How Is Confusion, Wisdom?

This is so simple…
This is so simple…
This is so simple…

That which recognises confusion, bewilderment and doubt is the emptiness of wisdom itself: impossible to find, but possible to realise.

So now you are no longer confused, bewildered or in doubt.
Wisdom has been waiting all along for confused mind to wake up.

But this hasn’t change my life!”
Yes it has.
Pure awareness, pure consciousness
will now become more and more familiar with the way in which
mind holds on to confusion, bewilderment and doubt in the form of clinging to incomplete concepts.
This is the dawning of wisdom!
It is a gradual awakening: perhaps we should say, “the yawning of wisdom.” 😀

Do I have to do strange practices?”
Yes – if you want to. But you don’t have to.

But I’m confused about all those strange practices.”
So was I!

Tilopa was a mahasiddha in 11th century India who achieved enlightenment near the Ganges delta. His poetry was written just over a thousand years ago and is as relevant today as it was then because it offers a complete teaching. In order to show how easy it is to understand, this is a passage from one of his (very long!) poems: when we take out the idea of mystery, poetry and culture – which cuts us off from the simple meaning of purifying the mind and waking up to mind essence – we can recognise the essential meaning. Notice the repetition on the same theme, and note that there is nothing more!

…The basis to be purified is mind itself, the union of clarity and voidness.
The purifier is the great diamond-practice of mahamudra, through which
The object of purification, the stains of accidental illusion, is purified.
May the purified result, the stainless dharmakaya, be made manifest.

To cut through misinterpretations of the basis
is to have confidence in the view.
To attend to that undistractedly is the crux of the meditation.
To become proficient in all aspects of the meditation is the best action.
May I gain confidence in the view.

All phenomena are projections of mind;
Mind is no-mind, devoid of any mind-essence.
It is void yet unceasing, manifesting as anything whatsoever.
After careful examination, may the ground and root of everything be known for good.

One’s own projections, that never truly existed, become mistaken objects.
Overpowered by ignorance, one’s mind becomes mistaken for a self.
Under the sway of this dualistic belief, one wanders in the maze of existence.
May ignorance – the state of illusion – be decisively exposed.

It does not exist – even the buddhas have not seen it.
It is not non-existent, being the universal basis for samsara and nirvana.
It is not a combination of opposites but simultaneity, the middle way:
May the true nature of mind, away from extremes, be realised…”

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