- determined ignorance
Fundamental ignorance constitutes the foundation, of
illusion in which all ordinary beings dwell. It is the root of
samsara and is defined as the situation of the mind that does
not recognize its own Awakened nature. Ignorance is the
mind not recognizing itself.
ordinary beings experience suffering
Under various forms~
and pain. A Buddha, on the other hand, has gone beyond
suffering. He or she has reached nirvana. This difference
between an ordinary being and a Buddha fundamentally
proceeds from the knowledge or ignorance of the mode of
being of the mind. Knowledge characterizes Awakened
beings, ignorance, ordinary beings.
To the question of the temporal origin of ignorance, one
can only reply that it is without beginning. In this sense,
fundamental ignorance is also called "innate ignorance,"
comparable to the ore that accompanies gold in its natural
state.
Emptiness, clarity, and intelligence without obstruction
characterize the tathagatagarbha, the potential of Awakening.
Because this potential is not recognized, emptiness is falsely
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taken for "me" and clarity is falsely taken for the "other." It
is the way the duality of "me-other" is structured. This
mistake is referred to as "determined ignorance," because it
makes us believe in the mistaken determinations of "me" and
"other."
Assuming that ignorance has existed since time without
beginning could lead us to think that knowledge has never
existed. We must see things from an another perspective.
Ignorance implies the presence of the true nature of the mind.
Although not recognized, it is knowledge itself. It is expressed
in the notion of Samantabhadra, the "eternal Buddha," in
other words the primordially existing Buddhahood, even if it
is ignored altogether.
Ignorance of the Six Realms
Because duality arises from fundamental ignorance,conflicting
emotions such as desire-attachment, hatred-aversion, and
blindness are created, which are subdivided into 84,000
·conflicting emotions. Under their influence, beings accomplish
various acts producing karma which itself produces the
experience of one of the six realms of:
- hell beings
- hungry ghosts
-animals
-human beings
-demi-gods
-gods
·
Reality of the Six Realms
One may consider this notion of the six realms as arbitrary or
see it as only a pure hypothesis without a real foundation.
However, from the Buddhist point of view, simply because
the Buddha himself taught it, it cannot lack validity.
The Buddha gives a precise description of the eight
burning hells, attributing to them a precise underground
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location, each at a given distance from the ground surface.
These details do not have the purpose of just impressing us.
They correspond to a certain reality. Envisioning the existence
of the three inferior worlds is no mere exercise of imagination.
The infinite variety of the animal realm, the thirty six classes
of hungry ghosts, the eight burning hells, the eight freezing
hells, occasional hells, and peripheral hells are a description
of states of existence effectively experienced by beings.
Similarly, the sutras give a detailed vision of the superior
realms, those of human beings, demi-gods, and gods.Hmnan
in this context, reduced to those living on
beings are not~
Earth, the Southern continent. They are seen as various people
inhabiting the four continents and the eight subcontinents
surrounding the axial mountain of the universe, Mount Meru,
according to traditional cosmology.
As for demi-gods, they are located on the slopes of Mount
Meru.
The gods are divided in several categories in the three
spheres. First, the gods of the sphere of desire make up six
classes. One group resides on the upper part of Mount Meru,
another one on the summit (the ''World of the Thirty-Three
Ones"). The four other classes dwell in the sky above. Beyond
the sphere of desire, reside the sixteen categories of gods of
the sphere of form, also called Brahma's worlds. Then there
are the four categories of gods of the sphere of formlessness,
"Infinite space," "Infinite Consciousness," "Nonpetceptible,"
and "Neither Existent nor Nonexistent," the highest of all the
worlds of samsara.
Degrees of Reality
All these worlds have been described by the Buddha and they
correspond to real perceived states of existence. However, one
cannot say that they possess a reality in and of themselves,
since, in the last analysis, they are only a projection of the
mind. According to the Buddha, where do the flames and
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metal in fusion of the hells come from? Where do the tortures
and burning that afflict all beings there come from? These are
the projections of a negative mind.
Any manifestation is only an expression of · the
potentialities of the mind, under various forms. For example,
what appears to human beings as water, for the hell beings is
molten lead, and for hungry ghosts pus or other repulsive
substances. For animals, water is a habitat, for the demi-gods,
it is a weapon, and for the gods, nectar. A particular
potentiality is only a reality within the experience we have of
it. Objects have no essential realities outside of what our mind
projects them to be.
Beyond Contradiction
On one hand, the Buddha presents the six realms as real,
while, on the other hand, he explains that they have no reality
in themselves, and that they are only a projection. This is not
a contradiction, but rather it is bringing together two
perspectives under which the manifestation can be
understood. What is real from a relative point of view is not
real from an absolute point of view.lt is said that phenomena
are neither real nor unreal. They are similar to the reflection
of the moon on water. This perception is a reflection of a
certain reality. At the same time, this reflection is not a
tangible object. Therefore it is not really existent.
The world has only a reality in accordance with those who
perceive it. Many of you listening now to this teaching will go
to bed this evening, and each of you will have his or her own
dreams. When we see each other tomorrow morning, will
everyone claim that the only real manifestation during the
night was his or her dream world, and that that of other
people was false? This would make no sense. In our dreams,
we each experience a world that is real for us. But this world
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has no reality in itself. It is the same with the different
worlds. 20
In the Hells and Realms of the Gods
We find another indication of the subjective nature· of our
relationship to phenomena in the following example. It is said
that there is a certain category of hell beings, the worst of all
conditions of existence in the universe, who undergo th~
suffering of each of the six classes of beings.
If we considered each realm as a physical reality, passively
experienced by its inhabitants, it would not be conceivable
that a single beiJ)g could encounter all these sufferings at one
time. At least five of those sufferings would have to take place
elsewhere. The experience of the six realms gathered in one
world is only made possible because they are created by the
mind.
The fifth level of the gods of the sphere of desire is called
"Happy Emanation." This name is given to the level of the
gods po~seing
the ability to create, by the .simple effort of
mental projection, any pleasant phenomenon they need, a
beautiful object, harmonious sounds, tasty dishes, even
companion gods or goddesses for enjoyment. The sixth level
of the gods of the same sphere, called "Authority Over Other's
Emanations," presents a level even more refined, since these
gods have no need to mentally create what they wish. They
rely on others. These two worlds provide an illustration of the
ability of the mind to shape any manifestation.
When one recalls the subjective nature of individual
experience being conditioned by karma, it is easier to
understand how many variations happen in the general
framework of the human condition. Some beings live longer
»worlds such as OlD'S, of course, are perceived not only by an individual, as
in a dream, but by many people. This does not increase their degree of reality,
but only implies a common karma conditioning a common manifestation.
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than others, some are wealthier than others, enjoy a better
health, are happier, or adapt themselves more easily to a
situation than others, and so on. All these variations are
external manifestations of individual karma. This is why the
Buddha said that the three spheres and the six realms are
mind only.
When the mind awakens from ignorance that is similar to
sleep, Buddhahood is reached. From then on, the different
bodies of the Buddha and the pure lands are manifested for
the benefit of all beings. All good qualities spontaneously
bloom because the mind directly experiences its own nature.
Samye Ling, March 1983
If phenomena exist in and of themselves, we could not
liberate ourselves. The possibility of reaching liberation by the
practice of the Dharma is possible because phenomena are not
real. Therefore, we can release ourselves from the illusion of
their intrinsic reality.
However, as we now consider them to be real, we are
obliged to take into account the laws that govern
manifestation. By positive activity, we begin a process that
creates the system of pleasant appearance of the superior
worlds, while negative activity brings forth the painful
appearances of hells, the realm of hungry ghosts, and the
world of animals. Although these pleasures and sufferings are
illusory, as long as we are not liberated, we experience them
as real.
Brussels, October 1984
THE TWELVB INTERDEPENDENT LINKS
Samsara means rotation or wheel, as one would talk about the
wheel of a vehicle, implying the idea of something that
continuously turns.
The force that gives movement to this wheel does not
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come from outside, but is the result of our own acts. Negative
acts entail rebirth in inferior worlds (animal, hungry ghost,
and hell). Positive acts cause rebirth in superior worlds (god,
demi-god, and human realms). Samsara is described as the
totality of six realms, to which a seventh realm, the bardo, is
sometimes added.
Bardo means interval and as used here refers most often to
the intermediate period between death and rebirth. But it can
be applied to several other circumstances. For example, we
could speak of a bardo as a name for the no-man's land
separating France from Belgium.
Sometimes, "outer samsara" is used to refer to the six
classes of beings and "inner samsara" to the bardo. One also
speaks of the succession of our thoughts as composing the
"secret samsara."
·
One way to envision the functioning of samsara is to look
at it from the point of view of the process of the tWelve
interdependent links:
1 - ignorance
2 - karmic impulses
3 - consciousnesses
4 - name and form
5 - factors of perception
6- contact
7 - sensation
8- craving
9- grasping
10- becoming
11 -birth
12 - old age and death
Brussels, October 1984
The easiest way of understanding the twelve
interdependent links, is to place them in a chronological
perspective beginning and ending with death, after having
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passed through all the steps of the bardo, birth, and life.
1 - Ignorance-Before this life, we have experienced
another life. At the end of this previous life, the separation of
mind and body which is called death, occurred, and produced
a period of unconsciousness similar to deep sleep or fainting.
This period varies according to the individual. Generally, it
takes three and half days and corresponds to the first link of
ignorance in the chain of the twelve interdependent links.
2 and 3 - Karmic impulses and consciousnesses-When this
period ends, and one awakens from deep sleep, the mind
resumes its functions, and is put in motion by karmic
impulsions. This· is a first, very primitive degree of activity.
These impulsions are quickly followed by the more structured
and elaborated activity of consciousnesses.
In the fram.eWork of the five aggregates, we find a
description of the functioning of the psyche. It includes the
stage of perceptions preceding the stage of the karmic
impulsions or volitions. This is why one can also put
perceptions between ignorance and karmic impulsions, in the
twelve interdependent links. These first three links of the
chain are comparable to the three joints of a finger. The
totality forms a unit with components that can be separated or
regrouped. In the present case, perceptions and karmic
impulses are analyzed togeh~.
4 - Name and form-Based on consciousnesses, since time
without beginning, the conditioning of the duality "I" and
"other" has formed. This conditioning automatically produces
context of the bardo it is not
the idea, "I have a body." In th~
a physical organism but a simple mental body. However, this
does not prevent the mind of the bardo from comprehending
it as something real. In addition to the three preceding links,
there is the feeling of having a body. This totality is called
"the aggregate of the four names," ignorance, karmic
impulses, consciousnesses, and the mental "form" taking the
place of the body. For this reason, the fourth link is called
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"name and form."
5 - Factors of perception-We then arrive at the six factors
of perception. Usually, one counts eighteen factors in
perception, not only six. In this analysis, however, the six
sense organs, the six sense consciousnesses, and the six sense
objects are taken together. The eye is associated with visual
consciousness and external objects that it perceives. The ear is
associated with auditory consciousness and sounds. The nose
is associated with olfactory consciousness and smells, and so
on. However, in the bardo, the body and external environment,
as they do not possess any physical foundation, are reduced
to mind. The sense organs are not materially present, no more
than external manifestation is founded on material reality. The
mind alone creates the impression of a body and an external
world. Therefore, one speaks only of six factors of perception.
6 - Contact-In the system of subjective manifestation of
the bardo, the feeling of perceiving objects by consciousnesses
through mental organs is created, and contact occurs, as the
sixth link. In the same way that we touch an object with the
finger, sensory faculties of the bardo enter into contact with
their respective objects.
7 - Sensation-Because of contact, the seventh link of the
chain of the twelve interdependent links is experienced as a
pleasant or unpleasant sensation.
8 - Craving-Greed takes place in .the solidification of a
situation because of a tendency to interpret a pleasant or
unpleasant perception, as truly existent or as an external
object. Craving for action directed to the object is produced.
9 - Grasping-From craving proceeds grasping. As the
object is completely accepted as real, the will to grasp it
occurs. An example may clarify the process. When a person
sees a fruit, visual consciousness establishes contact with the
object by the medium of the eye. Then a sensation is added,
which· can be pleasant if the fruit looks good. From this, the
desire to possess the fruit arises, and becomes concrete in the
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very act of grasping it.
10 - Becoming-In the bardo, once "the aggregate of the
four names" is constituted, the six factors of perception are
developed. By the force of karma, the mind is driven to see its
future parents uruting. This vision corresponds to contact,
followed by sensation, then greed, from which proceeds the
movement of grasping. Grasping leads us directly to the
womb, with the result that mind unites with matter. It is the
initial point of becoming, covering in fact the time of
gestation. One can envision it as an effort of the mind to
incarnate, or as a force impelling the mind to incarnate.
The process of conception is dominated by an emotional
reaction occurring when the parents are perceived uniting. If
the karma of the future human being is to be reborn as a man,
the being will strongly feel an attraction for the mother and
aversion for the father. If the being is destined to be a woman,
the being will feel attraction to the father and aversion for·the
mother. This double feeling of attraction-aversion acts as a
factor provoking entry in the womb.
The material supports with which the mind unites at the
moment of conception are seen occurring in the course of a
seven-fold transformation with each step taking a day. The
essence of food assimilated by the parents passes into the
blood, from there into the muscle tissue, then into the adipose
tissue, into bone and marrow. At this stage the "white and red
bindus" (Tibetan, tigles), the most subtle essence of the
spermatozoid and ovum spreads throllghout the body and
produces a physical and psychological well-being. We find all
the material factors of conception on the sixth step of the
metabolic process, mind uniting with white and red hindus in
the bardo.
The step of becoming corresponds to stabilization of the
mind, and as long as the mind is in the bardo, it is comparable
to a feather or a piece of paper scattered by sudden changes
in the direction of the wind. The paper or feather may become
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attached to a sticky object; likewise the vagabond mind of the
bardo fixes on the bindus.
For a being whose karma is positive, the period of
gestation and birth can unfold without pain. In general,
however, the fetus suffers because of constraints imposed by
its situation. We all are familiar with the uncomfortable
situation of remaining too long with folded legs or with
stretched legs. The fetus is submitted to many annoyances by
not being able to move at will.
11 - Birth-Becoming naturally leads to birth, a very
painful moment, even if it is later forgotten.
12 - Old age and death-Following birth the process of
aging, in which illness and much suffering are usually
involved, begins. Inescapably, impermanence leads to death.
We find a concrete illustration of impermanence by looking at
a watch. From second to second, without ceasing, the hands
advance. Impermanence also progresses from instant to instant
throughout our lives. Whatever the reason-old age, accident,
or sickness-we cannot escape death. Only the duration of life
varies.
Birth is a painful process, and death is also painful.
During our life we do meet with many difficulties. In general
way, when the Buddha taught the twelve interdependent
links, he emphasized suffering and all its necessary
implications.
We have covered all the links composing the twelve
interdependent links: ignorance, . karmic impulsions,
consdousnesses, name and form, factors of perception, contact,
sensation, greed, grasping, becoming, birth, and old age and
death.
This succession, implying a physical existence, is similar
to the growth of a flower. A child develops until reaching the
fullness of a young adult just as a bud opens in the full
blooming of the corolla. Then, the flower begins a process that
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inevitably leads to its withering, and the human being slips on
the slope of old age, with a progressive decrease of abilities,
and finally death. Death occurs with the reabsorption of the
five elements ending in a phase of complete unconsciousness.
The mind falls into ignorance, the first of the twelve links. The
sequence of interdependent links continues without ceasing.
Individual and Collective Samsara
The twelve interdependent links are a way to describe
samsara. We can call them "individual samsara," because they
depict the cycle continually reproducing each individual. We
can also see samsara collectively by envisioning the different
modes of incarnations, which are the six realms. There are the
three superior realms (human, demi-god, and god), resulting
from positive acts, and the three inferior realms .(animal,
hungry ghost, and hell) where negative acts lead.
We should note that the twelve interdependent ·liMs
automatically maintain their continuity. It is not necessary to
wind them up like a watch. No external intervention is
necessary. They function as does a quartz watch, without a
winding stem.
Meditation on the Twelve Links
All levels of Buddha's teaching include the notion of twelve
interdependent links. However, it is developed in more detail
and emphasis in the vehicle of the solitary Buddhas, as an
aspect of the small vehicle serving as a support for meditation.
