Finding Rest in Illusion
The Trilogy of Rest, Volume 3
Longchenpa
The Fifth Vajra Point: Reflection of the Moon - 241
Listen to the narration of this text: https://www.facebook.com/AE1JB/videos/722806242544986/
[i.e. It is about realising the true nature & dynamic of all dharmas / opposites [U2T / U3S / Uopp],
including of the two truths [U2T-2T], and of the Ground and its manifestations [UGM].]
[Colors: All appearances are dependently co-arisen relatively functional, merely labeled / imputed / imagined by the mind [T1] <==> thus empty of inherent existence [T2], and vice versa [U2T];
All appearances are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’;
All dharmas are beyond all opposites / dualities, beyond all extremes & middle,
beyond all dualistic conceptual proliferations, beyond all defining limitation, beyond all conditioning / karma;
not really existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused, not independent / non-caused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen, not empty of inherent existence, not both truths together, not neither;
not equal / pure / perfect / free, nor unequal / impure / imperfect / bonded, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable.
There are no real three stages of becoming for anything: (1) origination / birth / coming, (2) duration / abiding / changing / increasing / decreasing / defilement / purification, (3) cessation / death / extinction / going;
not in absolute terms, just conventionally / relatively / inter-subjectively.
So there is nothing to accept / affirm / seek / add / do in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.]
Date: 17 janv. 2023
[A. Introduction]
HAVING SHOWN IN this way that
phenomena do not come (dependent origination) and do not go (cessation / elimination / extinction),
it is now time to discuss the aspect of their appearance, showing how,
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like the moon reflected in water, they do appear [T1]
even though they have no intrinsic existence [T2 ] [U2T].
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1. Furthermore, the Victor has declared that
everything Is like the moon’s reflection on the water.
This now I shall explain
That you may put this teaching into practice.
All the phenomena of saṃsāra and nirvāṇa may be perceived [T1].
They are not nothing [T1]
but are like the moon reflected in water. (i.e. Like reflections: ‘There, but not there.’ [U2T].)
The Middle-Length Prajñāpāramitā-sūtra says,
“O Subhūti, phenomena appear; they are not nothing [T1].
They are like the moon reflected on the water.”
The implementation of this teaching will be described under the three headings of
ground [B], path [C], and result [D].
[B. Ground]
First, we will consider the ground, which appears [T1] while lacking intrinsic being [T2] [U2T].
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(i.e. All dharmas / opposites – including the three spheres, the two truths themselves, and the Ground and its manifestations – are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional appearances / tools / adapted skillful means / conter-points [T1],
merely labeled / imputed / imagined by the mind in dependence of its past experience / conditioning / karma.
And vice versa, one aspect / truth implies / enables / proves / supports / is in harmony with the other.
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’)
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(i.e. The true nature & dynamic of Reality as it is (of the mind and phenomena), the Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Suchness / Dharmata / Dharmadhatu … is inconceivable, unique, all-pervading, timeless, unborn, unconditioned, unchanging, unceasing, pristine.)
2. In the heart of the profound and limpid sea,
The nature of the mind [Ground],
The image of spontaneous presence,
Primordially arisen, does indeed abide.
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And yet through the turbidity
Stirred up by waves of dualistic clinging,
This presence is not clear,
Disturbed by winds of thought.
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Worldly beings manifest
Through ignorance and ego-grasping.
Ignorant, defiled, they do not see primordial wisdom [Ground / U2T],
They sink in endless and beginningless saṃsāra.
The nature of the mind is like a pure ocean [Ground / U2T].
Within this support for the kāyas, which are inseparable from the wisdoms,
are found the attributes of enlightenment as numerous as the grains of sand in the Ganges.
They are present of themselves primordially [T1 - pure manifestations] [UGM].
Nevertheless, with coemergent ignorance as the cause,
and with conceptual ignorance stirring up the waves of dualistic clinging,
the perfect qualities [pure manifestations] of the ultimate expanse [Ground],
the luminous reflections of the stars and planets [manifestations], do not appear.
Instead, because of karma and defilement,
there manifest all sorts of hallucinatory appearances [impure manifestations],
and as a result beings go turning in saṃsāra.
