Difference between revisions of "The Essence of Mind"
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| + | by [[Mipham Rinpoche]] | ||
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| + | [[Namo Guru]] [[Mañjuśrīye]]! | ||
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| + | The actual [[nature]] of things is [[inconceivable]] and inexpressible. Yet, for those [[fortunate]] {{Wiki|individuals}} who seek to penetrate the [[profound meaning]] of [[dharmatā]], I shall here offer a few words by way of illustration. | ||
| − | + | What we call “[[essence of mind]]” is the actual face of [[unconditioned]] [[pure awareness]], which is [[recognized]] through receiving the [[guru's]] [[blessings]] and instructions. If you [[wonder]] what this is like, it is [[empty]] in [[essence]], beyond {{Wiki|conceptual}} reference; it is cognizant by [[nature]], spontaneously {{Wiki|present}}; and it is all-pervasive and unobstructed in its [[compassionate energy]]. This is the [[rigpa]] in which the [[three kāyas]] are [[inseparable]]. | |
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| − | What we call | ||
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| − | This rigpa, which has no concrete existence as anything at all, | + | This [[rigpa]], which has no concrete [[existence]] as anything at all, |
| − | Is completely unobstructed in the arising of its self-appearances. | + | Is completely unobstructed in the [[arising]] of its self-appearances. |
| − | To summarize: the actual nature of mind—the way it has always been, in and of itself—is this innate pure awareness that is unfabricated and unrestricted. | + | To summarize: the actual [[nature]] of mind—the way it has always been, in and of itself—is this innate [[pure awareness]] that is unfabricated and unrestricted. |
When this is explained in negative terms: | When this is explained in negative terms: | ||
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<poem> | <poem> | ||
It is not something to be apprehended; | It is not something to be apprehended; | ||
| − | Nor is it a non-existent void; | + | Nor is it a [[non-existent]] [[void]]; |
It is not some combination of these two, | It is not some combination of these two, | ||
Nor is it a third option that is neither. | Nor is it a third option that is neither. | ||
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| − | This is the view of the absence of any identifiable existence, the fact that it cannot be conceptualised in any way by thinking, “It is like this.” | + | This is the view of the absence of any identifiable [[existence]], the fact that it cannot be conceptualised in any way by [[thinking]], “It is like this.” |
| − | When explained in more positive, experiential terms, it is said to be glaringly empty, lucidly clear, vividly pure, perfectly even, expansively open, and so on. | + | When explained in more positive, experiential terms, it is said to be glaringly [[empty]], lucidly clear, vividly [[pure]], perfectly even, expansively open, and so on. |
| − | To illustrate this using examples: without limit or centre, it is like space; in its unlimited clarity, it is like sunlight flooding the sky; without clear inside and outside, it is like a crystal ball; in its freedom from clinging and attachment, it is like the traces of a bird in flight; and neither arising nor ceasing, it is like the sky. | + | To illustrate this using examples: without limit or centre, it is like [[space]]; in its [[unlimited]] clarity, it is like sunlight flooding the sky; without clear inside and outside, it is like a {{Wiki|crystal}} ball; in its freedom from [[clinging]] and [[attachment]], it is like the traces of a bird in flight; and neither [[arising]] nor ceasing, it is like the sky. |
| − | To dispel any doubts or misunderstandings that might arise from this instruction, it is described as the great clarity that is beyond partiality, the great emptiness of freedom from conceptual reference, the great union that cannot be separated, and so on. | + | To dispel any [[doubts]] or misunderstandings that might arise from this instruction, it is described as the great clarity that is beyond partiality, the [[great emptiness]] of freedom from {{Wiki|conceptual}} reference, the [[great union]] that cannot be separated, and so on. |
| − | In terms of its meaning, as it cannot be pointed out by words, it is inexpressible; as it cannot be known with ordinary modes of consciousness, it is inconceivable; and as it is does not fall into any extreme, it is the great freedom from elaboration. In the end, it is beyond all expressions, such as: it is all and everything, it is not all, everything lies within it, or does not, and so on. It remains an individual experience of self-knowing awareness. | + | In terms of its meaning, as it cannot be pointed out by words, it is inexpressible; as it cannot be known with ordinary modes of [[consciousness]], it is [[inconceivable]]; and as it is does not fall into any extreme, it is the great freedom from [[elaboration]]. In the end, it is beyond all {{Wiki|expressions}}, such as: it is all and everything, it is not all, everything lies within it, or does not, and so on. It remains an {{Wiki|individual}} [[experience]] of [[self-knowing]] [[awareness]]. |