The practitioner reflects deeply upon each of the links as we
have described them, from ignorance to death. Then, he or she
examines them in reverse order, seeking the origin of each one
of them.
How have old age and death taken place? Because they
are preceded by birth. Why birth? Because of becoming, that
is to say, because of the entry into the womb. Why becoming?
Because of grasping. Why grasping? Because of greed, and so
on.
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The meditator, in this way, returns to the first link,
ignorance, to ask a final question, "From where comes
ignorance?" It comes from the mind. To put an end to the
sequence of the twelve links it is necessary to realize
emptiness of the mind. The practitioner then remains absorbed
in emptiness, reaching the partial realization of the solitary
Buddhas.
We are between birth and death. It is the longest sequence
in the totality of the twelve links, but it can be the most fertile.
It provides us with the opportunity of studying and practicing
the Dharma, and of progressing on the path of liberation
toward Buddhahood. It is the best use that we could make of
it.
Samye Ling, March 1983
Question: When one reaches liberation, how is it, since there no
longer is kanna, that we do not totally dissolve but create
emanations?
Kalu Rinpoche: Liberation is not physical, as if we were going
out of a place into another one. It is the mind that liberates
itself. The path of liberation relies on a type of meditation
called "mental calming" (Sanskrit, shamatha; Tibetan, shinay).
Usually, our mind is agitated, and entirely out of control.
Shinay allows us to pacify and stabilize it, allowing the
possibility of implementing deeper meditation leading to the
recognition of the true nature of the mind.
Our present inner state is comparable to a candle exposed
to the wind. We can try to light it, but gusts of wind
constantly extinguish it. These windy draughts are the
conflicting emotions and thoughts preventing the
establishment of authentic attention. The first step of
meditation aims at calming the mind.
When a sufficient degree of shinay is reached, we are faced
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with a two-fold question. Who turns in samsara and who
attains liberation? Of course, it is the mind. One seeks then to
understand the nature of the mind, and discovers that it is
emptiness, clarity, and intelligence without obstruction.
This second phase of meditation is called "superior vision"
(Sanskrit, vipasyana; Tibetan, lhakthong). It opens the way to
liberation on the first level of a bodhisattva. The mind gains
great control of itself and simultaneously has a capacity to act
for the benefit of others.
Mental calming and superior vision form a perfectly
authentic path. However, we live in an era unfavorable to the
practice of the Dharma, because of the intense activity of
human beings, the abundance of distractions, and idleneSs.
Rather than trusting only our own forces in meditation,
perhaps it is more prudent to rely on a force greater than our
own. Suppose that you want to visit a relatively faraway
place. You can go there by foot but this requires time and will
be fatiguing. You can also hitchhike or take a taxi. Using
someone else's vehicle, saves time and energy.
Practicing shinay and lhakthong and increasing compassion
and knowledge of emptiness by relying only on the power of
our own mind risk being difficult. If we rely on a force greater
than our own, for example, that ·of Avalokita (Tibetan,
Chenrezig), the progress is made easier. We go by car or train
rather than traveling on foot.
The form of the deity Avalokita and his mantra are
invested with great power, grace, and compassion. Meditating
on Avalokita and reciting his mantra will solicit help from a
force that allows us to make swift progress directed toward
Awakening.
·
Avalokita practice includes shinay, since we apply our
attention without distraction to visualization of the deity's
body and recitation of the mantra. Even if we cannot
visualize, our concentration on the recitation of the mantra
would be sufficient, because of its grace, and our meditation
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will progress and naturally open up to lhakthong.
Avalokita provides us an easy and swift path. Most often,
there is little inclination to believe its effect, thinking that there
is somewhere a superior and hidden method. But this is not
a personal opinion. The Buddha and Padmasambhava have
taught many times that the path of Avalokita is the best and
most beneficial.
Brussels, October 1984
-127-
Wheel of life
Mind, Elements,
and Aggregates
Kalu Rinpodre often taught a particular practice of shinay and lhakthong relying on
visualiZJltions of rolored geometriall fonns representing elements and aggregates. These
meditations, belonging to the Vajrayana, were taught only to people w1w had at least
taken refuge. This is why, to respect the transmission, it is impossible to publish the
description of the implied visualiZJltions. The teaching transcribed here is in some ways
inromplete. However, it seems helpful to publish the general data which frame these
practices, especially explanations roncerning elements and aggregates.
Today, we will approach a practice of shinay, called "special
practice." To understand its purpose, it is necessary to know
how the mind functions.
Human existence is characterized by the capacity for
comprehension and intelligence giving superiority over other
forms of beings. However, if we do not understand what the
mind is, many erroneous conceptions appear. For example, we
might think that the mind would not exist in absence of the
body, or that past and future lives do not exist. However,
since time without beginning, our mind has incarnated into
millions of existences under multiple foims, and it will
continue to wander in samsara until we have reached
Buddhahood.
W~
will see, today, how the five elements, earth, water,
fire, air, and space are components not only of our body and
the external world, but also make up the nature of the mind.
ELEMENTS IN THE BODY AND IN THE UNIVERSE
In our body, the five elements are easy to identify:
- flesh, bone, and other solid constituents form the earth
element
- blood, lymph, and different liquids, the water element
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- heat of the body, fire element
- breathing, air element
- the different orifices, pores of the skin, cavities, and so
on, space element
The natural radiance of these five elements manifests in
external world:
-the "earth" element corresponding to the solid state of
matter
- the water to the liquid state
- the fire to the fire state21
- the air to the gaseous state
- the space to emptiness in which all these states take
place
ELEMENTS IN THE MIND
In the mind, the five elements correspond to its different
characteristics:
·
- The mind is empty. It cannot be defined in terms of
form, color, or size. Being without limit, it is similar to the
space element. One of the signs of its emptiness is that it can
contain the thought of all things large or small, in the distance
or nearby.
-The mind is clarity. As the light of the sun makes the
external world visible, the mind, by its clarity, has the capacity
of knowing all things. Also, it has the dynamic power by
which, for example, if we think of America, India, or any
other country, we can effectively form a mental image of these
countries. This clarity is similar to the element of fire, which
gives out light.
- The mind can be compared to a vast ocean or a great
river, because in it there is no discontinuity. The mind has
21 ''Fire state" is only a convenient shortcut for the translation; uenergy" would
probably be more appropriate, but too far from the Tibetan tenns.
-130-
always existed and will continue onward. The absence of
discontinuity of the clarity and emptiness of the mind
corresponds to the water element.
- Perhaps at this moment our mind is happy, but it is
possible that the mind, in an instant, could become miserable.
Sometimes the mind is peaceful, sometimes it is agitated. The
changes manifesting in the clarity and emptiness of the mind
correspond to the element of air and to the versatility of the
wind.
-By the play of the four elements, space, fire, water, and
air, a great variety of emotions and thoughts are manifested.
The mind is like a basis, allowing all unpleasant or
pleasant manifestations. It is similar to the earth element, a
solid foundation on which vegetation grows and animals and
human beings live.
THE MIND IS NOT LIMITED BY THE BODY
Three fundamental characteristics define the mind: emptiness,
clarity, and intelligence without obstruction. When the mind
is pure, it is then called "potential of primordial awareness."
When it is hindered by the four veils, it becomes "potential of
individualized consciousness." This makes way for the
emergence of seven other consdousnesses functioning in a
dualistic mode. These are the visual, auditory, olfactory,
gustatory, tactile, mental, and disturbed consdousnesses.
Some people believe that the eight consdousnesses cannot
function outside the body. However, having the same nature
as the mind, they function as long as there is the mind. We
can understand this with the example of the dream. The eight
consdousnesses allow us then to see, hear, and so on22 in a
:z:loJ'his example of the dream does not deny that in the framework of the
present existence, thel'e is a relationship between the brain, a component of the
physical body, and the appearances of the dream. However, this example shows
that the consciousnesses can function independently of the physical organs of
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context other than the one of the body and physical organs.
This functioning also intervenes when we are in the bardo,
after having le~
our body at the moment of death. All kinds
of appearances, often frightening, manifest then; and we
perceive forms, sounds, and colors, although we no longer
possess a physical form.
A CASTLE OF SAND
How can we be sure that the mind is as we described it?
When we hear this description from a lama or spiritual
instructor, we can think, "Yes, it is like that without doubt."
This is not sufficient. We have to take another step and verify
it ourselves, through meditating.
To do this, we seek a quiet place by ourselves and sit,
placing the body in a straight position. We simply allow the
mind to rest by itself and look at itself without distraction. We
then ask, "Is the mind really empty? Is it clear? Is it composed
of five elementS or not?" We try to find answers by ourselves.
If, meditating like this, we discover that the mind is not
empty, not clear, impeded, and not composed of five
elements, we will. be able to conclude that the teachings
concerned with mind are erroneous. If, on the other hand, we
observe that the mind is effectively clear, empty, unimpeded,
and of the nature of the five elements, we will be convinced
that the description is true.
By this vision and understanding of the mind, all worldly
activities and knowledges will be perceived as a castle of sand
built by a child, with which the child is entertained by
imagining endless adventures.
eyes, ears, and so on. In the dream we see and hear with eyes and ears that do
not exist outside of the mind.
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THE MOVEMENT OF WAVES
Applying ourselves to perfect conduct, abstaining from killing,
and showing an altruistic mind, we will obtain in our future
lives a human existence identical with the one we now enjoy.
Living this way will assure us of all the ordinary satisfactions.
We will have adequate housing, a good job, we will have a
healthy body, a long life, and so on. Or we will be reborn into
states of divine existence where happiness is even greater.
This will be the result of our present acts. With positive acts,
we will obtain positive results. This is the law of karma.
Our karma is imprinted within our mind and functions
in the mode of the potential of individualized consciousness.
Not having recognized the true nature of the mind, we
accumulate karma by the acts we accomplish. Negative or
positive acts are similar to the waves of the ocean. Their
downward movement corresponds to acts that are buried then
in the potential of individualized consciousness. Their rising
movement corresponds to consequences of this potential.
THE TWO FRUITS OF THE DHARMA
When we practice meditation and virtue with application on
the spiritual path, the veils of ignorance, latent conditioning,
conflicting emotions, and karma become thinner and thinner
until they completely dissipate. Simultaneously, qualities of
the mind included within the potential of primordial
awareness blossom. Obtaining Buddhahood implies
omniscience. This is why the Dharma taught by the Buddha
is so extraordinary.
The real fruit of the Dharma practice is the attainment of
Buddhahood. This state also includes excellent secondary
results, such as rebirth into a pleasant human existence, or
into superior worlds.
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SPECIAL TECHNIQUES
The most important thing in any practices is the mind. This is
why it is necessary to meditate, first of all by practicing shinay
(mental calming), then lhakthong (superior vision), and finally
mahamudra or maha-ati. Vajrayana is a particularly swift path
for Awakening. Its efficiency is due to the utilization of special
techniques of shinay and lhakthong, and to the practice of the
phases of creation and completion.
In Vajrayana, some instructions are only transmitted
directly by the lama. This is the case with the special
techniques of shinay, lhakthong, and mahamudra that we are
studying now.
In general, Westerners are intelligent and educated. They
understand Buddhism easily and hope to reach Buddhahood
quickly. However, living in a world of intense activity, work,
and distraction, they have difficulty in devoting themselves
exclusively to practice. One way to shake the water out of the
ear is to rinse the ear, allowing the water to flow by itself
outward. In the same way, meditation on the five elements is
used to purify the five elements, meditation on the five
aggregates to purify the aggregates, and meditation on
conflicting emotions to purify emotions.
·
Because we have five elements in our body and mind, it
is easy to use them for supports in shinay. Similarly, the five
aggregates are constituents of our psychophysical existence.
For this reason, they constitute some convenient supports for
lhakthong. Finally, because they are concerned with the
conflicting emotions, if we can use the five aggregates as a
support for mahamudra meditation, it will be ea8y to liberate
ourselves from them. It is with the hope that this type of
meditation will be suitable for Westerners that I have already
given the special instruction on meditations of shinay and
Drakthong during my previous travels. I have not yet given the
meditation of mahamudra, which relies on the tigles relating
to emotions.
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DISSOLUTION OF THE ELEMENTS
To approach shinay meditation linked with the elements, it is
important to understand what these elements actually are in
the mind, body, and external world. We have just heard their
description. Let us now examine how they act in the process
of death and birth.
At the time of death, the five elements of the body are
reabsorbed into each other, giving way to various types of
mental experience:
- when the earth element is reabsorbed in the water
element, the dying person has the feeling of being crushed by
a boulder or a mountain
- when the water element is reabsorbed in the fire
element, the dying person believes to be swept away by a
river or drowning in the ocean
- when the fire element is reabsorbed in the air element,
the place where the dying person lives and the whole universe
seem to be ablaze
- finally, when the air element is reabsorbed in the space
element, the dying person has the sensation of being blown
away by the wind
Under the influence of these various phenomena, the mind
experiences tremendous fear. At the end of the process, the
dying person falls into a state of complete unconsciousness
lasting three and half days. This is an indication that the seven
consciousnesses have been reabsorbed into the potential of
individualized consciousness.
Following this period of unconsciousness,. the five
elements are activated again and projected under the form of
five colored lights perceived as externally existing. Changing
from instant to instant, they organize themselves in luminous
spheres, in brilliant geometrical figures, lightning, a rainbow,
or in the form of deities of the bardo. Detailed explanations of
these phenomena are recorded in the Bardo Thodrol and others
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texts.23 If we develop the ability to meditate on these luminous
manifestations, we will be able, at the moment of death, to
recognize that these are only projections of the mind.
Ultimately, we will be able to realize the empty nature of the
five elements and understand that they are the five feminine
aspects of the Buddhas:
- earth, being Buddhalocana
- water, Mamaki
- fire, Pandaravasini
- air, Samayatara
- space, Vajradhatvesvari
Most beings, however, miss this opportunity for liberation,
and perceive the luminous expressions of the elements as
having an independent external existence. They react with fear
and seek to escape.
THE ELEMENTS AS SUPPORTS OF CONCEPTION
After several weeks in the bardo, during which there are many
sufferings and mental experiences, the appearance of a future
birth begins to manifest and in the conception, we again find
the five elements. These elements compose both the body and
the external world as previously described. Communication
from one to the other is established during the absorption of
food. The essence of this food, formed of the five elements,
passes first into the blood, and by a succession of
transformations into the flesh, adipose tissues, and marrow.
The essence of the marrow produces the red and white tigles,
that is, the female and male sexual principles, which in their
tum produce physical radiance and mental well-being.
Therefore, there is a seven-fold process of refining the
elements. At the time of conception, the mind-wind of the
23Phenomena accompanying and following death are approached in more
detail in the chapter devoted to the six llarclos in the volume Secret Buddhism.
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bardo unites with the physical supports of the father and
mother produced by this process. When the embryo develops,
its growth is also assured by the five elements, transmitted by
the body of the mother. Finally, when it takes birth, it
perceives the five elements of the external world as being real.
THE FIVE AGGREGATES
Ignorance is related not only to the five elements as
components of the person but also to the five aggregates. The
term, aggregate, means a gathering of several units in the
same category. A handful of rice, for example, constitutes an
aggregate of rice grains.
The first aggregate is that of forms. It concerns all the
material aspects of the external world such as earth, boulders,
trees, and so on, as well as our body. Indeed, our body is a
collection of a multitude of cells and physical particles making
up a unity. When we look at a persOn in the distance, we can
see that he or she has blond, brown, or gray hair. However,
corning closer we observe that this clump of hair in fact is a
great number of hairs existing individually. Our body,
seemingly an apparent whole, is in fact only a collection.
The second aggregate is a group of physical and mental
sensations. When the weather is cold, we have the sensation
of coldness. During the warm season, we have the sensation
of heat. We can feel different physical sensations. Mentally, we
can feel happy or miserable, we judge situations as pleasant
or unpleasant. The collection of these sensations is the
aggregate of sensations.