As it is said in the Longer Māyājāla Tantra,
Being limpid and of vast immensity,
Containing the reflections of primordial wisdom,
The ultimate expanse [Ground] is like a pure and limpid sea.
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But agitated by the winds of ignorance
And the dualistic play of apprehender-apprehended [subject-object] [impure manifestations],
It becomes disturbed and turbid.
To show that this manifold, hallucinatory display is like the moon reflected in water,
the root text continues:
3. Just as in unsullied water
Bright unmoving forms of stars and planets,
Though not really there [T2], are nonetheless perceived [T1] [U2T],
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Within the water of the mind [Ground]
The forms that have arisen [manifestations],
Images of false appearances,
Though non-existent [T2], are perceived [T1] [U2T].
And beings are tormented.
Just as in a pool of clear water the reflections of the stars and planets appear,
likewise, within the clear water of the mind [Ground],
and through the doors of the limpid sense powers,
outer and inner phenomena (form and the other five sense objects) [manifestations] appear [T1]
in the manner of reflections (i.e. Like reflections: ‘There, but not there.’ [U2T].).
But the mind is deluded and takes such objects to be really existing.
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In the terms of the comparison, the mind and the sense powers are like the pure water [Ground],
whereas the appearance of the sense objects — which are the awakening of the habitual tendencies stored in the mind from time without beginning — are represented by the stars and planets [manifestations].
These sense objects [manifestations] are neither the mind
nor something other than the mind [Ground] [UGM].
(i.e. The Ground and its manifestations are not distinct / different / separate / multiple / dual,
not indistinct / identical / united / one / non dual, not both together, not neither.)
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Manifesting in the manner of reflected images (i.e. Like reflections: ‘There, but not there.’ [U2T].),
appearing objects come before the dualistically oriented mind [T1].
And reacting to them with craving and aversion,
as things to be accepted or rejected, beings are caught thereby.
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(i.e. The problem is not the appearances, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.)
As the Samādhirāja-sūtra says,
The moon arises in the limpid sky,
And though her form appears upon the limpid sea [T1],
The moon into the water does not pass [T2] [U2T].
Understand that all things are like this [U2T].
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(i.e. Phenomena naturally appear, but there is nothing to accept / reject / negate / abandon / eliminate / stop / change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.)
This teaches us that the [seemingly extramental] appearing objects of perception [T1], the solidification of habitual tendencies, appear as secondary images to the sense faculties lodged within the five sense doors. If they are not grasped by the mental consciousness, one is not defiled.
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(i.e. The problem is not the appearances, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms. All appearances are purified by directly realising their true nature & dynamic as it is here & now. That is how samsara is transmuted into nirvana here & now.)
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Since the universe and beings [T1]
are surely understood to be like the reflection of the moon in the water,
their lack of intrinsic being is proclaimed [T2] [U2T].
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4. What are they, these appearances [T1]?
They are not actual entities [T2] [U2T] —
There is no grasping them.
They do not have, nor do they lack, Specific character.
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Not existent [T2] nor yet non-existent [T1] [U2T],
They transcend extremes of truth and falsity.
This then is the meaning
When it’s said that they are like reflections.
When all phenomenal appearances [T1]
are understood in terms of the example of the moon reflected in the water,
one will see that all such things do not exist [T2] [U2T] even at the level of infinitesimal particles.
They are empty forms.
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(i.e. All dharmas / opposites – including the three spheres, the two truths themselves, and the Ground and its manifestations – are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional appearances / tools / adapted skillful means / conter-points [T1],
merely labeled / imputed / imagined by the mind in dependence of its past experience / conditioning / karma.
And vice versa, one aspect / truth implies / enables / proves / supports / is in harmony with the other.
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’)
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It will be understood that they cannot be established as either entities or non-entities,
as either existent or non-existent, as either true or false.
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(i.e. All dharmas are beyond all opposites / dualities, beyond all dualistic conceptual proliferations,
beyond all defining limitation, beyond all conditioning / karma;
not really existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused, not independent / non-caused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen, not empty of inherent existence, not both truths together, not neither;
not equal / pure / perfect / free, nor unequal / impure / imperfect / bonded, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable.)
