by Dalai Lama
1. Reflect that the clear and cognizant nature of the mind is a stable basis for the cultivation of excellent qualities.
2. Remember that the mind can become habituated to excellent qualities, which can be built up cumulatively.
3. Contemplate that excellent qualities can be enhanced, but never diminished, by reasoning and wisdom.
4. Understanding these points, feel confidence arise in yourself that, with effort and training, your mind can be transformed into the mind of a buddha.
Afflictive Mental States and the Nature of the Mind
One moment of an affliction such as anger has two facets: the clarity and cognizance of the primary consciousness, and the mental factor of anger that pollutes it. When a mind of anger is manifest, these two cannot be separated. Does that mean that the clear and cognizant nature of the mind is defiled at that time?
According to Sūtrayāna, from the viewpoint that the primary consciousness and the mental factor of anger are concomitant in that single mental event, it is said both are defiled. However, this is not the whole picture, because anger can be extracted. When it is counteracted, the clear and cognizant consciousness remains. This consciousness is not defiled and its continuity can go on to awakening, since clarity and cognizance are also the nature of the awakened mind. The consciousness that is clear and cognizant is said to be pure, while the mental state of anger, which cannot continue on to awakening, is afflictive and adventitious.
Within Tantrayāna, both Dzogchen and the New Translation schools speak of the subtlest mind, which may be called rigpa or the primordial clear light mind. In the Dzogchen system, rigpa is said to pervade all states of mind, whether they are coarse — such as the consciousnesses manifest during our everyday lives — or subtle — such as the subtlest clear light mind that arises after the coarse consciousnesses have absorbed, for example, while dying or during special tantric meditations. Rigpa is undefiled, and because it pervades all mental states, the clear and cognizant aspect of those consciousnesses is undefiled.
Both sentient beings and buddhas possess the primordially pure awareness of rigpa, and from that perspective there is no difference between them. However, there is a great difference between having and not having the two obscurations, so sentient beings must still practice the path because defilements do not vanish by themselves.
From the Dzogchen perspective, when an afflictive mental state such as hatred or jealousy is manifest, the rigpa or clear light mind that pervades that coarse mind is not defiled. There is still the potential for rigpa to shine forth. This is the source of statements in the Dzogchen literature that resemble Nāgārjuna’s assertion in Praise to the Sphere of Reality: “Within afflictions, wisdom abides.” Here “wisdom” refers to the cognitive component of that mind — its clarity and cognizance — not to actual wisdom. That cognitive component is called wisdom because it is the cause for wisdom to arise in the future.76 The meaning is that amidst the afflictions, this undefiled, clear, cognitive component, or rigpa, exists.
In the New Translation schools of Tantrayāna, this primordially pure mind is called the clear light mind. Similar to rigpa, it continues from our present unawakened state to full awakening. But unlike rigpa, which is manifest while the coarse consciousnesses are functioning, the innate clear light mind is said to manifest only when the coarse consciousnesses — which include the afflictions — have absorbed at the time of death or due to special tantric meditative practices.
Dzogchen and the New Translation systems agree that when the coarser levels of mind are manifest, the subtlest mind is also present. As long as there is a being, a person, it is present. They differ on the issue of whether it is active or dormant while the coarse minds are functioning. Dzogchen says that rigpa is active and manifest at that time, and the New Translation schools say that the subtlest clear light mind is dormant.77 Dzogchen teaches a method whereby one can experience rigpa even while the coarse consciousnesses are functioning. The New Translation schools rely on dissolving the coarse consciousnesses and the winds that are their mount by means of special tantric meditation exercises to make manifest the subtlest clear light mind. Both agree on the necessity of accessing this subtlest mind because, when used to realize emptiness, it swiftly eradicates obscurations.