A metaphor will help us understand the succession of the
·aggregates. Our mind, covered by ignorance and not
recognizing its own nature, is the potential of individualized
consciousness comparable to an ocean without waves. The
appearance of the first movement of an ascending wave
corresponds to the aggregate of sensations. A wave of greater
magnitude represents the aggregate of perceptions, the third
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aggregate. The wave forms itself more clearly, becomes more
precise, as the complexity of the mind continues to develop.
It is the fourth aggregate, the aggregate of volitions. Finally,
the fully formed waves succeeding each other are similar to
the aggregate of consciousnesses.
Another example, let us compare the potential of
individualized consciousness to a state of ignorance lacking
any mental functioning. In this state, we enter a house. First,
we have a simple consciousness of the place, a first movement
of consciousness of what is appearing. This is the aggregate of
sensations. Then, we see that there is color, white, blue, and
so on. The functioning of our mental faculties elaborates, this
is the aggregate of perceptions. Finally, we recognize the
totality of the things and we utter judgments. "It is big; it is
small; it is beautiful; this is not beautiful." This is the
aggregate of volitions. Then, the aggregate of consdousnesses
assures the integral functioning of the totality.
sensations, perceptions,
These five agret~-foms,
within us, now.
volitions, and consdue~t
However, they function on the basis on the five elements from
which they proceed. The five elements correspond to the five
feminine Buddhas, the five "Mothers" that give birth, and the
five aggregates correspond to the five masculine Buddhas.
A REMEDY TO MOTION SICKNESS
Without abandoning the impure level of the five elements and
five aggregates and taking up their pure level, it is not
possible to pass from an ordinary being into Buddhahood. The
Vajrayana uses specific means that will make this
transformation in an instant. These means are the deity
meditations, the union of manifestation and emptiness, like a
rainbow. These meditatiQns, the recitation of mantras, and
phases of completion, with or without imaginative support,
such as the mahamudra, are extremely profound methods.
However, for the beginner it is difficult to practice these
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methods and there is the risk they will not be effective. When
one is traveling far away, it is pleasant to go by plane, train,
or car. Unfortunately, some people become ill using rapid
transportation, and they must take medicine to make the trip.
This medicine is comparable to progressive approaches
constituting special techniques of shinay and lhakthong.
FIVE AGGREGATES, FIVE BUDDHAS
If we resume the description of the five aggregates, they are
located at the level of impure functioning of the mind. From
a perfectly pure level, they are replaced by. the five Father
Buddhas. As for meditation, the aggregates are represented in
the form of tigles of light. It is an intermediate stage between
pure and impure levels. They are like steps allowing access to
the perfectly pure level, the five Father Buddhas:
-the aggregate of forms is Vairocana Buddha
- the aggregate of sensations, Ratnasambhava Buddha
- the aggregate of perceptions, Amitabha Buddha
- the aggregate of volitions, Amoghasiddhi Buddha
- the aggregate of consciousnesses, Akshobya Buddha
GRATITUDE TOWARD OUR PARENTS
To practice meditation using the tigles of the elements and
aggregates, ideally, one should have received a Vajrayana
initiation. Having taken the vows of refuge, however, can be
sufficient.
In all Dharma practices, it is fundamental, at the beginning
of a meditation, to put ourselves in the context of the refuge
and bodhicittll. At the end, we dedicate merit and .make
prayers of aspiration. These are powerful ways to avoid
wandering on erroneous paths.
Engendering bodhicittll is particularly important. To do so,
it is necessary to remind ourselves of the goodness of our
parents. From childhood to the age when independence is
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reached, they continually cared for us. They provided us with
the means to study, obtain a good job, to be in good health,
and so on. We have been a permanent source of worry and
hard work for our parents. We must be conscious of this
immense goodness, and feel great gratitude toward them.
It is said that all the beings of samsara have been our
fathers and mothers, not one, two, or three times, but an
incalculable number of times. All have had concern for ·us.
Therefore, we should feel the same gratitude for them as for
our parents.
MAUDGALAYAYANA SEEKS HIS MOTHER
When we say "our father" and "our mother" of past lives, that
does not imply the person will be living close to us in this life.
The place can be extremely distant.
Maudgalayayana, one of the great disciples of Shakyamuni
Buddha, who had reached the state of arhat, wished to know
where his deceased mother had resumed birth. As an arhat,
he had supranormal powers allowing him to search
everywhere in the six realms. However, he searched and
searched but he did not find her. Pondering this, he went to
see the Buddha.
"Could you tell me where my mother has resumed birth?"
he asked the Buddha.
"She is in a world called 'Northern Radiance,"' replied the
Buddha.
"How can you know it when I myself was unable to
discover it?"
"Because you are only an arhat-while I am a Buddha. This
implies a certain difference."
"Is there anything that I could do to help my mother now
in her present existence?"
"To help her, it is necessary to go there. If you want, we
will use your powers to go there."
The disciple accepted. Because of the Buddha's powers,
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the Buddha and Maudgalayayana covered the distance in the
seven steps which separated them from Northern Radiance.
With each step, they crossed a galaxy. Arriving at their
destination, they found Maudgalayayana's mother who was
reborn as a woman in this distant world. Mother and son
recognized each other and embraced. It was a wonderful
moment. The Buddha gave the mother some teachings that
were beneficial.
At the time of parting, the Buddha told Maudgalayayana.
"To come from the Earth, we have used your powers. On
returning to Earth, do we use your powers or mine?"
''Yours," replied Maudgalayayana.
The immense space was then covered in a single instant,
without taking seven steps.
POWER OF INSTANTANEOUSNESS
To be reborn, near or far, as a father or mother, or in any
other situation or relationship with those who were close to us
in our past lives depends entirely on karma. As for the power
of instantaneousness of the mind, this power possessed by the
Buddha to transverse incalculable distances in one instant, we
also share it in our mind. We are, however, hindered by
ignorance and do not have control of our own mind.
We can observe, at this very moment, the inner presence
of the capability of instantaneousness. France now possesses
an extremely rapid passenger train, the TGV, which covers
great distances in record time. Our mind is faster. We imagine
America, and its landscapes suddenly appear in our
imagination. We are there in an instant. However, our strong
identification with the body prevents our body from following
the mind.
All beings, as previously stated, have been our fathers and
mothers in the past. All, without exception, wish to obtain
happiness and not to be hampered by suffering. However,
they do not know which path leads to happiness, and which
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path culminates in suffering.
Innumerable beings commit negative acts causing
suffering, contrary to what they wish. We must show them
love and compassion and try to implement many ways to lead
them onto the path of happiness. At this moment, we do not
have the capacity to guide them, because we lack freedom of
the mind. In order to obtain this freedom, we practice several
types of meditation.
Vajnrdharrzling, 1984
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Mind
The use of the term "mind" brings the possibility of amfusion if one is not mreful. In
Tibetan as in French or English many terms are used to ronuey the nuances necessary in
speaking about the mind (mind, ronsciousness, psydJe, intelled...). Nevertheless, the term
"sem," rendered as mind, has generic value, rovering afield of meaning appreciably larger
than French or English, sin« it is used to ronuey the notions of"soul" used in theologiall
terminology and of "being" used in metaphysics. It is necessary to see that the word
"mind" sometimes rtfers to the psydwlogiall domain and sometimes to ontology. From
the Buddhist point of view, one would probably say that one remains in the domain of
psydwlogy when one envisions an atrophied Junction, the ego, and that one passes into
ontology when one sees the mind in its original purity, as an wtlimited, eternal mind free
of any ronditioning.
In the teaming transcribed here, the reader who wants to avoid amfusion must not lose
the view of this double meaning. In one word, it is at times a question of the superftdAl
apprehension of the mind that we take as normal, and sometimes it is the true nature of
the mind that is to be disrovered. Although mind is there for all eternity, it underlies the
multiple jluduations of the ego with whim we falsely identify.
The nature of mind certainly is the main teaming of Kalu Rinpodre, a subject to whim
he rontinually returned. This is why, although the nature of the mind is extensively
CIC1fJe1tll in this dJapter, we also frequently find some reminders or romplements in other
chapters.
We have a superficial notion of what the mind is. For us, it is
what has the feeling of existing, and thinks, "It is me," or "I
exist." The mind is also that which is aware of the thoughts
and experiences the emotions, and according to circumstances,
feels happy or miserable. Other than that, we do not truly
know our mind. It is even probable that we have never asked
ourselves this question, ''What is the mind?"
THE MIND PERCEIVES, NOT THE ORGANS
First, it is obvious that the mind has no material existence. It
is not an object defined by color, size, volume, or form. None
of these characteristics is applicable. One cannot point to the
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mind, and say "It is that." In this sense, the mind is empty.
Although the mind is lacking form, color, and so on, it is not
enough to conclude that it has no existence. Thoughts,
feelings, and conflicting emotions that the mind feels and
produces, prove that something functions and exists, that the
mind is not just empty.
What is this feeling of existing? Where is it located,
outside or inside the body? If it is located inside the body,
what feels it? The flesh? Blood? Bone? Nerves? Veins? Lungs?
The heart? If you carefully reflect on this, you have to admit
that no limb or organ claims its own existence by saying "I."
Therefore, the mind cannot be identified with a part of the
body. Let us take the example of the eye. The eye does not
proclaim its own existence. It does not make the claim, "I"
exist, or "I" must look at an external form. This form is
beautiful, the other one is not; I am attached to the first one
and I reject the second one." The eye itself has no volition,
senses no feeling, neither attachment, nor aversion. It is the
mind that has the feeling of existing, that perceives, judges, is
attached, or that rejects. It is the same for the ear and sounds,
the nose and smells, the tongue and tastes, the skin and
contacts, the mental body and phenomena. The sense organs
do not perceive, the mind does.
A CAR NEEDS A DRIVER
Organs, unconscious by nature, are not the mind, but they are
rather like a house in which people live. The inhabitants are
called consciousnesses:
- visual consciousness
- auditory consciousness
- olfactory consciousness
- gustatory consciousness
- tactile consciousness
- mental consciousness
These consciousnesses do not exist by themselves,
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autonomously. They are no other than mind.
The body is similar to an automobile and the mind to ~
driver. When the car is not in use, it can have all the
equipment necessary for driving, an engine, wheels, gasoline,
and so on, in perfect shape, yet it can go nowhere by itself.
Similarly, a body lacking mind, even if it possesses all the
organs, is only a corpse. It may have eyes, ears, and a nose,
yet it cannot see, or hear, or feel.
Some people think that death is not only of the body, but
also that of the mind. The body becomes a corpse, the mind
simply ceases to exist. But this is not so. The mind is not born,
does not die, and is not affected by illness. It is eternal. What
perceives the forms as registered by the eye, sounds heard by
the ear, and all other objects through the other sense organs,
that which is aware, and not interrupted by death of the body,
is therefore the mind. We have yet to define the true nature of
this mind. Given that the mind lacks material characterislics,
as we saw previously, it is not possible to designate mind as
a visible object or a thing easily recognizable because if it were
someone would show it to us.
Everyone having a mind must refer to oneself and, with
the guidance of a master, proceed with an investigation
leading to the discovery of what the mind truly is. Does it
have form, color, volume? Is it located outside or inside the
body? These are necessary questions to which one must find
an answer by personal experience, even if one has already
received theoretical explanati9ns such as those that have been
given.
LISTENING, REFLECTING, AND MEDITATING
The practice of the Dharma is always composed of three
stages: listening, reflecting, and meditating.
- listening is receiving theoretical teachings and
instructions. It is essential to be able to faithfully recall what
has been told or read.
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-Reflecting consists of making a discursive examination of
the data that one has received or proceeding to an
investigation to seek answers to certain questions. In the
present case, for exainple, one searches for the form and color
of the mind, its location, its level of existence, and so on.
- Meditating takes place once certain conclusions have
been drawn by reflecting. Meditating must be nondiscursive
and without discontinuity.
These three stages constitute an obligatory sequence. What
is given here belongs to the listeiung phase: It is necessary to
memorize it before approaching the next stage.
To describe the mind24 one considers three aspects:
-its essence, emptiness
- its nature, clarity
- its mode of functioning, intelligence
EMPTINESS
The essence of mind is to be empty. This means, as already
pointed out, that the mind has no material existence. It has no
form, no color, no volume, no size. It is untouchable, invisible,
like space.
CLARI'IY
The mind, however, is not like a obscure space which the sun,
the moon, or the stars cannot illuminate, but rather it is like
space during the day or the space of a lighted room. This is a
comparison, and only an approximation. It means that the
mind possesses a certain power of knowing. This is. not
knowledge itself, but illumination, or the ability of
consciousness that renders knowledge possible. This ability
includes the ability to produce manifestation. When you think·
of America or India, your mind has the ability of making their
With an ontological meaning.
24
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inner image appear. This capacity of knowing and the ability
of evoking are the clarity of the mind. Because of light, you
can see objects in the ·room where you are, and be aware of
their presence. Because of clarity, the mind has also the ability
of knowing.
Taipei, April 30, 1986
What is meant by clarity of the mind is slightly different
from clarity in an ordinary sense. Ordinary clarity allows for
the exercise of visual function solely, while clarity of the mind
makes it possible not only to see, but also to hear, smell, taste,
touch, and be aware of pleasure or displeasure of the mind.
Therefore, it is a clarity with a field of application that is
extremely vast.
Samye Ling, Mardl1983
INTELLIGENCE WITHOUT OBSTRUCTION
The room in which you are seated contains emptiness (room
space) and clarity (lighting). Nevertheless it is not enough to
say it has a mind. One must find a third element of
description. For a mind to be, in addition to emptiness and
clarity, it must have intelgc~
without obstruction. This
intelligence allows us to effectively know separate things
without confusion. The mind is not only aware of phenomena,
which is its clarity, but it recogruzes them without confusion,
which is intelligence. In what it sees, for example, mind
knows what is the sky, a house, a man, and so on.
Taipei, April 30, 1986
On this basis of emptiness and clarity, there is intelligence
without obstruction. It is the ability to identify, evaluate, and
understand. For example, intelligence says: "This is an object;
:ISJntelligence (Sanskrit, vidya; Tibetan, rilcpa) is not the opposite of stupidity,
but it has the sense of intellectual ability, the faculty to understand and know.
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it is beautiful or ugly." Identification applies to sounds whose
volume and quality are perceived, to smells being repulsive or
pleasant, to tastes whose different nuances are recognized, and
to pleasant or unpleasant mental experiences.
Samye Ling, March 1983
The mind is emptiness, clarity, and intelligence together.
Is such a spirit small? No, since it has the ability to make
appear and to embrace the whole. universe. Is it large? One
cannot assert that either. If we have a localized pain in a very
precise place in our body-caused, let us say by a insect
sting-we identify our mind with this tiny place by saying, '1t
hurts." Everyone identifies with his or her body that the mind
completely occupies. This happens on a vast scale for an
elephant or on a small scale for an insect. In fact, the mind
itself; outside of all identification, is neither small nor great. It
is .free of these concepts.
The fundamental mind is the· same for all beings. If one
recognizes the mode of being of the mind, it is no other than
Awakening:
- emptiness is the Absolute body (Sanskrit, dharmakaya)
- clarity is the body of perfect experience (Sanskrit,
sambhogalalya)
·
- intelligence is the body of emanation (Sanskrit,
nirmanalalya)
Taipei, April 30, 19~6
Union of the three components, emptiness, clarity, and
intelligence is called "mind." It is also called the
tathagatagarbha, the potential of Awakening. When the three
components are not recognized for what they are, it is the
ordinary state of being.
- emptiness is expressed as mind
-clarity is expressed as speech
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- intelligence without obstruction as body
The three components of pure mind are frozen into the
three components of an ordinary personality. By the
meditation of mahamudra, the true nature of the mind is
.recognized and the three components appear as the three
bodies of Awakening. In truth, a Buddha and an ordinary
being are identical. They possess fundamentally the same
nature. Recognizing this nature is being a Buddha, not
recognizing it is being an ordinary being. It is the. only
difference.
Taipei, April 13th, 1986
It would take us a long time to examine in detail all the
implications of the nature of the mind, the cycle of existence,
and liberation. A way to summarize them is to refer to the
words of Gampopa.
The mind without artificial creation is happiness.
Water without pollution is pure.
When we let the mind dwell as it is in its own nature,
inner happiness arises of itself. Water left alone is smooth and
pure. The mind agitated by many thoughts is in turmoil.