One will laugh to think how amazing phenomena are —
and how different they are from the way they seemed to be in the past.
And realizing now that
though such things are perceived [T1], they are devoid of intrinsic being [T2] [U2T],
one will have the highest respect for the Lord Buddha.
As it is said in the Supreme Essence,
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“Because phenomena [T1] are empty by their nature [T2] [U2T],
they are like the reflection of the moon in water.”
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The root text goes on to make the same point:
5. The six sense objects, form and all the rest,
Are like the moon’s reflection in the water,
For they appear [T1] although they are not there [T2] [U2T].
They do not have intrinsic being [T2]
And yet appear unceasingly to those who are deluded [T1] [U2T].
(i.e. The problem is not the appearances, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.)
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The eye itself, the visual sense, and visual consciousness—
And equally for all the six sensorial gatherings ]T1] —
Are just like this same water moon (i.e. Like reflections: ‘There, but not there.’ [U2T].):
Empty, hollow, false, deceptive.
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Devoid of an essential core,
They’re like the plantain tree.
In every aspect, you should understand,
They are devoid of true existence [T2] [U2T].
The six sense objects (form and so on),
the six sense doors (the eyes and so on),
the six sense faculties (the visual receptor and so on),
and the six sense consciousnesses (of sight and so on) [T1]
are all said to be as unreal [T2] [U2T]
as the moon reflected in the water (i.e. Like reflections: ‘There, but not there.’ [U2T].).
(i.e. Not real, not completely unreal / illusory, not both together, not neither.)
Why is this?
It is because they are mere appearances [T1]; they are without any being of their own [T2] [U2T];
they appear unceasingly [T1]; and although they are non-existent [T2] [U2T],
(i.e. Not really existent, not completely non-existent, not both together, not neither.)
they arise like hallucinatory visions (i.e. Like reflections: ‘There, but not there.’ [U2T].).
Since they are perceived [T1] while being non-existent [T2] [U2T],
they are deceptive; since there are mere reflections, they are hollow;
since they appear [T1] while being untrue, they are false [T2] [U2T];
(i.e. Not really true, not completely false, not both together, not neither.)
and since they are without essential core, they are like the plantain tree.
It should be understood that phenomena [T1] are a mere display of empty form [T2] [U2T].
As it is said in the Questions of Rāṣṭrapāla,
Phenomena [T1] are lacking in intrinsic being [T2] [U2T].
Deceptive, hollow, false,
They are like plantain trees devoid of essence.
(i.e. Not really ‘this’, not completely ‘non-this’, not both together, not neither – for whatever ‘this’ is.)
It is not only phenomena that are like a “water moon.”
Even the dharmadhātu [the Ground],
utterly pure awareness, the enlightened mind, defined as self-cognizing primordial wisdom,
is without intrinsic being [T2] even though it is experienced [thought its manifestations] [T1] [U2T] [UGM].
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(i.e. All dharmas / opposites – including the three spheres, the two truths themselves, and the Ground and its manifestations – are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional appearances / tools / adapted skillful means / conter-points [T1],
merely labeled / imputed / imagined by the mind in dependence of its past experience / conditioning / karma.
And vice versa, one aspect / truth implies / enables / proves / supports / is in harmony with the other.
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’)
6. The mind unstained [the Ground],
Unmarred by ontological extremes,
Is also like the water moon.
Experienced [T1] yet empty [T2] [U2T],
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It is free of all conceptual constructs.
Primal wisdom, non-conceptual,
Peaceful and profound,
Is utterly ineffable.
Know that from the state of luminosity
It never stirs.
The moon that is reflected in the water
is not a concrete object endowed with specific (efficacious) characteristics.
It is neither present nor absent, and yet it is perceived unhindered [T1].
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In the same way, the pure nature of the mind [Ground / U2T]
is not a concrete entity endowed with specific character [T2] [U2T].
It transcends all conceptual extremes of existence and non-existence.