The Equality of Saṃsāra and Nirvāṇa
From the perspective of their ultimate nature, all the afflictive phenomena of saṃsāra and all the purified phenomena of nirvāṇa are equally empty. This is the context of the expressions the “equality of saṃsāra and nirvāṇa,” “unity of saṃsāra and nirvāṇa,” “one taste of all phenomena,” and similar phrases found in sūtras and tantras. Nāgārjuna mentioned this in Treatise on the Middle Way, Haribhadra spoke of it in his commentary to Ornament of Clear Realizations, and Tsongkhapa explained it in his Elucidation of the Five Stages of Guhyasamāja.
From the perspective that the emptiness of the mind is called natural nirvāṇa and that this emptiness of the mind exists while we are in saṃsāra, it is said that saṃsāra and nirvāṇa are not different. The ultimate nature of saṃsāra and nirvāṇa is the same; it is the “one taste” of emptiness. In this context, it is said that if one realizes the nature of saṃsāra, one actualizes nirvāṇa.
Since saṃsāra and nirvāṇa are different entities conventionally, they may be called “the manifold.” In that their ultimate nature is the same taste — emptiness — it is said that the one taste is manifold and the manifold has one taste. This means that emptiness is the nature of all the manifold phenomena of saṃsāra and nirvāṇa, and all these manifold phenomena have the same ultimate nature, the emptiness of inherent existence. In other words, from the perspective of the substratum — the objects that have this empty nature — phenomena are many and varied. But from the perspective of their final nature, they share the one taste of emptiness.
Understanding that saṃsāra and nirvāṇa are equal in being empty of true existence is important for ordinary unawakened people who grasp both saṃsāra and nirvāṇa as truly existent. When such people view saṃsāra and nirvāṇa, they don’t just see them as bad and good on the conventional level but also grasp them as inherently so. Such grasping diminishes our confidence in being able to free ourselves from saṃsāra and actualize nirvāṇa. This is because our minds not only highlight the faults of saṃsāra but also see them as fixed and unchangeable, as if they could never be abandoned. Similarly, we see nirvāṇa as independently good and thus too exalted for us to actualize.
Understanding that saṃsāra and nirvāṇa are of one taste counteracts the grasping that binds us to saṃsāra. Seeing both of them as empty of true existence, we become confident that however many faults saṃsāra has, they can all be eliminated, and that all the excellent qualities of nirvāṇa can be actualized. It is a matter of stopping the causes for saṃsāra and creating the causes to attain nirvāṇa.
Saying “saṃsāra and nirvāṇa are equal” does not mean that being in saṃsāra is the same as being in nirvāṇa or that we need not try to cease saṃsāra and attain nirvāṇa. Conventionally, saṃsāra and nirvāṇa are different; the bases of their emptiness are different. A mind in saṃsāra is one trapped in duḥkha by afflictions and karma; a mind in nirvāṇa is one that has generated the true path and actualized the final true cessation. Although saṃsāra and nirvāṇa are said to be equal from the viewpoint of their ultimate nature, emptiness, on the conventional level each has its own distinctive features. Saṃsāra is to be abandoned and nirvāṇa is to be actualized.
Some people may glibly say, “Saṃsāra and nirvāṇa are the same. Good and bad don’t exist; awakening is beyond such dualistic distinctions,” and on that basis, they ignore ethical conduct. This may sound well and good, but the moment their stomach hurts or they are criticized, these people scream, “This is bad! Stop it!” To avoid such dilemmas, it is important to study and correctly understand the meaning of some of the enticing phrases in the scriptures.
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bsp; Levels of Mind
Both Sūtrayāna and Tantrayāna speak of different levels of mind. In Sūtrayāna, the principal factor distinguishing various levels of mind is the depth of single-pointed concentration. Beings in the desire realm have coarse states of mind; those in the four form realms and four formless realms have progressively subtler and more refined states of mind corresponding to their progressively deeper states of concentration. The subtlest mind is that of the peak of saṃsāra (neither-discrimination-nor-nondiscrimination). This mind is considered coarse compared with the subtlest mind presented in Tantra.