Released from an overabundance of thoughts, it regains its
own limpidity. As emptiness, clarity, and intelligence our
mind is perfectly good in and of itself, and is naturally free of
suffering. But we do not recognize it. We think, "It is me,"
and we bind ourselves with the cord of ego, thinking from
now on, "I must be happy. It is necessary for me to avoid all
unpleasantness." Locked into this attitude, the mind becomes
shriveled and creates its own suffering.
Taipei, April 13th 1986
THE FOUR VEILS
Although we possess tathagatagarbha and are Buddha by
nature, how is it that we do not experience the qualities of this
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nature but are afflicted by all the limitations of an ordinary
being? This is because of the "veils." When did these veils
appear? They really have no origin. They have covered the
mind since it has existed, in other words, since always.
Samye Ling, Mllrch 1983
THE VEIL OF IGNORANCE .
The fundamental mind is also called the "potential of going
26 It belongs to all beings. Not recognizing it is
into feli~ty."
ignorance and is the main veil covering the mind. Our eyes
allow us to clearly see all external objects. Nevertheless, they
cannot see our own face or see themselves. In the same way,
the mind does not see itself and does not recognize itself for
what it is. This is called the veil of ignorance.
THE VEIL OF LATENT CONDITIONING
The first consequence of ignorance is duality. Where there is
only emptiness, the mind falsely conceives a me, as being the
center of all experience. Where there is only clarity, it
conceives perceived objects as others. This phenomenon is
easily understood by referring to a dream. Not seeing the true
nature of a dream world, we divide it into two parts. There
are a subject that we identify as ourselves, and objects making
up an external universe. In fact, both are no other than mind.
All our experience functions on this same mode. Dividing the
unique mind in two parts, we live in the universe of duality
of subject-object. It is the second veil, called the veil of latent
26&mskrit, sugatagarblul; expression synonymous of tathagatagarblul, "potential
of Awakening." It comes &om one of the designations of the Buddha (Awakened
being): "The one who is gone into felicity" (Sanskrit, sugata).
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conditioning.TJ
THE VEIL OF CONFLICTING EMOTIONS
From the notion of "me" springs hope of obtaining what is
pleasant and what makes "me" feel comfortable in existence
as well as the fear of not obtaining what we desire and fear of
living in threatening situations. Hope and fear are grafted on
the side of "me." The other side of duality, the notion of other,
includes all sense objects, forms, sounds, smells, tastes,
contacts, or mental objects. Any object perceived as pleasant
creates joy, and any object perceived as unpleasant is
upsetting. Then, these feelings are transformed into
attachment and aversion. From the duality of "me and other,"
hope and fear as well as attachment and aversion are
produced. They come from nowhere other than emptiness of
the mind and have, therefore, no material existence or an
entity of their own. Not recognizing this, anymore than
recognizing the real nature of phenomena, we grant them an
undue reality. This is called blindness or mental opacity.
One finds a group of three basic conflicting emotions,
attachment, aversion, and blindness, from which three other
ones proceed:
- from attachment, greed
- from aversion, jealousy
-from mental opacity, pride
27J..atent conditionings (Sanskrit, wsanas; Tibetan, balcdrak) are extremely
numerous. Created by karma, and forming the deepest layers of the
consciousness, they not only shape our mode of perception, interpretation, and
reaction, but also the category of existence that we experience. This appears on
different levels. Our small habits, first of all including, our instincts, are part of
this conditioning. Our dreams are its expression, as well as is the type of
existence we have assumed, with its congenital tendencies that are its own.
Nevertheless, the first of these conditionings affecting the totality of ordinary
beings-human beings and animals-is the propenSity for us to interpret any
experience in dualistic terms of subject and object.
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This gives six main conflicting emotions. The three basic
conflicting emotions can be subdivided in many ways.
Attributed to attachment are 21,000 ramifications relating to
the type of objects to which it applies, attachment to a person,
a house, a vehicle, and so on. The same process is also
detected in 21,000 variants of aversion and blindness, and
21,000 conflicting emotions composed of a blend of the three
previous ones. This is the source for the traditional 84,000
conflicting emotions. Our mind is inhabited by a multitude of
conflicting emotions constituting another veil.
THE VEIL OF KARMA
Under the influence of conflicting emotions, we accomplish all
kinds of negative acts with body, speech, and mind, which
form the veil of karma. Therefore, we have four veils that
successively engender each other.
- the veil of ignorance, the mind not recognizing itself
-the veil of the latent conditioning, of duality, splitting
"I" from the "other"
- the veil of conflicting emotions, the 84,000 perturbations
resulting from duality
- the veil of karma, negative acts accomplished under the
power of conflicting emotions.
PURITY AND BLOSSOMING
The mind covered by these veils makes us ordinary beings.
Buddhas and bodhisattvas of the past were also, at one time,
ordinary beings. They followed spiritual masters from whom·
they received instructions on the nature of the mind. They
meditated, and achieved mahamudra. Having rid themselves
of the four veils, they became pure. All the inherent qualities
of mind bloomed within them. In Tibetan, pure is sang,
bloomed is gyay. The compound of the two syllables gives the
word the meaning of Buddha: sang-gyay, purity and
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blossoming. It is a way open to us. We receive instructions,
meditate and obtain the realization of mahamudra, that is,
Awakening. Following the footsteps of Milarepa, it is possible
for us to cover the path in a single lifetime.
Taipei, April 30, 1986
SIGNS OF EMPTINESS
The person who has realized the true nature of mind
understands, at the same time, that all phenomena, things and
beings, universes and all their inhabitants are none other than
the production of the mind, empty in essence.
A certain number of signs indicate emptiness of the mind
and the absence of own entity of phenomena, but we pay no
heed to them.
At the time of conception, when the mind enters the
womb of the mother, the parents cannot see it. No materially
perceptible effect allows us to detect its arrival.
At the moment of death, even if the dying person is
surrounded by many people, no one sees the mind exiting the
body. No one can say, "It has left through this way," or "It
has left through that way."
·
Perhaps you have studied several years and acquired a
great deal of knowledge. Nevertheless, this knowledge is not
in a closet, a house, or in your chest. It is nowhere, because it
lacks an existence of its own. It is. stored in emptiness.
At night, while asleep, we dream and a whole world, with
landscapes, cities, humans, animals, and all sense objects
appears to us, onto which we add an emotional response
made up of desire, aversion, and so on. During the dream
itself, we are convinced of the real existence of all dream
phenomena. Nevertheless, once we are awake, the phenomena
have disappeared. They exist nowhere outside of the
dreamer's mind.·
·
It is the same process that unfolds during the bardo of
becoming. Forms, sounds, smells, tastes, and so on are
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perceived as real. Appearances· manifested during the life that
has ended no longer have an existence. When the mind enters
a womb, the appearances of the bardo vanish and no longer
exist.
THREE SUPPORTS OF EXISTENCE
The waking state, the dream, and the bardo have no reality in
themselves. They are only manifestations of the mind to which
we wrongly attribute an entity of their own. These three states
are described as three bodies:
- "Body of karmic maturity" designates the body and
environment perceived during the waking state. Both are the
result-after a long process of ripening-of karma
accumulated in past lives.
- "Body of latent conditioning" refers to the body and
environment of the dream.
- ~'Mental
body'' is the body and experience of the bardo,
governed by thinking alone.
By the continual succession of these three bodies, all our
experience unfolds .in the cycle of existence, falsely taken as
real.
Taidlung, March 24, 1986
PRIMORDIAL AWARENESS, INDIVIDUALIZED
CONSCIOUSNESS
The foundation of the mind is good in itself. It is the nature
of Awakening, similar to pure water. It has been said by the
Buddha:
All beings are Buddha,
But their minds are obscured by adventitious impurities;
When the impurities are dispersed, these beings are truly
Buddhas.
Not recognizing the Awakened nature of the mind is
ignorance. From ignorance arise all the conflicting emotions
(desire, anger, jealousy, and so on) as well as the flow of
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dualistic thoughts. The Buddha naturg of the mind is also
called the potential of primordial awareness. Because of
ignorance and dualistic grasping, the hindered functioning of
the mind becomes a potential of individualized
consciousness.28 When pure water is mixed with mud, it loses
its quality of being pure water and becomes muddied water.
In the same manner, because of impurities, the potential of
primordial awareness becomes individualized consciousness.
DIFFERENTIATED CONSCIOUSNESSES
This individualized consciousness, as a mode of functioning,
»rhe analysis of the Tibetan terms translated as potential of primordial
awareness and potential of individualized consciousness will allow us perhaps
to notice a few details:
-First, "potential" in Tibetan is "lcunshi," which literally means "foundation
of all," an expression chosen by Tibetan translators to render the Sanskrit "alaya"
meaning reservoir.
-Secondly, primordial awareness and individualized consciousness render,
respectively, the terms yeshe and namshe. Each of these words contains the
syllable, she, meaning to know, to be aware. From the point of view of its
functioning, it refers to the nature of the mind, that, for a Buddha and for an
ordinary being, is consciousness. The prefix yields the difference: ye- means
primordial while nam- indicates the idea of separation and refers here to the
duality of subject and object. The consciousness therefore has two modes of
functioning:
- pure functioning, free of any veil, is the primordial awareness
- impure functioning, hindered by a dualistic division, is the dichotomous,
ordinary, or individualized c;onsciousnes5
On this point, Tibetan language is more explicit than Sanskrit, which was
content to use jnana and flijnana. The first term simply means consciousness,
without any other precision. The second term, with the added prefix f1i- means,
as in Tibetan, individualized consciousness. Using a prefix for the first term,
Tibetan translators have avoided a false rendering of the sense and have
emphasized the deep meaning of the word. To ayoid all ambiguity, let us recall
that the potential of individualized consciousness is not collective
unconsciousness, but the potential of each individual. It contains the kannic
imprints accumulated by one individual which will mature for this individual
only.
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is a unit designated by the term "potential of individualized
consciousness." From this unit, seven differentiated
individualized consciousnesses branch out, just like the fingers
are the differentiations of a unique hand. They are: ·
- visual consciousness that perceives forms
- auditory consciousness that perceives sounds
- olfactory consciousness that perceives smells
- gustatory consciousness that perceives tastes
- tactile consciousness that perceives contacts
- mental consciousness that identifies phenomena by
thinking
- disturbed consciousness that interprets perception in
terms of desire, aversion, jealousy, and so on
ORGANS ISSUED FROM THE CONSCIOUSNESSES
From the ability· of manifestation of the mind appears the
body. These are closely linked. The existence of the eight
consciousnesses in the mind produces in the body the
existence of corresponding physical supports, the sense
organs. Organs are similar to houses, inert in themselves, and
the consciousnesses are like human beings who inhabit them.
Therefore, we have:
- eyes as support of visual consciousness
-ears as support of auditory consciousness
- nose as support of olfactory consciousness
-tongue and palate as supports of gustatory consciousness
- skin as support of tactile consciousness
- mental organ as support of mental consciousness,
although in this case organ and consciousness are actually
confounded.
As for the potential of individualized consciousness and
the disturbed consciousness, they have no corresponding
organs of their own. One can say that individual
consciousness is supported by the body in general and
disturbed consciousness by the totality of the sense organs.
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OBJECTS OF SENSES
Finally, from an external point of view, consdousnesses are
reflected in the sense objects:
- forms are the object of visual consciousness
- sounds, the object of auditory consciousness
- smells, the object of olfactory consciousness
- tastes, the object of gustatory consciousness
- contacts, the object of tactile consciousness
- mental phenomena (thoughts), the object of mental
consciousness
The totality of external phenomena can also be seen as
objects of the potential of individualized consciousness.
Phenomena that are objects of conflicting emotions can be
seen as external reflections of the disturbed consciousness.
When the mind is obscured by ignorance, its mode of
functio~g
and relationship to the world is governed by a
threefold process:
-internally, individualized consdousnesses
- on the intermediate level, sense organs
-and, externally, sense objects
Taidlung, March 28, 1986
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Vajradhara Buddha
Mahamudra 1
ETYMOLOGY
Mahamudra and maha-ati are two designations for the same
thing and are the main methods of reaching Awakening.
Those who have a deep inner experience of mahamudra
can adopt various life styles without harming their meditation
practice. Indian mahasiddhas, like Tilopa or Naropa, were
engaged in odd and ordinary external activity, while
meditating without interruption. As for Milarepa, he chose to
abandon all temporal activity and exclusively devote himself
to solitary meditation. Gampopa, his main disciple, and the
first Karmapa, Tusum I<hyenpa, a disciple of Gampopa, opted
for the monastic life. All, in spite of their diverse life styles,
attained liberation.
The Tibetan word for mahamudra is cha gya chenpo and its
profound meaning can be seen from the definition given to
each of its parts:
- Cha means movement or symbol, designates empty
primordial awareness, and signifies that the mode of being of
the mind as well as the manifestations proceeding from its
creative ability are both empty in essence.
- Gya means vast and indicates that nothing exists beyond
this empty primordial awareness. When one has realized what
emptiness is, one understands that there is no phenomenon in
the cycle of existence or of nirvana (the state of liberation)
which is not empty. There is nothing beyond this empty
awareness.
- Chenpo means great and refers to that realization as the
highest attainment. In mahamudra, all the teachings of the
Buddha are achieved. This is why it is also called maha-ati, ·
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which means great achievement.
Taipei, April 13th, 1986
DEGREES OF MATURITY
In fact, there are two types of mahamudra, that of the sutras
and that of the tantras. They are slightly different in their
presentation and method of meditation, but join each other in
the same final realization.
Strictly speaking, mahamudra is very easy, because it is
nothing other than recognizing our own mind and residing in
this state without distraction. According to their abilities in
understanding the nature of their minds, beings are classified
under three categories.
Beings of superior capability are those who have received
an important spiritual inheritance from their past lives. They
have prepared themselves by a profound work of purification
and accumulation of merit and have cultivated great
familiarity with meditation. They naturally have great .fclith in
the Dharma and the Three Jewels, much compassion, the
ability to easily understand the Dharma, and great diligence.
Beings of mediocre capabilities, in other words, those
whose capabilities acquired in past lives are mediocre, have
certain interest in the Dharma, but can only understand the
implications of the Dharma gradually and indirectly. The
mahamudra of the sutras is the best way for them.
~ngs
of inferior .capacities have acquired little and lack
and
spiritual intelligence. It is difficult for them to und~sta
practice with the instructions on the nature of the mind. For
them, it is necessary to get prepared by accomplishing
exercises of purification and accumulation.29
This threefold division is a general overview of the
217his classification is peculiar to the mahamudra approach. It is not the same
as the general distribution of human beings under the same three categories
(inferior, mediocre, and superior) previously expounded.
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spiritual state of beings. A more precise approach again
divides the category of the superior beings into three classes.
-superior superior
- mediocre superior
-inferior superior
In this second system of classification, beings of mediocre
and inferior capabilities are those whose approach to the
mode of being of the mind cannot be immediate. They need
first of all to prepare themselves by practice, in the framework
of the Vajrayana, the phase of development, and the phase of
completion with symbols. On the other hand, beings of
"superiorly superior" faculties have no need for the
preparatory phase. As soon as they receive instructions on the
nature of the mind, these beings fully understand their
meaning and can apply them immediately. They are extremely
rare individuals. Certainly, they exist, but are very few.
Taipei, April 30, 1986
HOW MILAREPA MISUNDERSTOOD THE MAHA-ATI
Sometimes, people incorrectly understand Vajrayana in
general and mahamudra in particular. They believe that a
certain theoretical knowledge with a semblance of practice is
sufficient. Authentic practice is, of course, indispensable.
Milarepa himself, in the beginning of his spiritual career, held
this erroneous belief. In his childhood, he had to confront
adversity, because his family had been ruined and almost
reduced to servitude. To take revenge, and following the
advice of his mother, he used black magic, killing several
people by collapsing a house and destroying animals with a
violent hailstorm motivated by the intention of devastating the
harvests.
However, he was quickly struck by remorse and fear of
rebirth into hell. He went in search of a lama, called Lhaga,
and introduced himself.