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(i.e. All dharmas are beyond all opposites / dualities, beyond all dualistic conceptual proliferations,
beyond all defining limitation, beyond all conditioning / karma;
not really existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused, not independent / non-caused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen, not empty of inherent existence, not both truths together, not neither;
not equal / pure / perfect / free, nor unequal / impure / imperfect / bonded, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
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And yet, thanks to the blessings of a teacher,
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it may be experienced by self-cognizing awareness as
the great and unceasing state [Ground] of
[inseparable] emptiness [T2] and luminosity [T1] [U2T].
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As we find in the Lalitavistara,
Deep and peaceful, thought-free, luminous, unmade:
The nectar truth [Ground / U2T], this now I have discovered.
Were I to teach it, none would understand;
And so I will remain, not speaking, in the forest. 🙁
The root text then encourages us to remain
in the state of suchness [Ground / U2T] beyond ontological extremes:
7. When the moon appears in water,
It is not the actual moon.
Just so, when different things appear,
They are neither there nor are they absent.
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Refrain from pondering conventional things
Past, present, and to come [future],
And rest in the unaltered state just as it is [Ground / U2T],
Devoid of thoughts.
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(i.e. The problem is not the thoughts / concepts / dualities, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.)
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In the same way that the moon reflected in the water is not the real moon,
when phenomena appear in a certain way [T1],
it is not in that way that they exist [T2] [U2T].
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Therefore, with regard to whatever appears,
one should remain in a state uncluttered by any thoughts or ideas concerning it.
(i.e. The problem is not the thoughts / concepts / dualities, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.)
As we find in the All Creating King Tantra,
Kyé! The nature of the mind just as it is [Ground / U2T]!
This state just as it is is effortless great bliss.
Endowed with every aspect [T1], it’s completely free of them [T2] [U2T]!
Leave the mind unaltered as it is.
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(i.e. Phenomena naturally appear, but there is nothing to accept / reject / negate / abandon / eliminate / stop / change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
The problem is not the appearances / thoughts / concepts / dualities, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.
All appearances / thoughts / concepts / dualities are purified by directly realising their true nature & dynamic as it is here & now.
That is how samsara is transmuted into nirvana here & now.)
The root text then has this to say about leaving the mind in the unaltered, natural state:
8. The enlightened mind [Ground / U2T]
Is without coming or departing.
It is neither outside nor within.
Transcending thought, it has no partiality.
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It is ultimate reality [Ground / U2T], unlimited and unconfined,
Wherein there is no wide or narrow
And no high or low.
So set aside all anxious search for it.
The indwelling, self-arisen primordial wisdom [Ground / U2T] neither comes nor goes.
It is neither outside nor within and is thus inconceivable.
One should not try to identify it.
Unlimited and unconfined, it is neither vast nor restricted, neither high nor low,
and this is why one should avoid getting caught in the cage of intellectual meditation.
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(i.e. Phenomena naturally appear, but there is nothing to accept / reject / negate / abandon / eliminate / stop / change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
The problem is not the appearances / thoughts / concepts / dualities, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.
All appearances / thoughts / concepts / dualities are purified by directly realising their true nature & dynamic as it is here & now.
That is how samsara is transmuted into nirvana here & now.)
As we find in The Way of the Bodhisattva,
The ultimate [Ground / U2T] is not the object of the mind;
The mind is said to be the relative [T1].
Since all appearances [T1] are without intrinsic being [T2] [U2T],
there is no point in examining them [in absolute terms].
9. The primordial state [Ground / U2T]
does not exclusively abide within the state of no-thought [T2].
For it is everything [T1],
And everything is like a water moon (i.e. Like reflections: ‘There, but not there.’ [U2T].).
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Saṃsāra and nirvāṇa are equally the same:
They are not truly real, nor are they false.
Settle your mind unaltered in its ultimate condition.
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(i.e. Equal = Apparent opposites are not unequal / different / separate / multiple / dual, not equal / identical / united / one / non-dual, not both together, not neither.)
Since whatever appears transcends all ontological extremes, saṃsāra and nirvāṇa are equal.
One should not purposefully meditate on their emptiness (i.e. do not grasp at emptiness).
Instead, one should understand this point in accordance with the sūtras.