In highest yoga tantra, the levels of mind are differentiated by the physical condition of the body. When the sense faculties are active, the sense consciousnesses function; they are the coarsest level of mind. The dream state is a little subtler because at that time the sense faculties do not function, although the brain is still active and the eyes move during REM sleep. Deep sleep and fainting are even subtler. The subtlest level of mind, which can function apart from the physical body, manifests at the time of death. This fundamental innate clear light mind (T. gnyug ma lhan cig skyes pa’i ’od gsal gyi sems) is accompanied by a very subtle wind, which is its mount. This subtlest mind and subtlest wind are one entity but nominally different; that is, one cannot exist without the other although they can be spoken of separately.
The term clear light (prabhāsvara) has various meanings, depending on the context. In the Sūtra Vehicle, it refers to (1) the clear and cognizant nature of the conventional mind, which is the subject clear light (here, saying the mind is clear light implies that the afflictive obscurations and cognitive obscurations are adventitious and do not exist in the nature of the mind), and (2) the emptiness of the mind, which is the object clear light, the ultimate nature of the mind.
In both Sūtra and Tantra, the subject clear light is the awareness that cognizes the object clear light. However, the subject clear light mind spoken of in Tantra is far subtler. This innate clear light mind (lhan cig skyes pa’i ’od gsal gyi sems) is a special mind because it is the source or basis of all phenomena of saṃsāra and nirvāṇa. This subtlest mind continues from one life to the next. It is not a soul or self; it changes moment by moment and is empty of inherent existence. At death the coarser levels of mind absorb into the innate clear light mind, and after rebirth, the coarser consciousnesses reemerge from the basis of the innate clear light mind. When these coarser levels of consciousness exist, constructive and destructive thoughts and emotions arise and karma is created. The result of afflictive thoughts and actions is saṃsāra; the result of thoughts and actions purified by the realization of emptiness is nirvāṇa. The presence of ignorance or wisdom determines whether this mind is in saṃsāra or nirvāṇa.
It is said that the innate clear light mind is the creator in that it is the source or basis of saṃsāra and nirvāṇa. This indicates that phenomena do not arise causelessly nor are they created by an external creator. To make an analogy: Owing to the climate in a particular place, plants and animals come to exist there. From that perspective, we say the climate of a place creates the living things there because it acts as their basis. Similarly, because the innate clear light mind exists, all the phenomena of saṃsāra and nirvāṇa become possible.
Saying that the clear light mind is the source of all phenomena in saṃsāra and nirvāṇa is a general statement; it does not mean that the subtlest mind-wind is the substantial cause for phenomena in saṃsāra and nirvāṇa. Nor does it mean that all phenomena arise from my clear light mind or your clear light mind. Furthermore, it is not the same as the Cittamātrin assertion that all phenomena are the nature of the mind, which refers to their unique tenet that an object and the consciousness perceiving it arise from the same substantial cause, a latency on the foundation consciousness.
Saying that the clear light mind is the source of all phenomena in saṃsāra and nirvāṇa means that all phenomena exist in relation to the mind. All phenomena exist by being merely designated by mind. This conclusion is arrived at because all other possibilities — such as objective existence and existence from its own side — are untenable.
The Kālacakra Tantra explains that the ultimate goal, buddhahood, is based on the subtlest clear light mind. The coarse levels of mind cannot be transformed into the omniscient mind of a buddha. Only the subtlest mind-wind, which is beginningless and endless, can continue to buddhahood. By employing the special practices of highest yoga tantra to neutralize the coarser levels of mind, the defilements present with the coarser levels of mind dissolve, and subtler states of mind arise. When accompanied by wisdom, these progressively subtler levels of mind have more power to effect change and purify the mind. When the subtlest mind-wind is activated, made blissful, and used to realize emptiness directly, it is extremely effective in rooting out the deepest and most entrenched obscurations. When all obscurations have been removed, this innate clear light mind becomes a buddha’s omniscient mind, the wisdom truth body of a buddha. Its emptiness becomes the nature truth body, and the subtlest wind transforms into a buddha’s form bodies — the enjoyment and emanation bodies by which a buddha benefits sentient beings. The key to the tantric path is learning how to make manifest the subtlest mind-wind and use it to accumulate merit and wisdom and attain full awakening.