-161-
"I have committed extremely serious negative acts. Unless
I attain Awakening in this very life, it is sure that I will be
reborn into hell. I beg you, give me instructions allowing me
to quickly reach Awakening."
"I will give them to you," replied the lama. "Your faults
are serious, but have no fear, because I have the instructions
of maha-ati and will transmit them to you. Maha-ati is
powerful. If one practices it during the day, one becomes
Buddha during the day; if one practices it at night, one
becomes Buddha in the night. For one who has good karmic
foundation, Awakening will be reached without any need to
meditate. Such is the depth of these instructions."
Milarepa received the instructions. He was relieved and
happy. '1 certainly have a good karmic foundation as referred
to by the lama," he thought. ''Otherwise, I would not have
met such a master and received such profound teachings. I
have no need to meditate!" And he did nothing.
Wishing to evaluate the progress of his new disciple, the
lama asked Milarepa to visit him. He quickly understood that
Milarepa had gone off the track. '1 was mistaken in you," the
lama observed. "My teachings are not for you and I can do
nothing to help you. You were right. Your faults are extremely
serious. Do not despair. In the region of the Southern Cliffs,
lives Marpa the Translator. He holds deep and secret
teachings and will be able to give you instructions for
Awakening in this very life."
Milarepa went to Marpa. Marpa saw that, to purify
Milarepa of his misdeeds, it was necessary to impose severe
hardships on him. Only later would he give Milarepa
instructions on the practice of the six dharmas of Naropa and
mahamudra. Milarepa isolated himself in a small cave behind
Marpa's house, and later resided in others caves and
hermitages. After many years of meditation, he finally reached
Awakening.
Ttaipei, April13, 1986
-162-
It is impossible to practice mahamudra without knowing
the mind. This knowledge is not a simple theoretical
acquisition received from a master, but an inner discovery
gained by a gradual approach. First of all, the disciple has to
practice exercises of mental calming (Tibetan, shinay; Sanskrit,
shamatha), then the master introduces the disciple to
knowledge of the mind, and makes him or her follow different
modes of investigation. Most often two types of methods
relying on few questions are followed:
''Where does a thought come from? Where does it dwell?
Where does it go?"
"What is the mind at rest? What is the mind in
movement? What is the mind recognizing resting and
moving?"
When the ocean is calm and smooth, one can see the sun,
moon, and stars reflected on its surface, while wind and
waves prevent one from seeing anything. The mind is usually
agitated by a crowding of thoughts and conflicting emotions.
be seen. To dissipate the
This is why its true nature cano~
agitation, it is necessary to first practice mental calming. Only
after that, one can discover the real nature of the mind by
means of investigation, technically called superior vision
(l'ibetan, lhakthong; Sanskrit, vipasyana) naturally opening up
to mahamudra.
. This progressive approach was possible in a traditional
context. It is no longer always possible. This is why it is
sometimes necessary to give, from the very beginning, a
theoretical overview of the nature of the mind.
T•l)1ei, Aprill3, 1986
Realizing mahamudra implies that one meditates. To make
meditation fruitful, there are two fundamental supports. The
Buddha referred to these supports when he said that
realization of inherent primordial awareness depends on
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accumulation and purification, and on the blessing of the
lama. It is by accumulation-purification and through faith and
devotion that sudden realization takes place.
Taipei, April 30, 1986
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Mahamudra 2
Today, we must talk about mahamudra. Mahamudra implies
the absence of an object to which meditation is directed.
Because of this absence of an object, this type of meditation
can be considered very easy or very difficult.
To approach the Dharma, it is essential to understand the
nature of the mind, what is meant by ordinary being and by
Buddha, and what are the paths and levels of realization. In
particular, without having perceived what is the nature of the
mind, it is practically impossible to understand and practice
mahamudra.
·
WHAT IS MIND?
All beings have a mind. How do we comprehend this mind?
We conceive it in terms of "me," or "it is me." Beyond this
powerful identification, we do not know what is the nature of
the mind.
What does this word "mind" mean?
Mind means that which has the ability to think, know,
experience, and feel.
·
Because the mind does not recognize itself, it does not
recognize its real nature, and we think, "I have a mind" and
we conceive mind as a limited object that exists as a thing. We
also believe that the world is permanent while it is transitory,
that it is real while it is illusory, and that it is happiness while
it is the support of suffering. We believe the world to be
permanent, real, and happy.
PROGRESSIVE APPROACH
The meditation that introduces us to the real nature of mind
is traditionally practiced under the supervision of a lama. It is
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the lama who, first of all, asks the disciple to examine what is
this mind. What is called mind, that is, that which thinks and
knows, experiences happiness and suffering, is it external to
the body, internal, or somewhere between the two? Does the
mind have form and what is this form? A color- and what
color? A volume-and what volume? Questioned by the lama,
the disciple is sent to meditate for several days or even many
months. After that, the disciple returns and submits answers
based on personal experience to the master. The master will
then verify if the discoveries are right.
Today, masters have to travel a lot and disciples .are
distracted by many activities. It has become almost impossible
to engage in the process where the lama poses questions and
the disciple takes the necessary time to meditate before
returning to reveal his or her answers.
We have neither available time nor an opportunity to
proceed like this, so I am left to describe what is the true
nature of mind.
RISKS ENGENDERED BY THE MASTER'S TEACIDNG
This am be a good thing that the master explains what is the
nature of the mind, but it is not without risk. Indeed, there are
~posiblte.
The disciple am, first, grasp the truth of
everything expounded and deeply believe in it. In this case
the explanation perfectly reaches its goal. Without arriving at
this understanding, the disciple can also simply think, IIJt is
without doubt as the lama says," and feel confidence. This is
again sufficient and poses no danger.
But another reaction may occur after the Jama's
explanations. Some people may indeed not only doubt the
validity, but adopt a position of complete Rjection, saying,
:"'fhis conception is without foundation. It is mmpletely false."
This reaction is very unfortunate, both for the disciple who
commits a serious fault, and for the master guilty of the ermr
called "divulging teachings which must not be divulged."
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You have the good fortune· to appreciate the Dharma. If
what will be explained simply evokes the thought, "That is
certainly like this because the lama says it even if I cannot
truly understand it," your attitude will be consistent with the
framework of the teaching. All is well. You will not risk the
problems engendered by a critical position.30
Let us examine what is the mind.
EMPTINESS
In the first place, the essence of mind has no form, no color,
no volume, and is like an empty space or comparable to the
sky. Emptiness is the first characteristic of the mind.
CLARITY
Emptiness in the sense of space in this room, for example, has
no possibility of knowing or feeling unpleasant or pleasant
sensations. But, the mind can know and feel. The mind has
what is called "clarity." An example will help us to
understand this clarity. In the empty space surrounding us,
the sun outdoors or electricity utilized inside a house
illuminates us. Their light allows us to see, know, and
distinguish the grounds, flowers, objects in the room, and so
on. Oarity of the mind is what makes this knowledge
possible.
It is necessary however to note the difference between
what is really the mind and the preceding example. In the
example, an external cause is necessary to produce light,
either by the sun or by electrical· power. Without their
presence, it is dark. Clarity of the mind is independent of any
external cause. It belongs to the nature of the mind. If one
• A position of critical rejecting the teaching is damaging in this sense that,
karmically, it engenders blocks that could make someone turn away from the
path of liberation in future lives.
-167-
puts the mind in a state lacking all thought, the mind dwells
in a state of empty clarity. Present in emptiness, clarity is also
an active force allowing thoughts to take form, as, for.
example, an image of India or America appears in the mind
when we think of one of those countries. Clarity provides the
possibility of knowing, and at the same time is the creative
ability of the mind.
NONOBSTRUCTION
If the i:nind were only clarity and emptiness, it would be like
the space surrounding us, empty and clear, but without
consciousness. To be able to say, "This is a pillar, this is a
wall, this is a man," and so on, requires a third aspect called
"intelligent capability" or "nonobstruction," which effectively
knows everything.
Such is the mind. Its essence is emptiness. The nature of
this emptiness is clarity and this clarity-emptiness is associated
with dynamic knowing.
NEITHER CENTER NOR LIMIT
This is the explanation that I give you concerning mind. It is
now necessary that you meditate and verify it. Establish
yourself in a state of not trying to mentally create or produce
anything, of not turning outwardly, and of not diving
inwardly either. The mind simply dwells in itself. See if the
mind is or is not empty, clear, and endowed with the
capability of knowing. Understanding what is empty, clear,
and a knowing mind is an experience infinitely open and vast.
From this experience, it is said that such a mind is without a
center and that it has no limit, like space. One has to dwell in
this state.
We should not constrain this emptiness-clarity-knowledge
within narrow limits, confining it inside our chest, for
example. The mind cannot be located in a defined place. This
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emptiness-clarity-knowledge is the mode of being of the mind.
It is not something manufactured.
(meditation)
Let us reside in a state where our mind, on the one hand,
pervades all the heights of space, as if it was going further
than the moon and sun, with nothing stopping it and where,
on the other hand, it descends more deeply than all the
depths of the earth or the ocean.
We stay in this state with no distraction.
(meditation)
WITHOUT BEGINNING OR END
The mind-emptiness in essence, clarity by nature, and
knowledge as aspect-exists since time without beginning.
Since time without beginning also, it has been covered by
illusion, functioned in an erroneous manner, and has been
prisoner of samsara. It did not appear out of the blue as if it
riever existed previously. If we recognize the authentic nature
of the mind in the future and become a Buddha, it does not
mean that the mind will cease to exist.
Space is empty. As far as one can reach into the past, there
is Iio moment marked as its beginning. As far as one can
reach into the future, a thousand years, ten thousand years, or
whatever length of years, space will never cease to exist. Being
empty, space is without beginning or end and is permanent.
Our mind, empty as space, is also without beginning or end.
THE FOUR VEILS
Our empty, clear, and knowing mind is also called the
"potential of primordial awareness." This potential of
primordial awareness is comparable to pure water. If we mix
earth in this pure water, it becomes muddy. Similarly, because
of fundamental ignorance, the · potential of primordial
awareness is reduced to a potential of "individualized
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consciousness." This intervention of ignor~ce
is the "veil of
innate ignorance." The mind does not recognize its own
nature.
Consequently, the notion of "me" and "other" forms. It is
the veil of duality also called "determined ignorance" or "veil
of latent conditioning." The mind, not recognizing its own
nature as empty, asserts instead of this emptiness an "I," the
"subject," with which it identifies itself. Not recognizing the
manifestation as its own clarity, the mind conceives it as
"other," as "object."
Between the two extreme poles of this duality of I and
other, conflicting emQtions appear, first attraction and
repulsion, automatically followed by blindness, which does
not recognize their own empty nature. From these three basic
conflicting emotions,. many ramifications develop, totaling
84,000, and constitute the "veil of emotions." Under their
influence, we accomplish varied and numerous negative acts·
forming the "veil of karma."
ORIGIN OF THE CLASSES OF EXISTENCE
The conjunction of conflicting emotions and the resultant acts.
leads to the six types of rebirth in samsara:
- Motivated by hatred or anger, one engages in killing.
The result is rebirth into one of the hells.
-Attachment creates possessiveness, the cause of existence
as an hungry ghost.
·
- Blindness prevents discrimination between positive and
negative acts, and induces rebirth in the animal realm.
- If one has protected life, practiced giving, and
accomplished many positive acts, but at the same time has felt
desire and attachment, this blend of positive and negative
activity leads to birth as a human being.
- When one has accomplished many virtuous acts mixed
with jealousy, one is reborn into the realm of the demi-gods.
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- VIrtuous acts mixed with pride lead to the worlds of the
gods.
Because we have previously accomplished many positive
acts and had established a connection with the Buddhas, the
Dharma, and the Sangha, we have now obtained the precious
human existence.
NEITHER REAL NOR UNREAL
An ordinary being under the influence of dualistic
consciousness is similar to a person having absorbed too much
alcohoL Drunkenness creates hallucinations that this person
believes is real. Similarly, the dualistic functioning of the
potential of consciousness produces many illusory
manifestations which are the six classes of beings.
We cannot say that these six classes of beings really exist,
since they are nothing other than projections of the mind.
They are empty in essence. Neither can we say that they do
not exist at all, because as long as we are in one of
them-although it is only a production of the mind-we are
sure of its reality. Born as hum~
beings, we have the idea
that both ourselves and our surroundings are real. It is the
same for the Jemaining classes of beings.
It is said that the six classes of beingS are neither bue nor
false. They are comparable to the moon reflecting itself on the
surface of the water. This moon is not completely unreal since
one can see it. It is not real either, since it is nowhere. The
dream is another illustration of this play of unreality and
.reality. As long as the dream lasts, we are persuaded of the
.reality of its people, landscapes and all that appears in it. We
experience different feelings including fear, suffering, fright,
and so on, but once we wake up, this has all disappeared and
exists nowhere. )lhenomena of the dream are neither existent
nor nonexistent.
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TAKING OFF
Being under the influence of ignorance and prisoner of the
dualistic functioning of the potential of consciousness is what
is called samsara, the basis of the experiences of suffering and
happiness. When ignorance is totally dissipated, the
knowledge inherent in the mind, Buddhahood, appears.
If we are not familiar with the teachings of Awakening, it
is impossible to liberate ourselves from sarnsara. If we walk
on foot, ride a bike, go by train, drive a car, take a boat, or
ride a horse, it is impossible for us to leave the surface of the
earth. The only way to do this is to take an airplane. We all
have access to this airplane. It is our connection with the
Dharma. We have the ability to fly and perhaps are already in
an intermediate state between sarnsara and liberation. It is
characteristic of our precious human existence.
Those who are not on a path of Awakening have to be
content with the surface of the earth. They cannot take off:
Possessing precious human existence and being connected to
a teaching that leads to Awakening, it is still necessary to
practice this teaching. Lacking practice, we obtain nothing.
NEGATIVE ACTS AND VEILS
Two obstacles prevent us from obtaining Awakening, our veils
and our negative acts.
Veils, that is to say, the veil of ignorance and the veil of
latent conditioning, are comparable to clouds in the sky. They
do not allow us to see reality. As for the negative acts, they
are equivalent to painfully beating ourselves. By
accomplishing negative acts, we sow the seed of our own
suffering. Given that we have committed negative acts and
harvested their results for a infinite number of existences,
during this period we have beaten ourselves without ceasing.
It is because of their painful consequences that one speaks of
"negative" acts.
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It is impossible to reach Awakening without suppressing
these negative acts and veils. They condemn us to spin in
samsara. If, on the other hand, we dissipate them, merit and
wisdom increase by themselves.
Let us take the example of night and day. When it is
night, complete darkness creates a difficult situation. At
daybreak, the sun does not appear yet, but a first gleam of
light hits the earth. As the sun continues to rise, light
increases, and by this single fact, darkness decreases.
Similarly, when negative acts and veils diminish, merit and
wisdom spontaneously grow.
For negative acts and veils to disappear completely and
for merit and wisdom to fully bloom, it is necessary to realize
mahamudra, the ultimate nature of the mind. But that cannot
be done without preparation. This is why we first accomplish
"preliminarypractices"includingprostrations,recitationofthe
mantra of one hundred syllables, mandala offering, and gutu
yoga. These preparatory phases allow us to accumulate merit
and wisdom.
THE THREE-YEAR RETREAT
Any virtuous act of body, speech, or mind reduces faults and
veils and brings us closer to Buddhahood. However, because
we are engaged in ordinary life, work, and are absorbed by
many occupations, we do not have an opportunity to
accomplish many positive acts. When one is committed to a
three years and three months retreat, this means that during
three years and three months, all ordinary activity is
abandoned. The body, speech, and mind focus exclusively on
the pl!actice of the Dharma, and virtuous and positive activity.
Therefore, this retreat is a way to quickly dissipate the veils
and faults and make merit and wisdom grow.
Even by applying ourselves with much diligence to
positive practice during the traditional retreat, it is not likely
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that we attain full Awakening, but at least we learn to practice
maham.udra and this will gradually lead us to Awakening.
FLA'ITENING THE HEAP DOWN
The fact that we do not reach Buddhahood quickly is not
because the Dharma is not effective, but it is because we have
accumulated negative acts and strengthened our veils since
time without beginning. Eliminating negative acts and veils
demands some work.