As the Ornament of the Light of Wisdom stipulates,
“O Manjuśrī,
the moon reflected in the water appears [T1] and yet it lacks intrinsic being [T2] [U2T].
Phenomena also appear [T1] and yet are lacking in intrinsic being [T2] [U2T].”
The root text goes on to advise us to
refrain from mental assumptions and from clinging to ontological extremes:
10. Phenomenal existence, saṃsāra and nirvāṇa —
All is but an empty [T2] form [T1] [U2T].
It is just like the moon reflected in a pool—
Primordially empty, spontaneously empty,
Empty by its nature from the very outset.
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It is an error to believe
That it’s existent or is non-existent.
Do not subscribe therefore
To any of the different, biased views of tenet systems.
Since they are groundless, phenomena [T1] are primordially empty [T2] [U2T].
Since they are devoid of intrinsic being, they are spontaneously, naturally empty.
Since they are without real characteristics, they are by nature empty from the very outset.
And in their emptiness they are all equal.
(i.e. Equal = Apparent opposites are not unequal / different / separate / multiple / dual, not equal / identical / united / one / non-dual, not both together, not neither.)
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It serves no purpose to evaluate them according to different one-sided and partial tenet systems, in terms of their existence, authenticity, level, or any other criterion.
One should be able to affirm that they are all like space, free from ontological extremes.
As is it said in the Laṅkāvatāra-sūtra,
As long as one engages with the ordinary mind,
There is no end to boundless vehicles of teaching.
But when this mind collapses [is transcended],
There are no more vehicles, no going and no coming.
(i.e. Not in absolute terms, just conventionally / relatively / inter-subjectively.)
What is the difference between the presence and the absence of realization?
11. As long as there is strong attachment to the self,
There’s no escaping from saṃsāra.
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The natural mind is uncontrived,
A spontaneous flow in which there is no clinging—
A bare, primordial flow,
Spontaneous openness and freedom,
An immensity unbounded—
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What need is there to alter such a nature?
If there is even the slightest apprehension of, and clinging to,
anything as being “this” or “that,”
one continues to be trapped in the samsaric state.
As the Songs of Realization says,
Clinging, though no greater than a husk of sesame,
Will always be the source of suffering and nothing more.
The natural flow of awareness [Ground], free of clinging,
manifests as a vast and open immensity.
It is the spontaneous flow [manifestations] of the nature of the mind [Ground / U2T].
As the Great Garuḍa Tantra declares,
Non-meditation’s restful state,
Primordially unbounded,
Is the mind without contrivance in its true condition [Ground]—
What need is there for alteration in this natural state?
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(i.e. Phenomena naturally appear, but there is nothing to accept / reject / negate / abandon / eliminate / stop / change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
The problem is not the appearances / thoughts / concepts / dualities, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.
All appearances / thoughts / concepts / dualities are purified by directly realising their true nature & dynamic as it is here & now.
That is how samsara is transmuted into nirvana here & now.)
Let us then be clearly decided, the root text says, that this is the state of the Great Perfection:
12. When objects of the senses [T1],
Empty from their side [T2] [U2T],
Appear like moons reflected in the water;
When the mind is likewise empty Of assumptions and of clinging,
The duality of apprehender-apprehended [subject-object]
Ceases, is no more [i.e. the three spheres are transcended transcended [U3S]].
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No further link is there between
Sense objects and the mind [subject].
This is the authentic state,
The Great Perfection free from all exertion.
When a state of mind arises that is free of all clinging toward anything, it may be called
the spontaneous accomplishment of the Natural Great Perfection [Ground / U2T / UGM].
As the Great Garuḍa Tantra says,
The uncontrived, pure, non-dual state
Is indeed the Great Perfection [Ground / U2T].
What need is there for any alteration?
Yogis who realize the state of simultaneous purity and equality
(i.e. Equal = Apparent opposites are not unequal / different / separate / multiple / dual, not equal / identical / united / one / non-dual, not both together, not neither.)
accomplish in a single stroke all the grounds and paths,
and all their activities become the play of the dharmakāya [manifestations of the Ground] [UGM].
(i.e. Union of the Ground and its manifestations [UGM].)
