Buddha Nature

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BUDDHA-NATURE

by Dilgo Khyentse Rinpoche

Is my meditation correct? When shall I ever make progress? Never shall I attain the

level of my spiritual Master. Juggled between hope and doubt, our mind is never at

peace.

According to our mood, one day we will practice 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.

Whatever 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.

When we 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

realize the nature of our mind, and that realization will become more stable. At this

stage, thoughts will have lost their power to disturb and subdue us.

Emptiness, 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.

Recognition 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.

Whenever 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.

‘I could 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.

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