Suppose that the Awakening we want to reach is like a
heap of soil in the middle of a plain that we want to flatten.
A single person attacking the flanks of the heap with a pi~
and spade would certainly start the work, but it is unlikely
that the heap would be flattened in three years. Those who
engage in ordinary activity and have little time for spiritual
practi~,
are in the situation of the person who has only a
pickax and a spade. Doing a three-year retreat is comparable
to attacking the solid heap with a mechanical shovel or a
bulldozer. The retreat offers us the possibility of applying
great force to practice, and consequently we can clear away a
great quantity of faults ~d
veils.
INSTANfANEOUS UGHT
For those who really know how to meditate according to the
mahamudra, there is nothing easier than eliminating faults
and veils. Let us suppose that this room is without an
opening, in total darkness, and that we want to illuminate it.
One method would be using some tools, cutting out openings,
and making windows and doors. This would be a great work
comparable to the implementation of the virtuous activity of
body, speech, and mind. Practicing mahamudra is a different
and direct approach, like sWitching on a light.
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TOO CLOSE, TOO PROFOUND, TOO EASY, AND TOO
GOOD
Although mahamudra is extraordinarily easy, what prevents
us from practicing and immediately understanding it?
It is said that the true nature of our n:Und, mahamudra, is
too near for us to see and understand it, like the face b~
too dose to the eye for the eye to see it.
It is also said that if ·We are on the surface of a very deep
ocean, we can look and look again; we will see neither fish in
the depths nor the boulders on the ocean's floor. Mahamudra,
also, is so profound that we can not probe it.
Mahamudra is very easy. We do not need to go elsewhere.
There is nothing to do, nothing to recite, no object of
meditation per se. The mind discovers its own nature in
mahamudra. It is said that it is too easy for us to believe.
Practicing mahamudra develops many infinitely great
qualities implied in the realization of the three bodies ·of
Awakening. It is said that these qualities are so great and so
good that our mental capacities cannot encompass them.
BUDDHA IN FRONT OF THE TELEVISION
It is unlikely that all of you will do the traditional retreat, but
if you have faith and trust, and energetically apply yourselves
to purification and accumulation as well as to the mahamudra
meditation, you will.understand what mahamudra is.
When one truly knows how to practice it, the meditation
of mahamudra is extraordinarily simple. In India and Tibet, it
was said that one could easily reach Buddhahood while
spinning wool, governing a kingdom, or even while being
devoted to work in the fields. We have records of many
practitioners who have reached liberation by continuing their
ordinary activity. Some were farmers, potters, others
dressmakers, and so on.
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If, during the three-year retreat, you can develop good
experience of mahamudra, you will be able, following the
retreat-if you want to-to become a businessman working
Or, if you
with millions of dollars every hour of the d~y.
prefer, you will be able to do nothing at all but sit ·like
Milarepa, eating nettles and attain Buddhahood in this way.
Mahamudra does not imply meditating on deities or
reciting mantras. The mind dwells in itself without distraction,
without creating or making anything, in recognition of its
essence. If you know how to meditate like this, perhaps we
will be able to add another possible circumstance for reaching
Buddhahood, becoming a Buddha while watching television!
When one practices mahamuc4'a, there is no need to reject
conflicting emotions. They appear and disappear by
themselves, naturally. Mahamudra is so powerful that it is
said it "tears samsara to pieces."
Now, we will meditate a moment. We place our mind in
such a state that we do nothing, we create nothing, and are
also not distracted by anything else.
(meditation)
From time to time, you can use the exercise of "placing"
your mind in this manner yourself. Gradually, you will come
to understand it by yourselves. What is important, above all,
is to have faith in the lama, to pray to him or her, and
develop love and compassion toward ordinary beings. By this
faith, love and compassion, you will dissipate a great number
of faults and veils, drawing closer to mahamudra.
As long as we have not realized mahamudra, we must
avoid all negative acts and practice all positive acts. Indeed,
as we continue to function in the framework of the potential
of individualized consciousness, we remain subject to karma.
Those who have acquired the ability to effectively practice
mahamudra are outside the framework of conventions, as seen
in the example of great masters of ancient .India. Saraha
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obtained realization by sleeping for twelve years; Vrrupa by
being drunk day and night; and King Indraboddhi, enjoying
the company of 500 queens during the day and 500 queens at
night attained realization in 12 years.
In the future, perhaps we will be able to follow these
examples. For now, we must aspire to reach realization. This
is why we recite in the dedication, "By this virtue, may I
quickly achieve mahamudra and establish all beings in this
state."
Vajradharaling, 1984
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Mahamudra 3
The techniques of superior vision (Sanskrit, vipasyana; Tibetan,
lhakthong) are varied. A beginner will use, for example,
methods called "external and internal superior vision." They
are concerned with absence of forms, absence of sensations,
absence of mind, and absence of phenomena. However, in the
Vajrayana, superior vision and mahamudra are the same and
only one thing, the recognition of the genuine mode of being
of the mind. From this perspective, superior vision or
mahamudra i~ the same thing.
FROM BASIS TO RESULT
The meditation of mahamudra is.made of three steps.
- Recognizing the mode of being of our mind is the
~dation-mhur
- Meditating without interruption in this state of
recognition is the path-mahamudra
- Finally, covering what is called the twelve steps of the
four paths in the I<agyupa school-that is, the inferior,
mediocre, and superior levels of "concentration," "simplicity,"
"one taste," and "nonmeditation"--one reaches Buddhahood,
the result-mahamudra.
If the recognition of the mode of being is not
accomplished first, no foundation, no point of beginning will
be provided for the path. Without a path to cover, it is also
impossible to a~n
the goal. The first of these three steps is
essential.
DISSIPATING THE HAZE
Before approaching mahamudra, it is normally necessary to
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accomplish the preliminary practices that make meditation
easy because they purify the practitioner. When the sky is
hazy or cloudy, it is not possible to see the sun, although the
sun is present. The more the haze and the clouds dissipate,
the more one has a clear view of the sun. In the same way,
because of the preliminary practices, the more we purify faults
and veils and accumulate merit, the easier mahamudra
·becomes.
After the preparatory .phase, the lama begins to give
instructions, first expounding the methods of mental calming
(Sanskrit, shamatha; Tibetan, shinay), which allow some
mastery of the capability of keeping the mind at rest. When
shinay begins to bear fruit, thoughts and conflicting emotions
dissipate, and the mind is capable of remaining well-focused.
Then, the lama talks with the disciple, bringing the meditator
to discover the nature of his or her mind. The lama asks
questions such as, ''Where does a thought come from? Where
it disappear?" The lama questions
does it stay? Where doe~
what is called"origin-location-disappearance." Again the lama
asks the disciple, "What is the nature of the mind at rest?
What is the nature of the mind in movement? What is the
nature of the mind aware of both rest and movement?" Like
this, the examination of the "rest-movement-consciousness" is
done. The disciple meditates on these questions, and begins to
bring answers to the lama, who corrects and leads the disciple
to a personal and correct conclusion.
We do not have the time necessary for such a progressive
approach now. The Dharma is vast, but human beings are
engaged in many activities, much work, many distractions,
and much laziness, so there is little time left for the practice.
In a certain way, this lack of time could lead you to think that
the realization of mahamudra is closed to you. However, it is
said that the more difficult the situation from a spiritual point
of view, the more materialistic the era in which we live, then
the more powerful is the blessing of so profound a teaching
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as mahamudra. Therefore, I believe that sincere personal
practice can lead you to realization.
·
A GEM LOST IN THE NIGHT
If one has no idea of the mode of being of the mind, the
practice of mahamudra is impossible. Suppose that you have
lost a small precious stone, during the night, in a place
without light. Your eyes cannot see it and you grope around
with your hand to find it. The chances of finding it are slim.
If someone provides some light, chances of locating it are
greater. Meditating without knowing what mind is, is similar
to searching for a small object in the middle of the night with
no light.
You must understand that the mind is emptiness, clarity,
and nonobstruction, and see how its fundamental purity is
altered by the four veils_ of ignorance, latent conditioning,
conflicting emotions, and karma.
(These three characteristics of the mind and the four veils have
been examined in detail in preceding chapters. We continue on other
topics.)
TRANSFORMING HELL INTO A HEADACHE
Not covered by the four veils, the mind is called the "potential
of primordial awareness." Covered by the veils, it is "the
potential of individualized consciousness." Among the beings
in samsara, the potential of primordial awareness has little
power to surface because the veils are thick. From time to
time, only as chance combination of circumstances allows, the
potential of primordial awareness is expressed under the form
of faith, compassion, altruism, and so on. From there proceeds
a "white karma" engendering rebirth in superior realms.
Because of the rarity of this white karma, few beings reach
superior worlds. "Black karma," on the other hand, is usual;
and the three inferior realms accommodate more beings.
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Fortunately, there are many methods to purify oneself of
these veiis. In Mahayana, for example, the mind of Awakening
is looked upon as a powerful agent for purification. Supposing
that our karmic reservoir prepares us, after this life, for a
certain rebirth in hell. It is said that a powerful development
of the mind of Awakening will transform that which should
have produced the immense suffering of hell into a simple
headache in this lifetime.
ACTS CREATE IMPRINTS
We should understand the role of this veil of karma. All acts
that we accomplish, whatever their importance and nature,
whether they are positive, such as protecting life, giving, and
so on, or negative, such as killing or stealing, leave an imprint
in the potential of individualized consciousness. Endowed
with a dynamic power, this imprint or seed ripens when
conditions and related factors are gathered. Finally, this
imprint results in a situation we experience.31 The potential of
individualized consciousness is the ba8is of the process of
karma. As long as our mind functions in this mode, acts
necessarily continue. to engender karmic results for us. The
Buddha said that once an act is accomplished, even if one
·hundred kalpas have to pass, its consequences will necessarily
happen when the circumstances allow it.
KARMA AND MEMORY
Some people are hardly convinced of this law of karma, and
31The relationship is obvious between the unconscious described by
psychoanalysts and the potential of individualized consciousness. However, the
potential of individualized consciousness is conceived in a larger way than the
former. The 'Oirtualities contained in the potential of individualized consciousness
and formed by our acts, not only by psychological traUDlll, are "carried" from one
existence to another. They c:Ondition not only our reaction to the environment, but
circumstances and even the events of our existences.
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even reject it outright. They think to themselves, "The Buddha
and lamas talk a lot about it, but one has never seen it. It is
not certain that this law of karma has an existence other than
the words that describe it." It is obvious that karma is
invisible. It takes place in the potential of individualized
consciousness, which is none other than the mind. The mind
is immaterial and invisible. Therefore, karma is immaterial
and invisible. The fact that one does not see it is not proof of
its nonexistence.
Perhaps you have studied for fifteen years. Can you see
where the immense quantity of information was stored during
these years? If it was something tangible, a place would be
necessary for storing it such as your house, your chest, or
some other location. It is clear that this is not so. Not finding
a physical location for the memory of your studies cannot lead
to a belief that this memory does not exist. When we need
data that we have studied, they return to our mind, and we
can use them. They did not come from a "place," nevertheless
they reappear.
Karma follows a process analogous to that of memory.
Acts have been recorded in the potential of individualized
consciousness during our past lives. Although this potential
does not consist of a reservoir in a physical sense, their effects
reappear when the circumstances, that is, the association of
many factors, are favorable to them.
STEPS OF PURIFICATION
To purify ourselves of the karma and the four veils requires
an extremely long time, hundreds or thousands of existences,
until we reach Buddhahood. However, if we become
conscious of the problem and make great effort, purification
can be accomplished in this present life. According to some
texts, in the best of cases, six months would be enough to
reach Awakening, if not, then a year, or one lifetime.
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From an immediate point of view, if we seriously take up
the preliminary practices, we would first accumulate enough
merit and produce a sufficient amount of purification to
dissipate the veil of karma significantly. That veil could be
entirely eliminated and the first stage of a bodhisattva, called
"perfect joy" would be attained.
On the first bodhisattva stage, purification is directed to
the veil of conflicting emotions, which is suppressed at the
seventh bodhisattva stage. This attainment corresponds to the
realization of the first eleven degrees of the mahamudra path.
From the eighth to the tenth stage, the three degrees of
"concentration," three degrees of "simplicity," three degrees
of "one taste," and the inferior and mediocre degrees of
"nonmeditation" purify the veil of latent conditioning. In the
final superior degree of "nonmeditation," the veil of ignorance
is dissipated, this is Buddhahood.
This progress can be made quickly by means of tlte
Vajrayana and mahamudra. With the method of the ordinary
Mahayana, it would take an incalculable number of lives to be
accomplished. What are the factors leading to the most rapid
progression possible? They are a lama with great compassion,
deep instructions, and a disciple of superior capabilities. It is
said that, in this case, thanks to the instructions of
mahamudra, purification of the four veils can be immediate,
like a light switched on in the darkness that is dispelled
instantly.
QUALITIES OF A BUDDHA
When there are no clouds in the sky, one can be sure that it
is not going to rain, snow, or hail. In the same way, when the
mind is free of the four veils and when its mode of being is
fully actualized, the suffering and difficulties of this world are
no longer experienced. One is beyond samsara.
When Buddhahood is :reached, the mind has conquered
(Tibetan, chom) all the veils and imperfections. It is endowed
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(Tibetan, den) with all qualities and it is gone beyond (Tibetan,
de) samsara. Therefore, a Buddha receives the title bhagavan
(fibetan, chom den de).
In Tibet, the Dharma was an integral part of the
civilization, and everyone accepted its propositions with
absolute confidence. Because the Dharma teaches that
Buddhahood implies unimaginable qualities, it was a fact
accepted without discussion. Contrary to this type of faith,
Westerners use their critical intelligence. Consequently, they
ask questions regarding Buddhahood. "Is it a simple and pure
disappearance of mind, a state like the void of space,
nothingness? Or could it be a state of total insensitivity, as a
stone or the earth on which we walk?"
These doubts are symptoms of misunderstanding. The
infinite qualities of Buddhahood are already present in our
minds. Buddhahood is not something to be created, or
conferred upon us by someone, or that is originating froni any
external source. The qualities of Buddhahood are primordially
existent. Indeed, the mind is empty in essence. This emptiness
is, by definition, unlimited. We cannot say, "Up to this point
the mind is empty, after that, it is no longer empty."
Emptiness of mind embraces the totality of samsara and
nirvana. It is omnipresent. Furthermore, we saw that the
clarity and intelligence without obstruction of the mind were
inherently empty. Where there is emptiness, there is also
clarity. Where there is clarity, there is intelligence without
obstruction.
Based on the complete absence of limits of the mind and
its abilities, there are the infinite qualities of a Buddha. The
first quality is omniscience. A Buddha, that is, a mind that
nothing hinders, possesses a complete, clear, and precise
knowledge of the past, present and future situation of all
beings of the six classes in samsara. Added to this knowledge
is love originating from the vision of suffering that imprisons
beings because of their ignorance of the pure nature of their
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minds. From love comes the power to help beings and guide
them to liberation. This is why Buddhas continually work for
the benefit of all beings until samsara is empty. Omniscience,
love, and power are the three· fundamental qualities of
Buddhahood.
THE BRAHMAN WITH ONLY SEVEN DAYS TO LIVE
In India, a long time ago, a brahman had the vision of a deity
that declared, "You have only seven days to live, and your
next life looks very bad." The poor man, frightened by the
prediction of the date given for his death, did not know which
way to turn for a remedy that would cause a delay. He heard
people talking about the Buddha, and he told himself that
perhaps a person so wise, learned, and clever, could help him.
He decided to visit the Buddha.
The Buddha was then lecturing to a crowd of several
thousands. Seeing all these people, the brahman despaired.
With so many people here, how could he possibly talk to the
Buddha and present his case?
To his great astonishment, without having said anything,
the Buddha suddenly called him by his name, "Brahman, you
have only seven days to live," the Buddha told him, "then you
will be reborn seven times as a pig, then another seven times
in a form of inferior existence, then again seven times under
another form, then seven times as ...." The Buddha enumerated
thus a long series of painful rebirths in groups of seven. The
man turned pale with terror. Who could save him from this
dreadful prospect?