13. All that happens then becomes your helping friend,
And great bliss unconfined is present of itself.
Knowing this, you have no need to travel on the grounds.
For you have gained enlightenment in the primordial ground [U2T].
Within awareness [Ground], all the grounds and paths are understood to be one and the same.
(i.e. Union of the Ground / View, Path and Fruition.)
And when awareness [Ground] is realized as a vast, untrammeled openness,
every activity undertaken perfectly embodies the two accumulations [U2T].
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And therefore, the phenomena of saṃsāra and nirvāṇa
manifest as the display of a single maṇḍala [Ground] [UGM].
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As one of the Songs of Realization says,
Grounds, paths, and buddhahood—
All is understood to be the same,
(i.e. Union of the Ground / View, Path and Fruition.)
Primal wisdom uncontrived.
[To know that this is so]
The mind need only ask itself.
The Guhyagarbha also says,
For the yogi who has realized Great Perfection [Ground / U2T / UGM],
All that happens [manifestations] is experienced as one great maṇḍala [one unique Ground] [UGM].
And the All-Creating King also says,
Kyé! The center [of the maṇḍala] is the unerring actual essence [Ground].
Its surround is but nirvāṇa and saṃsāra
All displayed as perfect bliss [manifestations] [UGM].
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No ground, no root, and no duality
Is found in the enlightened mind’s expanse.
And you should know this
As the maṇḍala of the all-creating king [UGM].
[C. Path]
The stages of the path are now explained:
14. To stay within that state when this is understood
Is meditation that resembles an unmoving water moon.
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Therefore, you who are so fortunate,
Habituate yourselves to seeing All that manifests [T1]
As untrue, as elusive and intangible [T2] [U2T].
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All sense objects, which are perceived [T1]
even though they have no intrinsic being [T2] [U2T],
are like the moon reflected in the water.
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When one reaches an understanding that this is so,
one should leave one’s mind in a state of meditative evenness [equanimity],
in a state of no-thought, free from any conceptual constructions of one and many.
As the Samādhirāja-sūtra says,
At night the moon appears [T1]
Reflected in a pool of limpid water.
It is empty, hollow; it has no essential core [T2] [U2T].
Understand that all things are like this.
As for the way to meditate, the root text goes on to say,
15. As before, first practice the preliminaries
And pray to see all things
Like moons reflected in the water.
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And then the main part is to think
That everything you actually perceive
Is exactly like the moon’s reflection
And to place your mind in even meditation [equanimity].
As previously, one should practice guru yoga,
and with strong devotion pray to one’s teacher that one might be able to realize that
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all things [T1] are as insubstantial [T2] [U2T] as the moon’s reflection
— appearing [T1] without really existing [T2] [U2T].
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And as one ponders that everything is like this, one should, without thinking of anything else,
settle in a state of meditative evenness [immeasurable equanimity].
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All things will thus manifest as mere appearances [T1],
empty and non-existent [T2] [U2T].
And in due course, even this will fade away
and one will taste of a condition that is free of all mental focus.
(i.e. Experiencing a spontaneous non-dualistic non-conceptual direct realisation
of the inconceivable true nature & dynamic of Reality as it is,
the inconceivable Union of the Two Truths free from all extremes & middle [U2T].)
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As it is said in the Sūtrālaṃkāra,
On the basis of a thing referred to,
The state that’s free from reference arises.
First understand that there is nothing [T2].
Later even this will be discarded [T1] [U2T].
(i.e. Transcending even tools / concepts like: dependent origination, emptiness, the Union of the Two Truths, the Ground …)
When one is one-pointedly and without distraction focused on a support for concentration (such as the reflection of the moon in water), if thoughts carry one away to some other thing, one should, with mindfulness, immediately steady one’s attention and return to one’s meditation on the water moon.
As the Sūtrālaṃkāra says,
Concentrate your mind
On any object that is suitable.
And when you are distracted,
Note this quickly and repair it.
At that time, when the mind remains inwardly still and the body-mind is blissful and well tuned, defilements do not arise and thoughts do not spread out to the objects of the senses—even though sensorial appearances are not stopped [i.e. nothing to accept / reject / change].
