According to our mood, one day we will practise intensely, and the next
day, not at all. We are attached to the agreeable experiences which
emerge from the state of mental calm, and we wish to abandon meditation
when we fail to slow down the flow of thoughts. That is not the right
way to practice.
the state of our thoughts may be, we must apply ourselves steadfastly
to regular practice, day after day; observing the movement of our
thoughts and tracing them back to their source. We should not count on
being immediately capable of maintaining the flow of our concentration
day and night.
begin to meditate on the nature of mind, it is preferable to make short
sessions of meditation, several times per day. With perseverance, we
will progressively realise the nature of our mind, and that realisation
will become more stable. At this stage, thoughts will have lost their
power to disturb and subdue us.
the ultimate nature of Dharmakaya, the Absolute Body, is not a simple
nothingness. It possesses intrinsically the faculty of knowing all
phenomena. This faculty is the luminous or cognitive aspect of the
Dharmakaya, whose expression is spontaneous. The Dharmakaya is not the
product of causes and conditions; it is the original nature of mind.
of this primordial nature resembles the rising of the sun of wisdom in
the night of ignorance: the darkness is instantly dispelled. The
clarity of the Dharmakaya does not wax and wane like the moon; it is
like the immutable light which shines at the centre of the sun.
clouds gather, the nature of the sky is not corrupted, and when they
disperse, it is not ameliorated. The sky does not become less or more
vast. It does not change. It is the same with the nature of mind: it is
not spoiled by the arrival of thoughts; nor improved by their
disappearance. The nature of the mind is emptiness; its expression is
clarity. These two aspects are essentially one's simple images designed
to indicate the diverse modalities of the mind. It would be useless to
attach oneself in turn to the notion of emptiness , and then to that of
' clarity' as if they were independent entities. The ultimate nature of
mind is beyond all concepts, all definition and all fragmentation.
walk on the clouds!" says a child. But if he reached the clouds, he
would find nowhere to place his foot. Likewise, if one does not examine
thoughts, they present a solid appearance; but if one examines them,
there is nothing there. That is what is called being at the same time
empty and apparent. Emptiness of mind is not a nothingness, nor a state
of torpor, for it possesses by its very nature a luminous faculty of
knowledge which is called Awareness. These two aspects, emptiness and
Awareness, cannot be separated. They are essentially one, like the
surface of the mirror and the image which is reflected in it.
manifest themselves within emptiness and are reabsorbed into it like a
face appears and disappears in a mirror; the face has never been in the
mirror, and when it ceases to be reflected in it, it has not really
ceased to exist. The mirror itself has never changed. So, before
departing on the spiritual path, we remain in the so-called "impure"
state of samsara, which is, in appearance, governed by ignorance. When
we commit ourselves to that path, we cross a state where ignorance and
wisdom are mixed. At the end, at the moment of Enlightenment, only pure
wisdom exists. But all the way along this spiritual journey, although
there is an appearance of transformation, the nature of the mind has
never changed: it was not corrupted on entry onto the path, and it was
not improved at the time of realisation.
infinite and inexpressible qualities of primordial wisdom "the true
nirvana" are inherent in our mind. It is not necessary to create them,
to fabricate something new. Spiritual realisation only serves to reveal
them through purification, which is the path. Finally, if one considers
them from an ultimate point of view, these qualities are themselves
samsara is emptiness, nirvana is emptiness - and so consequently, one
is not "bad" nor the other "good." The person who has realised the
nature of mind is freed from the impulsion to reject samsara and obtain
nirvana. He is like a young child, who contemplates the world with an
innocent simplicity, without concepts of beauty or ugliness, good or
evil. He is no longer the prey of conflicting tendencies, the source of
desires or aversions.
no purpose to worry about the disruptions of daily life, like another
child, who rejoices on building a sand castle, and cries when it
collapses. See how puerile beings rush into difficulties, like a
butterfly which plunges into the flame of a lamp, so as to appropriate
what they covet, and get rid of what they hate. It is better to put
down the burden which all these imaginary attachments bring to bear
down upon one.
of Buddha contains in itself five "bodies" or aspects of Buddhahood:
the Manifested Body, the Body of Perfect Enjoyment, the Absolute Body,
the Essential Body and the Immutable Diamond Body. These are not to be
sought outside us: they are inseparable from our being, from our mind.
As soon as we have recognised this presence, there is an end to
confusion. We have no further need to seek Enlightenment outside. The
navigator who lands on an island made entirely of fine gold, will not
find a single nugget, no matter how hard he searches. We must
understand that all the qualities of Buddha have always existed
inherently in our being.
(This was copied off the internet in March of 2004; no references were offered. If anyone recognizes where this piece was originally published, please contact the webmaster. Thank you; PSC)