Resuming his speech, the Buddha told him, "In the eastern
suburbs of the city, there is a stupa that has fallen into ruins.
If, animated by great faith, you restore this stupa, you will be
able to lengthen the span of your life and rid yourself of the
bad karma that assures you a bad existence in the future."
The man had confidence in the Buddha. He repaired the
stupa which purified him and granted him a long life, and
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allowed him to avoid the inferior future rebirths. This is an
example of the capabilities that a Buddha possesses naturally.
TEMPLES AND STUPAS
Generally, stupas, temples, and monasteries are the supports
of the Buddhas' activity. This is why participating in their
construction, maintenance, and restoration engenders great
benefits in the domain of purification and accumulation. Many
of you are now offering to help in the construction of the
temple of Samye Ling.32 The merits stemming from your work
with a joyful heart are not limited to the present. According
to the Buddha, as long as one stone of a temple or a stupa
remains, the merit of those who have built it will continue to
increase, minute after minute, second after second.
Remember the life of Milarepa, the most famous of all the
Kagyupa lamas. In the records of his life, it is not said that
Milarepa accomplished hundreds of thousand of prostrations,
or that he offered hundreds of thousand of mandalas, or recited
hundreds of thousand of mantras of Vajrasattva (Tibetan,
Dorje Sempa). To obey Marpa, with great faith he built first a
house of triangular shape, then in half moon shape, and then
round, destroying it each time to please Marpa, until he
finally built a square house of nine floors. Because of that, he
was able to perfectly purify all negativity and accumulate
enough merit to attain Awakening in a single life time.
Material contribution for the construction of a temple or
a stupa is an excellent support of purification and
accumulation. However, everything depends on the thought
that supports this contribution. If we do it with faith, joy, and
admiration for the accomplishment of building, purification
and accumulation will be effective. But if we build it out of
·32Jn consbuction at the time of this teaching, this temple, situated in Scotland,
is now finished.
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anger and discontent and frown at the effort, we would be
deceiving ourselves to believe that this construction would
benefit us.
THE PRACTICE OF MAHAMUDRA
Explanations given by the lama on the nature of the mind,
and study by the disciple are necessary, but they remain on
the level of intellectual understanding. This understanding is
compared to a piece of fabric attached to a cloth. It is not
integrated into the original garment and ends up becoming
unstitched and falling apart. After having purified our faults
and veils, we must supplement the understanding with a
practice according to-received instructions.
(Recitation of the refuge prayer and development of bodhicitta)
We hold our body very straight, and we let our mind rest
in itself as it is.
The emptiness of our mind is marked by no limit. We
cannot say, "Emptiness reaches that point only." Like infinite
space, emptiness embraces the totality of samsara and nirvana.
We leave our mind unrestrained, in a state of total openness,
and without distraction.
(meditation)
This empty mind, similar to space, is not only emptiness.
It also has a limpid and infinitely vast clarity, the radiance of
emptiness itself. We now remain in this clarity, without
distraction.
(meditation)
There is intelligence without obstruction, which is aware
of both emptiness and clarity. We remain in this intelligence,
in this present awareness.
(meditation)
·
Finally,in the infiniteness and omnipresence of this empty
mind, we dwell in the inseparable union of emptiness, clarity,
and intelligence.
(meditation)
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Instructions received by the disciple from the lama first
create an understanding. Then meditation opens into an
experience which, if we continue the practice, transforms into
realization in a longer or shorter time.· We begin with the
foundation-mahamudra, pass _by the different phases of
concentration, simplicity, one taste, and nonmeditation, and
arrive at the result-mahamudra, that is, Buddhahood.
THE DISCIPLE'S VIEW
Emptiness, clarity, and intelligence constitute the primordial
nature of the mind and form what is called the "inherent
primordial awareness." The Buddha emphasized that our
efforts would be in vain, searching for other methods than the
techniques of purification and accumulation associated with
the grace of the master, in order to discover this primordial
awareness.
Given that our relationship with the lama plays a very
important role, we must, before accepting the lama as such,
carefully examine whether the teacher does or does not
possess the necessary qualifications. But once we become
disciples of a master, whether this teacher is an ordinary being
or a Buddha, we must view the lama as a truly present
Buddha. Indeed it is said that if we consider the lama as a
Buddha, we will receive the grace of a Buddha. If we view the
lama as a bodhisattva, we will receive the grace of a
bodhisattva. If we view the teacher _as a good spiritual
direct9r, we will receive the grace of a good spiritual director.
If we have no faith in the lama, we will receive no grace.
STYLES OF LIFE OF THE MASTER
We should not have too many preconceived ideas about the
behavior of a lama. Each lama possesses some characteristics
that make him or her act in a particular, sometimes
disconcerting manner.
-189-
Geshe Langri Tangpa, for example, appeared as an
impassive man, with a frozen face, even sad. One day, one of
his disciples asked him, ''What makes you so unhappy? You
should not stay like that. Why not· go for a walk or take a
vacation?"
"I always have in mind the suffering of the six classes of
beings," replied Langri Tangpa. "How could I be happy?"
The behavior of Padampa Sangye, an Indian master who
came to Tibet, could be disconcerting. A praise written in his
honor describes him as sometimes sleeping .day and night.
This was in fact the sigri of his unbroken meditation.
Sometimes he acted as a madman. This indicated that his
realization was beyond conventions.
THE NUN WHO WANTED A BEAUTIFUL NAME
Drukpa Kunlek adored jokes, jests, and good tricks. It was his
way of benefiting beings. One day, a nun asked him why he
was so happy in all circumstances, and why he was always
laughing and being amused by everything.
"Suffering has entirely disappeared into great felicity," he
replied. "For me, there is no more suffering!"
"I have just taken the vows," said the nun. ''Would you
consider granting me an ordained name?"
"Ah, yes. What kind of name?"
"Oh! A very beautiful name, of course!"
us see. What would you say of
' 1 Let
White-yellow-red-green Tara?"
''I am afraid that this name does not fit me very well,"
answered the surprised nun. "I would like a sweeter name."
"I see you need the name of Sugar-honey-molasses Tara."
' 1 Perhaps it is too sweet now. A little more force will be
necessary in my .name."
''Then, if people were to call you Tiger-leopard-poisonous
snake Tara?"
"No, it is not good; I need something greater."
-190-
"I understand very well, Sky-space Tara."
"It would be better to find something more suitable with
who I am."
"Tara-who-has-the-vows-because-she-likes-love-but-isafraid-to-do-it will perfectly fit you."
"Why not leave out 'the last part," says the nun.
"Tara-who-has-the-vows, this will do very well!"
Behind the series of jokes, Drukpa Kunlek was, in fact,
very skillful with the nun. He made her understand the real
orientation in her life. She took the vows not to don a new
appearance, but because these vows were to serve her as a
support to turn away from worldly concerns and progress on
the path to liberation. The nun received a teaching in perfect
agreement .with the Dharma.
It is important not to reject or disparage the Dharma.
Supposing that such attitudes suddenly occur in your mind,
do not follow them. Think, rather, that they are definitively
the result of previous negative karma and dissipate them
through serious study. Apply yourself to the four reflections
that tUm the mind away from samsara, and accomplish the
four specific preliminaries.33 Practice the meditations of shinay
and lhakthong as much as you can .after having received
instructions from a lama. You will be able to progress rapidly
toward Buddhahood.
Sllmye Ung, March 1983
»rrte "four re.ftedions that tum the mind away from samsara," are treated in
the chapter entitled, "The common preliminaries" in this volume. The "specific
preliminaries" are treated in the volume Secret Buddhism.
-191-
Padmasambhava
Union
of Mahamudra
and Maha-ati
We are here this evening in the Rigpa Center in Paris and I
believe most of you are already disciples of Sogyal Rinpoche.
Sogyal Rinpoche asked me to lecture on mahamudra and
maha-ati. As we have little time, I will discuss them briefly,
simply to establish a connection.
UNITY OF LINEAGES
Sogyal. Rinpoche has received the teachings of both the old
and new traditions in Tibet34 so, in Sokyal Rinpoche are
gathered the eight lineages35 of Tibet.
These eight lineages, identical in essence, differ only in
details and by the use of a specific terminology. For example,
here, in the Rigpa Temple, are photographs of Jamyang
~e
"old tradition," beginning with the Nyingmapa school, corresponds to
the first introduction of tantric Buddhism to Tibet, at the time of King Trisong
Detsen (eighth century). The "new tradition" corresponds to the second
introduction of tantric Buddhism to Tibet, after the reign of terror and destruction
imposed by King Langdarma. It gathers the I<agyupa, Sakyapa, and Gelukpa
lineages.
·
·
JSorhere areNyingma, Kadam, Sakya, Marpa Kagyu, Shangpa Kagyu, Shije and
Chod, Jordruk, and Dorje Nyendrup. See volume three, Secret Buddhism.
-193-
Khyentse Chokyi Lodro and Dudjom Rinpoche.36 Both of them
gave me empowerments and I, myself gave empowerments to
Jamyang Khyentse Chokyi Lodro. We have established a twoway relationship, master to disciple and disciple to master.
From an external point of view, Jamyang Khyentse can be
considered a Sakyapa lama, and Dudjom Rinpoche a
Nyingmapa lama, but in reality, they both incarnate the eight
great lineages of Tibet.
In the Gelukpa tradition, the two best known lamas are
the Dalai Lama and Panchen Rinpoche. This evening, we have
with us Dagyab Rinpoche, one of their main disciples who
represents their tradition. Concerning Sogyal Rinpoche, our
families have had very close. links for many generations. This
relationship still exists today and we also have a relationship
of master to disciple.
OLD AND NEW TRADmONS
In Tibet, the Nyingmapa tradition, the old tradition, appeared
·with King Trisong Detsen, the great master Padmasambhava,
and the Khenpo Bodhisattva (Shantarakshita). Going back to
those called "the King and the twenty-five disciples," this
tradition carries teachings that contain the Words of the
Buddha and the termas of Padmasambhava. Later, in the time
of the translator Rinchen Zangpo and the great Pandit Palden
Atisha, the tradition qualified as "new," in comparison to the
old one, made its appearance.
In the Nyingmapa tradition, the ultimate teaching has
been called maha-ati (Tibetan, dzogpa chenpo or dzokchen) while
in the new tradition it is called mahamudra (Tibetan, chagya
chenpo or chagchen). In essence, maha-ati and mahamudra are
a&orwo of the most eminent Tibetan masters of the twentieth century, now
deceased.
-194-
one only, like two names that can be given for the same
person.
MAHAMUDRA
Meaning of the Word
One can define the word mahamudra from its Tibetan
designation, chagya chenpo, and examine its different syllables.
- Cha refers to wisdom that knows profound emptiness.
- Gya, translated as vast, means that nothing exists beyond
the emptiness of the mind.
All phenomena manifest fro~
the emptiness of the mind.
The only difference between phenomena such as we
experience them and phenomena perceived by an Awakened
mind comes from the purity or the impurity of our own mind.
However, the mind is not only emptiness, it is also clarity and
intelligence and primordial knowledge. All phenomena are
contained in this mind, this wisdom or fundamental
intelligence, which constitute the Awakened mind. It is
expressed as cha and gya.
- Chenpo, finally, signifies great (Sanskrit, maha), with the
meaning that no realization is superior.
The expression chagya chenpo is a reference to both
emptiness and infinite compassionate wisdom.
Steps of Mahamudra
The path of mahamudra ~omprise
a total of twelve
subsections. Among them there are four fundamental steps.
- concentration (Tibetan, tse chile)
- simplicity (Tibetan, trodal)
- one taste (Tibetan, ro chile)
- nonmeditation (Tibetan, gom me)
Each of these steps js divided, in its tum, in three degrees.
That gives us a. total of twelve subsections.
-195-
Necessary Calm Water
The first three degrees in the domain of concentration are
important elements both in mahamudra and maha-ati. They
are concerned with perfect training in the practice of mental
calming (shinay). All beings with mediocre or inferior
capabilities must go through this training, but, for beings of
superior capabilities, it is not necessary. The mind of beings of
inferior or mediocre capabilities is comparable to disturbed
water upon which the moon cannot be clearly reflected. For
the reflection of the moon to become stable, water must calm
itself first. For people of superior capabilities, preliminary
training is not necessary, because it is as if they had a camera
immediately producing a perfectly clear image. It is sufficient
"to introduce them to the nature of the mind" for their
immediate understanding.
Observing Without Seeing
What is the nature of the mind? It is said that the mind is
emptiness, clarity, and infinite knowledge and intelligence.
Once we are introduced to the nature of the mind, we
must observe it. Nevertheless, the mind is not an object that
the mind itself can observe. Therefore, there is nothing to see.
If one does not observe the mind, one cannot see it either.
Consequently, one may say, "How wonderful, the mind is
something that must be seen and that cannot be seen!" What
is the meaning of "Observing without seeing?"
Gampopa said,
The mind without artificial creation is happiness.
Water without pollution is pure.
There is nothing else to observe besides the mind.
Observing the mind implies that the mind remains without
mental fabrication and at rest in its natural state. The
mahasiddha Tilopa said.
-196-
Letting the mind be without reference, this is mahamudra;
Meditating like this without interruption, this is reaching
Buddhahood.
If one allows the mind to be at rest in its own nature,
without any mental fabrication, the mind will abide in its own
emptiness, in its own clarity. This is mahamudra. Mahamudra
is also called "ordinary knowledge." Ordinary, in the sense
that the mind has no need to fabricate anything, but simply
dwells in its own mode of being by itself.
When one meditates well and remains in this state, what
is obtained? Buddhahood is the result. Why? Because the
emptiness of the mind is dharmakaya itself, the absolute body
of the Buddha. The clarity of the mind is sambhogakaya, the
body of perfect experience of the Buddha, and the indivisible
union of both is nirmanakaya, the body of manifestation.
Accumulation, Purification, and Devotion
For a person of superior capabilities, the possibility of being
truly introduced to the mode of being of the mind is founded
on an accumulation of merit and purification already
accomplished in the past. People with inferior or mediocre
capabilities must, first of all, undergo accumulation of merit
and purification. Most of all, great devotion to the lama is
needed. The Kagyupa lamas of the past often said that to
attain ultimate, inherent, and primordial wisdom, there is no
other way than purification and accumulation of merit, and
again, devotion to the lama.
Up to Buddhahood
Progressing on the path, one reaches the inferior degree of
"simplicity." Then, gradually, one arrives at the intermediate
and superior degrees of this phase. Eventually, one attains the
realization where nirvana and sam.sara, all aspects of
phenomenal experience, forms, sounds, smells, tastes, tactile
sensations, thoughts, and states of consciousness are no longer
-197-
perceived as separate from the.mind. This phase is called "one
taste."
After the third degree of "one taste," meditation is no
longer necessary to preserve this realization. From then on,
there is neither meditation nor distraction. Realization is
completely established. It is called the state of nonmeditation.
This phase consists also of three degrees. On reaching the
third degree, one attains Buddhahood.
In the new tradition, particularly in the Kagyupa lineage,
it is said that instantaneous knowledge of the present is also
"ordinary knowledge" (fibetan, tamal gyi shepa).
"Perfect Joy"
Because of the introduction to the nature of the mind,
meditation, and realization, when one arrives on the second
step of simplicity, this equals obtaining the first bodhisattva
stage also called "perfect joy" (fibetan, rabtugawa). This name
expresses the fact that, as long as one has not recognized the
true. nature of the mind, one is not aware of the illusory
nature of its projections, and is therefore subject to all kinds
of suffering and difficulty. To realize the true nature of the
mind which is produced at this first stage is like pouring cold
water into boiling water. Instantly, the water ceases to boil.
Because of this realization, the mind knows immediately great
peace and happiness. This is why it is called "perfect joy."
MAHA-ATI
An Absolute Certainty
.
In the Nyingmapa tradition, one uses a special expression to
describe the introduction of a disciple to the knowledge of the
true nature of the mind. It is said: "direct introduction of the
in itself." By this process, once the true face of
face of rikpa~
~e
Awakened intelligence.
