Sunday, March 7, 2021

Mindful awareness and mental afflictions - Garchen Rinpoche - 101


[Union] Mindful awareness and mental afflictions - Garchen Rinpoche

Milarepa has taught that, in actuality, mindful awareness and mental afflictions - one's own awareness and mental afflictions - are not separate, because mental afflictions and concepts are in the nature of emptiness. If one realizes this through meditation, then one realizes that actually wisdom and mental afflictions are non-distinct.

(i.e. Like any pair of apparent opposites, they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; but we say they are 'one' as an antidote to our usual position. They are both empty of inherent existence <==> because/thus co-dependent; like fire and fuel. They are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing ... equal / non-dual / one ...)

We talk about the five types of primordial awareness (i.e. 5 wisdoms), such as the individually discriminating awareness and so forth, but they all have one essential meaning, which is mindful awareness. This mindful awareness is similar to fire, and the five mental afflictions are like fuel for the fire, the wood. When wood is burned up by the fire, then the wood itself becomes fire, and the fire gets ever stronger. Therefore the mental afflictions are not separate from one's primordial awareness.

(i.e. See Nagarjuna's Mulamadhyamakakarika, Chapter - An Analysis of Fire and Kindling (fire and fuel) - 16 verses)

๐—ง๐—ต๐—ฒ๐˜† (mental afflictions / displays) ๐—ฎ๐—ฟ๐—ฒ ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ (Ground);
๐˜๐—ต๐—ถ๐˜€ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐˜ƒ๐—ถ๐—ฒ๐˜„ ๐—ผ๐—ณ ๐—บ๐—ฎ๐—ต๐—ฎ๐—บ๐˜‚๐—ฑ๐—ฟ๐—ฎ.

– Garchen Rinpoche




The Buddha taught many times in the Mahayana sutras that the five aggregates, and the suffering that goes along with them, are of the nature of original and perfect purity. ๐—ง๐—ต๐—ฒ๐—ฟ๐—ฒ ๐—ถ๐˜€ ๐—ป๐—ผ๐˜ ๐˜๐—ต๐—ฒ ๐˜๐—ถ๐—ป๐—ถ๐—ฒ๐˜€๐˜ ๐—ฏ๐—ถ๐˜ ๐—ผ๐—ณ ๐—ถ๐—บ๐—ฝ๐˜‚๐—ฟ๐—ถ๐˜๐˜† ๐—ฎ๐—ป๐˜†๐˜„๐—ต๐—ฒ๐—ฟ๐—ฒ within them that needs to be abandoned.

Therefore, Mahayana practitioners do not want to be rid of their samsaric existence, but rather they aspire to take birth in samsara in as many bodies, in as many lifetimes as possible to be of benefit to sentient beings.

In Vajrayana practice, one cultivates the understanding that the five aggregates are of the nature of the five buddha families and that suffering is of the nature of bliss. Since that is the case, why would one ever want to abandon them? They are of the very essence of enlightenment.

The key to understanding the Mahayana and Vajrayana views lies in ๐—ก๐—ฎ๐—ด๐—ฎ๐—ฟ๐—ท๐˜‚๐—ป๐—ฎ’๐˜€ ๐—ฟ๐—ฒ๐—ฎ๐˜€๐—ผ๐—ป๐—ถ๐—ป๐—ด๐˜€. This is because the reason the aggregates and suffering can be described as being pure by nature is that they are empty by nature—they are unborn. They never actually come into existence. Something that never really comes into existence cannot possibly be impure, for what is there to be impure in the first place?

It is like getting covered with filth in a dream—no matter how dirty you might seem to be, since not a single particle of the filth is real, in fact there is no impurity at all. Since there is no impurity, there cannot actually be any purity either, just as when you take a bath in the dream after having gotten so filthy, your cleanliness after the bath is just as lacking in reality as the dirtiness that preceded it.

Therefore, ๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฑ๐—ฟ๐—ฒ๐—ฎ๐—บ ๐˜๐—ฟ๐—ฎ๐—ป๐˜€๐—ฐ๐—ฒ๐—ป๐—ฑ๐˜€ ๐—ฏ๐—ผ๐˜๐—ต ๐—ฝ๐˜‚๐—ฟ๐—ถ๐˜๐˜† ๐—ฎ๐—ป๐—ฑ ๐—ถ๐—บ๐—ฝ๐˜‚๐—ฟ๐—ถ๐˜๐˜†, ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ถ๐˜€ ๐—ถ๐˜€ ๐—ด๐—ถ๐˜ƒ๐—ฒ๐—ป ๐˜๐—ต๐—ฒ ๐—ป๐—ฎ๐—บ๐—ฒ “๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐—น ๐—ฝ๐˜‚๐—ฟ๐—ถ๐˜๐˜†.” We have to understand that what original purity refers to is the freedom from all fabrications, the emptiness in which we can gain certainty by using Nagarjuna’s reasonings.

~ Khenpo Tsultrim Gyamtso Rinpoche Via:


"Cease to be mistaken about the object of

your stupidity - look at the stupidity itself,

Thoughts are self-arisen and self-liberated,

awareness-emptiness by nature,

Awareness-emptiness is nothing other

than dharmadhatu wisdom-

Within stupidity self-liberated,

recite the six-syllable mantra."

-- Patrul Rinpoche

***Verses On The Five Poisons


Complete acceptance  ~ Dilgo Khyentse Rinpoche

The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions, and to all people, experiencing everything totally without mental reservations and blockages, so that one never withdraws or centralizes into oneself.

– Dilgo Khyentse Rinpoche

quoted in the book "The Places That Scare You: A Guide to Fearlessness in Difficult Times"




No comments:

Post a Comment

Note: Only a member of this blog may post a comment.