This begins with gaining a comprehensive understanding of the entire Buddhist path from beginning to end, and then generating the three principal aspects of the path: the aspiration for liberation, bodhicitta, and the correct view of emptiness. When properly prepared in this way, we then receive empowerment into highest yoga tantra, abide with the tantric ethical restraints, and meditate on the generation and completion stages. This causes the winds to enter, remain, and dissolve in the central channel, at which time all coarser levels of mind cease and the subtlest mind-wind is activated. This is made blissful and used to realize emptiness. The stage of example clear light (T. dpe’i ’od gsal) is attained when this subtle blissful mind-wind realizes the object clear light — emptiness — via a conceptual appearance. When it cognizes emptiness directly, the stage of actual clear light (T. don gyi ’od gsal) is attained. Someone who has this attainment will become a buddha in that very life.
The discussion of clear light relates to the topic of buddha nature — the potential of each and every sentient being to become a fully awakened buddha — to which we now turn.
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Buddha Nature
ALL BUDDHIST TRADITIONS accept that excellent qualities can be cultivated and that defilements can be forever eliminated from the mind. What is the basis upon which this occurs? Each tradition describes it somewhat differently.
The Mind’s Potential according to the Pāli Tradition
Although the term buddha nature is not used in the Pāli scriptures to describe the mind’s potential to attain liberation, the Buddha identified certain characteristics that reveal spiritual practitioners’ inclinations toward liberation. Characteristics such as having modest desire and a sense of contentment signify that a person is a genuine spiritual practitioner aiming for liberation. Practitioners endeavor daily to cultivate these virtuous characteristics that indicate their potential to gain realizations.
In the sūtra Luminous, the Buddha spoke of the clear nature of the mind that is tainted by adventitious defilements that can be removed (AN 1.51–52):
This mind, O monastics, is luminous, but it is defiled by adventitious defilements. The uninstructed worldling does not understand this as it really is; therefore for him there is no mental development.
This mind, O monastics, is luminous, and it is freed from adventitious defilements. The instructed ārya disciple understands this as it really is; therefore for him there is mental development.
Ārya Disposition according to the Vaibhāṣikas and Sautrāntikas
The tenet schools put forth assertions about the disposition (trait, lineage, T. rigs) that accord with their general presentation of the basis, path, and result of practice.
For Vaibhāṣikas, the ārya disposition (T. ’phags pa’i rigs) is the mental factor of nonattachment that acts as a cause for its own resultant ārya path. Since Vaibhāṣikas emphasize craving as a formidable cause of cyclic existence, it makes sense that they assert nonattachment as both the antidote to craving and the disposition in sentient beings that has the potential to bring the realizations of the ārya path and liberation.
Contentment with what we have and lack of greed for what we do not have are the source of āryas’ pristine wisdom. While nonattachment in the mindstream of an ordinary person is polluted in that it is associated with ignorance, when it is associated with an ārya’s pristine wisdom, it is unpolluted. Guṇaprabha’s Sūtra on the Code of Ethical Conduct (Vinayasūtra) explains that āryas with the disposition have four qualities: (1–3) They are satisfied with whatever food and drink, shelter, and robes they have. (4) They take joy in meditation and in overcoming what is to be abandoned.
The first three qualities are the means to actualize the ārya path, and the last is the actual cause to generate the realizations of the ārya path that bring true cessation. The first three are also the means to exhaust the sense of I and mine, while the last is the means to exhaust ignorance. Everyone seeking liberation or full awakening cultivates these four qualities in order to attain their goal.
According to Sautrāntikas, the disposition is the potential or seed for the arising of the unpolluted mind (T. zag med sems kyi nus pa), the pristine wisdom of the āryas. All sentient beings have this potential because all of them at one time or another have experienced happiness. Since happiness is the result of virtue, everyone has virtue and thus has the potential for the unpolluted mind. This potential is nourished through learning, reflecting, and meditating on the Dharma in the present life. However, if someone’s roots of virtue are cut by his engagement in extremely destructive actions, this seed cannot grow and may even be destroyed.