-198-
the mind has been discovered, on~
develops an absolute
certainty. Even if the Buddha in person were to come and tell
someone, "This is not a good way to meditate!" One would
reply, "I know this is the good way to do it." In the practice
of the maha-ati; this conviction is called the "direct and
complete decision in certainty." As soon as this foundation is
established, practice of meditation becomes increasingly
deeper, so that quickly, from one instant to another, steps are
taken on the path toward Buddhahood and one attains
Awakening.
In mahamudra, there are the three steps: simplicity, one
taste, and nonmeditation. In maha-ati one meets three
equivalent phases: the "direct introduction of the face of rikpa
in itself," the "direct and complete decision in certainty," and
the "direct confidence in liberating arising thoughts."
Taking a Rocket
In the Kagyupa tradition, the foundation is included in
mahamudra. In the Nyingmapa tradition of maha-ati, the
foundation is called trekcho ("cutting through"). Mahamudra
as foundation and trekcho are comparable to a great plane that
can rapidly fly through space. One can reach Buddhahood
with the speed of a airplane, but a rocket is even speedier. In
the Kagyupa tradition, this rocket corresponds to the "six
dharmas of Naropa," to the "six dharm.as of Niguma," and to
the "six dharm.as of Sukhasiddhi." In the context of Kalachakra,
it corresponds to the "six junctions" (Tibetan, jordruk). In the
Nyingmapa tradition and maha-ati, thogal ("passing above")
corresponds to this extremely sudden path toward
Buddhahood. The practice of thogal is made of instructions on
physical postures, ways of placing the mind, and working
with energies, in accordance with the maturity of the disciple.
According to individual capabilities, one can use the light of
the sun, the light of the moon, or sometimes total darkness.
Because of this practice, one can visualize rays of light in a
-199-
rainbow, discs of light, deities, pure lands of the Buddhas, and
so on. Thogal passes by four stages.
-"direct vision of dharmata"38 (Tibetan~
chonyi ngonsum)
-"increase and overflowing of experiences" (Tibetan, nyam
nang gong pel)
-"full measure of rikpa" (Tibetan, rigpa tse peb)
-"exhausting phenomenal reality'' (Tibetan, chonyi zepa)
Rainbow Body
If one reaches this last stage, by the complete purification of
energies and elements of the body, one obtains the "rainbow
body." When one leaves his or her body, nothing material is
left behind.
Some people may think that the rainbow body can be
obtained by practice of maha-ati, but not by the way of
mahamudra. This is an error. In the life of Milarepa, it is said
that seven of his closest disciples, four women and three men
obtained the rainbow body.
LAMA AND DEVOTION
The Lama's Kindness
In the different traditions of mahamudra and maha-ati, there
are many masters of extraordinary qualities. Connection with
a master depends on karmic links established in the past.
When we follow a teacher, we should consider that this
teacher shows us a kindness even greater than that of all
Buddhas together, because this teacher introduces us directly
to the true nature of our mind. Whether the lamas who teach
us are Buddhas or ordinary beings has no importance if they
give correct and faultless teaching, allowing us to make
progress toward realization. We must look upon their qualities
~e
dharmata, "thatness of all phenomena," designates their ultimate nature.
-200-
as those of the Buddhas, and we must show them the same
gratitude we would have for the Buddhas.
No Progress Without Devotion
Even if a great number of Buddhas are in front of us, they
would be unable to help us if we have no devotion. It is said,
'What will be the green shoot of a seed roasted by fire?"
When one puts a seed in the fire and tries to plant it, nothing
will grow. If w~ have neither trust nor devotion, progress will
not be possible. The tantras teach us, "If you consider your
lama as a Buddha, you will receive the blessing of a Buddha.
If you consider your lama as a bodhisattva, you will receive
the blessing of a bodhisattva. If you consider your lama
simply as a good member of the Sangha, you will receive the
blessing of a good member of the Sangha. If you have no faith
in the lama, you will receive no blessing."
Practicing
Because of connections established in the past, we now have
met with a lama. Some of you have a lama who teaches
maha-ati, others a lama who teaches mahamudra. It makes no
difference. What is truly important is to practice. Through the
instructions you received, you have acquired all that is
necessary for the practice. You should not look for anything
else. If you have neither faith nor devotion, even if an
authentic Buddha uses various ways to explain the Dharma to
you, you might think, in the best case, "That ·makes sense."
But as long as you have neither devotion nor faith, efforts of
this Buddha will remain in vain.
Practice the instructions that you have received with
confidence and devotion. This is mahamudra and this is
maha-ati. If you do not practice, you will end up like those
Westerners who have passed many exams, obtained a quantity
of degrees, but are nevertheless unable to find a job, and
therefore live in great poverty.
-201-
As the Buddha himself said, "I have shown you the path of
liberation, whether or not you follow it depends only on you."
Rigpa, Paris 1987
-202-
Index
Alayajnana . . . . • . • • • . . . • • . . . . • • • . • . • • • • • . • . . . . • . . . . • • • .. . • 102
Alayavijnana • . . . • • . • . . . . . . • . . . • • • . . • • • • • • • • • • • • • . • • . • • . • 102
Amitabha . . • . • . . . . . • • • • • • . . . . . . • • • . . . • • . . • • • • • • • • • • . • • • . 139
Arhat . . . . . . . . . . . • • . . . • • • • • • • • . . . • • • • • . . • . 19, 26, 30, 38, 67, 140
Atisha ••••.•....•.•...•...•.•.••.....••.•••.•.•••••..•.• 194
Avalokita ...•......••••....•.•.••.•... 106, 107, 108, 111, 126, 127
Bardo
7, 34, 35, 119, 120, 121, 122, 123, 132, 135, 136, 137, 153, 154
Bindu .•......•........•••••••....•••••.•.•.•.•.••.•••.•• 99
Bodhgaya ••..••.•••.....•••••••..•••••••••..•••••.•••.••. 17
Bodhidtta • . • . . . • • . • . . • • • • • • • • • • • • . . • • . • . • . • • 33, 35, a!J, 139, 188
Bodhisattva ........... 16, 26, 31, 32, 36, 38, 126, 184, 189, 194, 198, 201
Buddhalocana . . . . • . • • . . . . . • . . . • • . . . . . . • . • . • • . • • • • . • • • . • • • 136
Chakras .....•.....•..•.........•.........•.•..••.••.•••. 99
Chenrezig . . • . . . . . . • • . . . . . • . . . . . • • . . . . . • . • . • • . . • • • . • • 106, 126
Compassion .... 7, 26, 29, 31, 32, 33, 35, 44, 50, 55, 67, 68, fiJ, 70, 71, 73,
74, 78, 80, 102, 111, 126, 142, 160, 176, 181, 184
Conflicting en\otion ....•••..•....•••••.•......•• 15, 21, 24, 26, 61
Dedication . . . . • • . . . . • • • • • . . . • . . . • • • • • • . . • • . . • . • . • . . . • . . • 177
Deva .••.•.•••••••.••• ·•••••.••.•••• , •••••••••••.••••••••• 78
Dharmakaya . . . . . • . . . • • • • • . • . • • . . • • • • • . . . . • . • • . • • • • • • 148, 197
Dhannata ......•..••.••••••••...•••.•.•.••••••••..•••.•. 200
Dilgo khyentse Rin})9Che . • . • • . . . • . . • • • • • • • . • • . . • • • . . • • • • • • • . 52
Dzokchen ....•••..·. . • • • • • • . . • . . . • • • • • • . . • . . . • • • • • • . . • • . • 194
Btnpowennents . • • . . . • • • • . • . . . . . . • • • • • • • • . . . . . • • • . . • • 7, 52, 194
Gantpopa • • . • . . • • . . . • . • • • • • . • • • • . . • • • • • • • • • • • • 61, 149, 159, 196
Guru yoga . . . • . • • • • . . . . . • • • • • • • . . . . • • . . . • • . . • • • • • • • • . • • • 173
Guyasamaja •.••...••••.•••.•.••••••.••••.....•.•••••••••• 66
Kadam ...•..•••....••••••••••••••••..•.••.••••.••••••.• 193
Kagyu . • . . . . . • • • . . . . • • • • • • • • . . . • • • • • • . • • • • • • • • • • • • • • • • 8, 193
Kalachakra ....••...•.•••••.••••.••••••.•••••.•••.••••••• 199
Klesa ...•.....•••..••.•.•.•••..•••••..•.••••••••••••.•••• 15
Langdanna ....•.....••••.•.•....••••••..•.••••••••••.••. 193
Lhakthong ......•..•..... 27, 94, 126, 127, 129, 134, 139, 161, 179, 191
Mahamudra 66, 108, 109, 111, 134, 138, 149, 152, 153, 159, 160, 161, 162, 161,
165, 173, 174, 175, 176, 177, 179, 180, 181, 184, 188, 189, 193, 194, 195, 196,
197,199, 200, 201
.
Mahasiddhas •••••.•..••••.•••.•••••.•...••••••••. 106, 159, 196
Mahayana 7, 15, 19, 26, 27, 31, 32, 33, 35, 36, 38, 40, 44, 47, 53, 55, 182, 184
Mamaki • . . . . . • . . . . . • • • . • • • • • • • . • • • • . • . • • • • • • • • • • • • . . 96, 136
Mandala . . . . . • • . . . • • . . . . . . • • . . . . • . • . . . . . • . • . • . . . . . 80, 89, 173
Mani ......•..•...••..••..••.••••••.•.••....••...•..•• ;. 111
Menla ........•........ , . . • . . . . . • . • . . • . • • • • • . • • • • . • . • • • . 102
-203-
Milarepa . . • • . . . . .. • . . . . . . . . . • • • • 83, 153, 159, 161, 162, 176, 187, 200
Nadi •..•.•••.•..•••...•••.....•.••.....••••••.•••.....•. 98
Nagas ••.••.•••••.••••••••..•..••••....••••••..•• 80, 88, 93, 94
Naropa • • • . . • . • • • . • • • • . . • • • • • . . . . • • . . . • • • • • 7, 108, 159, 162, 199
Niguma ........••..•..••.•••.•••••.....•............•.• 199
Nirmanakaya ••••..•••.•.•••.....••••.••••••••...•••• 148, 197
Nonconsciousness • • . • • . • • • . . • • • • . . . . . • • • . . . • . . • . • . . . . . . • . . 141
Nonmeditation ...••.•••.•...•..•••..... 179, 184, 189, 195, 198, 199
Nyungnay •••......••...••••..•..••..••..•....... 107, 108, 109
Padampa . . • • • . • . • . • • • • • . . . • • • . . . . . • • • • • • • • • . • . . • • • . • . . . • 190
Padmasambhava • • . • . . • • • • • • • • . . • . • • • • • • • • • • • • • . . • • . . 127, 194
Pandaravasini- . . . . • • • • • • • • • • . • . • • • • • • . . . . . . • . . • . . . . . . . . . • . 136
Paramita . . . . • . . . • • • . . . • . • . • . . • . • . • . . • . . . . . . . . • • • . . . 32, 41, 45
Pratyeka . . . • . . . . . . • • • • . • • • • • . • . • . • • . . . . . . . . . . . . . . . . • . • . • . 31
Purification .••• 35, 54, 108, 160, 164, 175, 182, 183, 184, 187, 189, 197, 200
Ratnasambhava • . • . . . . . . • . . • • . • . . . . • • . . . . • • . . . . . . • . • . . . . . 139
Sa!nantabhadra • • • • . • • • • . • • . • . . • • • • . • . • . . • • • • • • • • • • . • • • • . . 114
Samayatara • • . . . • • • • • • • • . • • • . • . • • • • • . • . • . . • • . . • . . . . • • • • . . 136
Sambhogakaya . . . . . • • • . • . . • • . . . . . • • • • . . . . • . . . . . • . . . . • 148, 197
Samsara16, 17, 18, 37, 38, 40, 55, 59, 61, 62, 67, 68, 79, 88, 89, 90, 93, 94, 103,
113, 115, 118, 119, 124, 126, 129, 140, 169, 170, 171, 17'3, 176, 181, 184, 185,
186, 188, 191, 197
Saraha •••••••••••••••••••••••••.•••••••••••••••••••••••• 176
Shakyamuni ..••..•••••.••..•.••••.. 16, 27, 65, 67, 76, 102, 106, 140
Shamatha • • . . • • • • • • . • • • • • • . • . . • • • • . . • • • . . • 24, 26, 125, 163, 180
Shangpa .••..•••••••••..••••..•.•••..••••••...•••..•...• 193
Shantarakshita . . . . . . . . . • • • • • • • • • . • • • • . . . . . . . • • • • . • • • • • . . . 194
Shariputra . • . • . . • . . . • . • • • . . . . . . . . . . . . . . . • • . • . . • . . . . . . . • . . . 87
Shinay ..••• 24, 26, 94, 104, 125, 126, 129, 134, 135, 139, 163, 180, 191, 196
Shravakas • • . • • • • • • . • • • • . • • • • . • • . • . . . . • • • • • . • . . . . . . . . . • • • . 31
Sogyal Rinpoche • • • • • • . • • . . • • . . . . • • • . . . . . . • • • . . . . . . . 8, 193, 194
Sukhasiddhi ....••...••••.••••••..•.•......••••••••••.•.. 199
Tantra • . . • • • . . . . . • • • • . • • • . . • • • • . . • . . • • • . • . • • • • . . • • 49, 50, 108
Tara • • • . • . • . • . • • • • • • • • • • . . . • • • • . • • • • . . . . . . • • • • • • • • • 190, 191
Tathagatagarbha . . . . . . . . • • • . . . • • • • . . . • . • . . . . . . • 113, 148, 149, 150
Termas .••••••••••• ·••••.••••.•..••...•••••.••........•.. 194
Tllopa .••••••••••••••••••••••••••.••..••.••••.••.... 159, 196
Tumo • • . • . • . . . • . . . . • • • • . . . • • • • • . • . • . • . . . . • • • • • • • • • • 108, 109
Uma ......••.••..•...•.•......•••..•••.....•..•••• ·•.•... 99
Vairocana ...•.•.••.•.••••• : • . . • • • • . • • • • • . . . . • . . • • • • • • . . . 139
Vajradhatvesvari • • . • . • . . • . . • • • • • . . • • . • . . . • • • • • • . . . • • . . . • • . 136
Vajrilsattva • • • • • • • • . • • • . . • • . . . . . • • • • • . • • • • • . . • . . . . . . • 108, 187
Vajrayana 1, 3, 4, 7, 15, 33, 38, 49, 53, 55, 58, 63, 100, 129, 134, 138, 139, 161,
179,184
-204-
Vijnana . • . . • • • • • • • . . . . • • • . • . • . • • • • . . . • • • . . . . • . • . • • • . . • . . 155
Vipasyana •.•••••••...••••••.•.••••..•.••••.•.• 27, 126, 163, 179
Virupa .••••...•••••.••..••••..••••...••.•••••.••••.•.••. 1'17
-205-
Kalu Rinpoche, a lama of the Kagyu Shangpa lineage, was
born in Eastern Tibet in 1904. He studied and practiced
with many great beings of all traditions before living in
solitary retreat for 12 years. One of the first Tibetan masters
to teach in the West, he passed away in 1989.
Up to now, Kalu Rinpoche's teachings were only available
in fragments. In the three volumes, Excellent Buddhism,
Profound Buddhism, and Secret Buddhism, ClearPoint Press
offers a complete and precise version of these precious
teachings.
More than a theoretical treatise, these three books provide
the reader with a living, diversified, and often surprising
approach to Tibetan Buddhism.
Profound Buddhism teaches how to deal with emotions
from a Hinayana, Mahayana, and Vajrayana point of view.
This volume also includes teachings on the nature of the
mind, the relationship between mind and body, emptiness,
compassion, the situation of the individual in the cycle of
existence, and karma.
Excellent Buddhism contains biographical reminiscences
on Kalu Rinpoche, teachings on daily life, inspiring stories
on Buddhist practitioners of the past, and reflections on the
relationship between Buddhism and the west.
Secret Buddhism reveals the essentials of Vajrayana,
mantras, empowerments, the six yogas ofNaropa, Chod,
Pure Land, and the six bardos. A history of the Kagyupa
and Shangpa lineages and some explanation of the
principles of Tibetan medicine complete this survey of
Tibetan Buddhism.
ISBN 978-0-9630371-5-2
51595
Cp Clear Point
Press
9
us $15.95