| − | The names used to illustrate it are 'primordial purity' (ka dag) and 'spontaneous presence' (lhun grub), and, when summarizing: 'the single, all-encompassing sphere of naturally arising wisdom' (rang byung ye shes thig le nyag gcig). | + | The names used to illustrate it are '[[primordial purity]]' ([[ka dag]]) and '[[spontaneous presence]]' ([[lhun grub]]), and, when summarizing: 'the single, all-encompassing [[sphere]] of naturally [[arising]] [[wisdom]]' ([[rang byung ye shes]] [[thig le nyag gcig]]). |
| − | As it is the pinnacle of all in terms of the qualities it possesses, it is also the transcendent perfection of wisdom (prajñāpāramitā) and so on. | + | As it is the pinnacle of all in terms of the qualities it possesses, it is also the [[transcendent perfection of wisdom]] ([[prajñāpāramitā]]) and so on. |
| − | Symbolically, it can be revealed by means of the sun, or a magnifying glass, a crystal ball, or a finger pointing into space, and so forth. | + | [[Symbolically]], it can be revealed by means of the {{Wiki|sun}}, or a magnifying glass, a {{Wiki|crystal}} ball, or a finger pointing into [[space]], and so forth. |
<poem> | <poem> | ||
| − | When you have a precious jewel in your own hand, | + | When you have a [[precious]] [[jewel]] in your [[own]] hand, |
| − | Even if others should discard them, why be angry? | + | Even if others should discard them, why be [[angry]]? |
| − | Without losing your connection to these instructions, | + | Without losing your [[connection]] to these instructions, |
| − | The pinnacle of Dharma, and your own good fortune, | + | The pinnacle of [[Dharma]], and your [[own]] [[good fortune]], |
| − | Even if others should criticize them, why be angry? | + | Even if others should criticize them, why be [[angry]]? |
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| − | | Translated by [[Adam Pearcey]], 2016, with the kind assistance of Alak Zenkar Rinpoche. | + | | Translated by [[Adam Pearcey]], 2016, with the kind assistance of [[Alak Zenkar Rinpoche]]. |
Latest revision as of 00:22, 22 December 2020
The actual nature of things is inconceivable and inexpressible. Yet, for those fortunate individuals who seek to penetrate the profound meaning of dharmatā, I shall here offer a few words by way of illustration.
What we call “essence of mind” is the actual face of unconditioned pure awareness, which is recognized through receiving the guru's blessings and instructions. If you wonder what this is like, it is empty in essence, beyond conceptual reference; it is cognizant by nature, spontaneously present; and it is all-pervasive and unobstructed in its compassionate energy. This is the rigpa in which the three kāyas are inseparable.
It is therefore as the vidyādhara Garab Dorje said in his Final Testament:
This rigpa, which has no concrete existence as anything at all,
Is completely unobstructed in the arising of its self-appearances.
To summarize: the actual nature of mind—the way it has always been, in and of itself—is this innate pure awareness that is unfabricated and unrestricted.
When this is explained in negative terms:
It is not something to be apprehended;
Nor is it a non-existent void;
It is not some combination of these two,
Nor is it a third option that is neither.
This is the view of the absence of any identifiable existence, the fact that it cannot be conceptualised in any way by thinking, “It is like this.”
When explained in more positive, experiential terms, it is said to be glaringly empty, lucidly clear, vividly pure, perfectly even, expansively open, and so on.
To illustrate this using examples: without limit or centre, it is like space; in its unlimited clarity, it is like sunlight flooding the sky; without clear inside and outside, it is like a crystal ball; in its freedom from clinging and attachment, it is like the traces of a bird in flight; and neither arising nor ceasing, it is like the sky.
To dispel any doubts or misunderstandings that might arise from this instruction, it is described as the great clarity that is beyond partiality, the great emptiness of freedom from conceptual reference, the great union that cannot be separated, and so on.
In terms of its meaning, as it cannot be pointed out by words, it is inexpressible; as it cannot be known with ordinary modes of consciousness, it is inconceivable; and as it is does not fall into any extreme, it is the great freedom from elaboration. In the end, it is beyond all expressions, such as: it is all and everything, it is not all, everything lies within it, or does not, and so on. It remains an individual experience of self-knowing awareness.
The names used to illustrate it are 'primordial purity' (ka dag) and 'spontaneous presence' (lhun grub), and, when summarizing: 'the single, all-encompassing sphere of naturally arising wisdom' (rang byung ye shes thig le nyag gcig).
As it is the pinnacle of all in terms of the qualities it possesses, it is also the transcendent perfection of wisdom (prajñāpāramitā) and so on.
Symbolically, it can be revealed by means of the sun, or a magnifying glass, a crystal ball, or a finger pointing into space, and so forth.
When you have a precious jewel in your own hand,
Even if others should discard them, why be angry?
Without losing your connection to these instructions,
The pinnacle of Dharma, and your own good fortune,
Even if others should criticize them, why be angry?
By Mipham.
| Translated by Adam Pearcey, 2016, with the kind assistance of Alak Zenkar Rinpoche.
Source
https://www.lotsawahouse.org/tibetan-masters/mipham/essence-of-mind