Thus one attains a kind of concentration endowed with a wisdom that perfectly discerns objects [U2T].
Again, the Sūtrālaṃkāra tells us,
The mind, when still,
Brings forth a state of bliss.
Thus stilled, it is well tuned.
It has no thoughts, yet perfectly discerns.
-
(i.e. Acting / thinking / differentiating opposing conventionally / relatively / inter-subjectively,
but never in absolute terms.)
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(i.e. Phenomena naturally appear, but there is nothing to accept / reject / negate / abandon / eliminate / stop / change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
The problem is not the appearances / thoughts / concepts / dualities, but the ignorance of their true nature & dynamic, the grasping, the acceptation and rejection in absolute terms.
All appearances / thoughts / concepts / dualities are purified by directly realising their true nature & dynamic as it is here & now.
That is how samsara is transmuted into nirvana here & now.)
The perfect discernment of objects is not incompatible with the non-proliferation of thought.
(i.e. Union of movement and stillness; Union of action / thought and non-action / no-thought.)
Thought is the mind that moves [outward] toward an object,
whereas thought-free wisdom understands an object inwardly and instantly.
This state is associated with a self-illuminating concentration.
The difference between these two states lies in an outward or an inward orientation and whether or not they are associated with nonconceptual concentration.
This is a point of the highest importance.
Then, as the root text goes on to say,
16. In the nighttime, practice as before.
The only difference lies in your regarding
Dreams as water moons.
Stay within a state where there’s no clinging,
Where everything is equal.
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(i.e. Equal = Apparent opposites are not unequal / different / separate / multiple / dual, not equal / identical / united / one / non-dual, not both together, not neither.)
One should fall asleep while meditating that the central channel is filled with five-colored light.
In this way, one will recognize one’s dreams as being as insubstantial as the reflection of the moon in water, and one will be able to assume within the dream state various forms, transforming them at will.
A meditative experience will occur in which
all appearances [T1] will seem completely transparent, insubstantial,
offering not the slightest resistance [T2] [U2T].
[D. Fruition / Enlightenment]
As for the result of this meditation, the root text says,
17. Swiftly you will gain the everlasting realm,
The nature of the mind.
Whatever you perceive [T1],
You will not grasp at it as real [T2] [U2T],
as this or that.
-
And luminosity will manifest
As clear and limpid as the moon reflected on the water.
O you who are endowed with perfect fortune,
Meditate upon this well.
In the immediate term, since clinging to the real existence of what appears has been undermined,
all acceptance and rejection with regard to it fades naturally away.
The appearances themselves are regarded as being [no more real than] a moon reflected in the water, and a limpid concentration free from conceptual activity manifests accordingly in all one’s daily behavior.
It is thus that the states of meditation and post-meditation
blend together in the experience of luminosity.
Seeing the infinitesimal particles of one’s body,
one gains the powers of vision and preternatural knowledge,
and finally one accomplishes the dharmakāya.
As we find in the Ratnakūṭa,
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The one who meditates that
everything [T1] is unreal [T2] [U2T]
Will quickly come to unsurpassed enlightenment.
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[E. Conclusion]
In conclusion,
All things are by their nature pure primordially,
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Unreal [T2] and yet apparent [T1] [U2T] like the moon reflected in the water.
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Understanding this, and crossing thus
The sea of dualistic clinging,
May we reach the precious shore of perfect freedom.
Developing our strength through realization
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Of the emptiness [T2] endowed with supreme qualities [T1] [U2T],
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And shooting then the dart of wisdom
With the strong bow of our concentration,
May we utterly destroy
Our ignorance and our defilements
And bring to naught [transcend] the onslaught of saṃsāra.
May the hare-marked moon, the qualities of perfect virtue,
Bathe with light the mind streams of all wandering beings.
May it dispel the gloom of ignorance,
The night of their existence,
And open the white jasmine flowers—
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The dharmatā, the nature of phenomena
[U2T / U3S / Uopp / U2T-2T / UGM].
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This concludes the chapter that is like the moon reflected in the water,
a commentary on the fifth vajra point of Finding Rest in Illusion, a Teaching of the Great Perfection.
.
