[ Pobierz całość w formacie PDF ]
learning a theory of consciousness and using it to enter contemplation, one firsts seeks
experiential insight into the nature of the mind, then derives one s theories from that
experience. Thus, the first task is to settle one s mind in its natural state, achieve
meditative stabilization, and then examine the nature of awareness.46
In a meditative technique taught by Padmasambhava for seeking out the nature of
consciousness, one s visual gaze is steadily directed at the space in front of one. Once the
awareness is stabilized, one examines that very consciousness that has become steady,
and one begins questioning: Is there something real that remains clearly and steadily, or
when observing consciousness, is there nothing to see? Is the one who is directing the
mind and the mind that is being directed the same, or are they distinct? If they are not
different, is the one that truly exists the mind that is being directed? Temporarily
adopting that hypothesis, one observes: What is the nature of that so-called mind? Is it
anywhere to be found among the external objects of awareness?
While steadily observing the consciousness of the one engaging in this training,
one examines whether the so-called mind even exists. If so, does it have a shape? If one
thinks that it may, one then examines the mind carefully to determine what that shape
might be. Is it a pure geometrical form, like a sphere, a rectangle, a semicircle, or a
triangle? Likewise, one examines the mind to see if it has any color or physical
dimension. If one concludes that it has no such physical properties, one then proceeds to
examine whether the mind might not exist at all. But if this were the case, how could
something that does not exist engage in such contemplative inquiry? Moreover, if the
mind is a nonentity, what is it that generates such passions as hatred? If one concludes
that the mind does not exist, is there not someone or something that drew that
conclusion? With this question in mind, one steadily observes whether the consciousness
that ponders whether it exists is itself the mind. If it does really exist, one would imagine
it must be some kind of a substance; but if so, what are its qualities? On the other hand, if
it does not exist, who or what is it that thinks this? In this way one s awareness is drawn
inward, grappling with and breaking down the conceptual constructs of existence and
nonexistence with respect to the mind.
In such introspective inquiry one also examines the origins, location, and
disappearance of mental phenomena. One examines, for example, whether mental events
arise from the external environment or from the body; and one investigates the exact
manner in which they arise moment by moment. Once they occur, one investigates where
they are present whether outside or inside the body and if they seem to be present
inside the body, one examines exactly where they are located.
In addition, one inquires whether the mind and thoughts are the same or different.
At times the mind is withdrawn from appearances and seems to be empty, and at times it
engages with phenomena. Are those appearances and that emptiness the same or distinct,
and are the stillness and the activities of the mind the same or different? If they are
distinct, when does this differentiation occur, and what is the demarcation between them?
Finally, when thoughts and other mental events cease, how does this occur? Do they
proceed from existence to nonexistence, or do they go somewhere beyond the field of
consciousness? If they do depart, do they leave in the same aspect as the one in which
they were previously present, or do they depart in a more ethereal manner?
Padmasambhava comments on the results of such inquiry as follows:
given the differences in intellect, in some, a nonconceptual, unmediated, conceptually
unstructured reality will arise in their mind-streams. In some there will be a steadiness in
awareness. In some, there will be a steady, natural luster of emptiness that is not an
emptiness that is nothing, and there will arise a realization that this is awareness itself, it
is the nature of the mind. In some, there will arise a sense of straightforward emptiness.
In some, appearances and the mind will merge; appearances will not be left outside, and
awareness will not be left inside. There will arise a sense that they have become
inseparably equalized. 47
At this point, one s mentor is to offer the following guidance:
once you have calmed the compulsive thoughts in your mind right where they are, and
the mind is unmodified, isn t there a motionless stability? Oh, this is called quiescence,
but it is not the nature of the mind. Now, steadily observe the very nature of your own
mind that is being still. Is there a resplendent emptiness that is nothing, that is
ungrounded in the nature of any substance, shape, or color? That is called the empty
essence. Isn t there a luster of that emptiness that is unceasing, clear, immaculate,
soothing, and luminous, as it were? That is called its luminous nature. Its essential
nature is the indivisibility of sheer emptiness, not established as anything, and its
unceasing, vivid luster. Such awareness is resplendent and brilliant, so to speak. 48
Such conceptually unstructured awareness, Padmasambhava claims, does not originate at
any specific time, nor does it arise from certain causes and conditions. Likewise, such
awareness does not die or cease at any specific time. While it does not conform to our
notion of existence, its unimpeded creative power appears in all manner of ways, so it is
[ Pobierz całość w formacie PDF ]