The Buddha no Further Than Ones’s Palm
Editor’s note: The following is a previously untranslated text on the Dzogchen path. The author, the great Nyingma meditation master Mipham Rinpoche (1846-1914), has attempted to point out the “true nature of mind.”
The Quintessential Instructions of Mind; The Buddha No Further Than One’s Palm
I. I bow to Padmasambhava, and to the glorious Lama who is the emanation of the wisdom being Manjushri1 and like all the Buddhas and their sons. To those desiring to learn the meditation of recognizing the profound meaning of the mind, I will explain in brief, the beginning path of the pith
instructions.2 It is initially necessary to rely on the quintessential instructions of a Lama who has the experience of realization. If one does not enter into the experience of the Lama’s instructions, Then all persevering and effort in meditation is like shooting an arrow in the dark. For this reason,
renounce all corrupt and artificial views of meditation. The pith point is placing one’s awareness in the unfabricated, self-settled state; the face of naked wisdom which is separate from the shell of the mind i.e., that which identifies. By recognizing this wisdom, one reaches the essential point. The
meaning of ‘abiding from the beginning’ is the natural, unfabricated state.3 Having developed an inner conviction that all appearances are the essence of the Dharmakaya4, do not reject this knowledge. Indulging in discursive explanations about the path is similar to chasing after a rainbow. When meditative
experiences arise as the product of awareness of the great unfabricated state, it is not through external focus, but rather through maintaining non-activity.5 Amazing, how one reaches this knowledge.
At the fortunate time of reaching the intermediate state, One maintains the unwavering state continuously by recollection of the self-settled state of ‘mind-itself.’ Just placing in that state is enough. The unfabricated mind is no other than this. If obstructed by the arising clouds of mental analysis
which create a distinction between the subject and object of meditation, at that time recall the nature of mind which from the beginning is unfabricated— ‘mind-itself,’ vast as the sky. By relaxing, free tightness and dispel grasping to these conceptions. Self-settled knowledge is not thoughts which flow
in various directions. It is clear, radiant emptiness that is separate from all mental grasping. This state cannot be described by example, symbol, or words. One directly perceives ultimate awareness through discriminating wisdom. The state of great impartial empty awareness has not moved, is not moving,
and will not move. It is one’s own face which is obscured by the stains of sudden conceptions; various delusory meanderings. How sad! What will be obtained by grasping after a mirage? What is the purpose of following after these varied dreams? To what benefit is grasping onto space?
By various concepts one turns one’s own head around. Put aside this exhausting meaninglessness and relax into the primordial sphere. The real sky is knowing that samsara and nirvana are merely an illusory display. Although there are multifarious displays, view them with one taste. By being intimate with
meditation one can immediately recollect sky-like awareness which is naked, self-settled, vivid awareness, free from conception. The natural mind is without knowing or not-knowing; happiness or anguish. Bliss arises from this totally relaxed state. At this time whether going or staying, eating or
sleeping, one is continuously familiar with the state, and all is the path. Thus the meaning of mindfulness is awareness similar to the sky. And even in the period after formal meditation one’s conceptions are greatly reduced.
At the fortunate time of the final state, with regards to the four occasions of going, staying, eating, and sleeping,6 the habitual imprints, from which all conceptions arise, and the karmic winds of the mind are transformed. One possesses the capacity of resting back into the city of unmoving, innate
wisdom. That which is called samsara7 is mere conceptualization. The great wisdom is free from all conceptualization. At this time whatever arises manifests as completely perfect. The state of great clear light is continuous—day and night. It is separate from the delineation of recollection and non- recollection, and from deviating from its own place through recollection of the all-pervading basic ground. At this time one does not make accomplishment through effort. Without exception, the qualities of the paths and grounds: clairvoyance, compassion, etc., are self-arising;8 increasing like the ripening
grass in summer. Free from apprehension and conceit; liberated from hope and fear, It is unborn, unending great happiness, expansive as the sky. This great yoga is like the playful Garuda in the sky of the impartial Great Perfection. Wonderful! Having relied on the quintessential instructions of a teacher,
the way to manifest this heartessence wisdom, Is to accomplish the two accumulations of merit and wisdom9 in a vast way like the ocean. And then, without difficulty realization will be placed in one’s hand. Amazing! Accordingly, may all sentient beings by the virtue of this explanation come to see the
youthful Manjushri, who is the compassionate activity of one’s own awareness; the supreme teacher, and diamond-essence the clear-light Dzogpa Chenpo. Having seen this, in this very life, may we attain perfect enlightenment.
Composed by Mipham Jamyang Dorje Rinpoche. Translation by Khempo Palden Sherab, Khempo Tsewong Dongyal, Deborah Lockwood, Michael Katz
Notes
1. Manjushri: the Bodhisattva of Wisdom. According to Buddhist mythology Manjushri was in a previous incarnation King Amba, who vowed to become a bodhisattva for the benefit of all sentient beings. [return]
2. Pith instruction: The lama’s heart instruction. Condensed essential instruction for meditation presented by the lama to his heart disciples. [return]
3. Unfabricated state: The awareness arising at the instant of perception; pure presence arising without correction, and uncreated by causes. For additional information, see The Cycle of Day and Night by Namkhai Norbu. [return]
4. Dharmakaya: Dharma means the whole of existence; kaya means the dimension of that. The essential ground of being whose essence is clarity and luminosity and within which all phenomena are seen to be empty of inherent existence. [return]
5. Meditative experience arising through non-activity: The meditation of Dzogchen is nonconceptual and only accomplished by the effortless recognition of one’s true unconditional nature. Activity or efforts to accomplish meditation are contrary to the relaxed presence of Dzogchen practice. [return]
6. Going, staying, eating, or sleeping: The all-inclusive four activities within which a Dzogchen practitioner strives to maintain awareness. [return]
7. Samsara: Cyclic existence marked by birth, old age, sickness, death, and rebirth. Governed by desire, hatred, and ignorance, sentient beings continue to migrate throughout the six realms of samsara the realms of the gods, demi-gods, humans, animals, hungry ghosts, and hell beings according to their karma. [return]
8. Self-arising qualities: As a natural consequence of Dzogchen meditation advanced practitioners may develop transcendent qualities such as great wisdom, compassion, clairvoyance, etc. [return]
9. The two accumulations: The accumulation of merit through good deeds and the accumulation of wisdom through contemplation. Though both are important on the path of the Dharma, the Buddha said that if one could maintain the state of contemplation the accumulation of wisdom for the time it takes an ant to walk from the tip of one’s nose to one’s forehead, this would be more beneficial than a lifetime of accumulation of good merit through virtuous action and generosity.
10. Mipham Rinpoche: the famous nineteenth-century Tibetan Buddhist master and scholar, originally a student of Patrul Rinpoche Mipham, who wrote original commentaries on Dzogchen and other important Buddhist scriptures.
