portuguêsDelusion: how the mind gets deceived
In the Lankavatara Sutra, Mahamati asks the Buddha for an explanation about the fundamental deception. How does it arise?
Perhaps it is not entirely possible to fully grasp what delusion truly means, but rather to perceive it in action. We may think we know what it is, perhaps even have a ready-made definition for such a term, but all of this can be counterproductive—by fixating on the concept of what it is, we prevent it from flourishing as a lived experience. Delusion justifies itself. When we look at delusion through delusion, we do not truly see it.
Deception never truly existed, but through the proliferation of concepts, we fail to recognize anything but deception. Only wisdom sees wisdom.
Even the concept that there might be no deception has never truly existed.
Words and thoughts are magical. They are not exact, true, or technical (though they are not entirely devoid of these qualities either). What they can be are gateways to liberation. The very word delusion is a guardian of wisdom. We must relate to it as if it were a fierce dog, ready to bite, yet one we still wish to keep as a guard dog, protecting us.
We cannot simply hand the leash to someone else and say, “Go ahead, let it tear into you!” Each person must befriend the dog themselves, understand its subtle signals, and develop a kind of devotion mixed with respect for it. Gradually, the dog of delusion can become your protector—and it is one of the most ferocious protectors. It conquers death, rebirth, suffering—anything. Name it, and the dog of delusion will tear it apart.
To recognize ignorance is the same as wisdom.
It is not necessary to know what the dog looks like, its size, color, or breed. This is the famous arrow in the eye of the Buddha’s teachings. It is only necessary to recognize the dog. You must befriend it. Since it is fierce and elusive, you must approach it with the utmost care.
Having given this warning, I now believe it is safe to describe the dog. I just hope it doesn’t bite us while I do so! That happens quite often.
When we hear that delusion is the source of all problems, we immediately want to find a way to eliminate it. But delusion is itself freedom and the creative nature of the mind. In Sanskrit, delusion is avidya, blindness. Avidya is prajna (wisdom) turned inside out. Avidya is what obstructs prajna; Prajna is the recognition of what lies beyond avidya, or freedom within avidya. But in truth, they are not two separate things—it is the same dog, either attacking or protecting.
Technically, delusion is when we focus on one thing and forget everything else. That is, precisely because we see, we are blind. Precisely because one object arises, we ignore all others. Delusion is the source of karmic tendencies, identity, and the circumstances of life and death. When we look at a painted landscape, we feel particular emotions, see a river, trees, and so on. But there is only paper and paint. We forget the paper and paint and recognize the river, trees, etc. This is why delusion is creative, not merely imprisoning.
Delusion has several characteristics: duality, an energy of fixation or habit, time and space, notions of personal narrative, creativity, non-recognition, and so on.
So, how do we tame this dog? Do we simply ask, “How does the mind deceive itself?” and receive an answer? It is like a koan, a question designed to trap the mind in an inescapable state, forcing it to transcend itself. How does the mind deceive itself in answering this koan? How does it deceive itself by not answering?
The answer only arises with the recognition of a mind that is naturally beyond deception. If the only mind we recognize is the one that operates through deception, all it can see is more deception. There is no way out.
How does the mind deceive itself? If we understand this, we are free from deception, and what arises is a manifestation of creativity. The dog becomes our friend: we even feed it, take it for walks, and play with it. It will never bite us again; it knows we are not afraid. It has become our friend.
But will it really never bite again? How does the mind deceive itself? Does it really deceive itself? It seems to. It only seems to.
For example, we are having a nightmare, a gorilla is devouring us. We wake up screaming, drenched in sweat. Where is the gorilla? How does the mind deceive itself?
We lose our parents in a car accident. Our little daughter has drawned in the pool. How does the mind deceive itself?
We have cancer. We are rich, respected and have more good quality sex than anyone else. How does the mind deceive itself?
You have to say something to your friend who lost their girlfriend. The ice cream falls. Nuclear catastrophe. A flower blooms. The sound of country music comes through the window. How does the mind deceive itself?
If we understand how the mind deceives itself, then we can truly awaken. But it takes more than explaining what deception is and what the mind is—it requires recognizing deception as it occurs and looking it straight in the eye.
For those who wish to understand and practice this path, I recommend finding a qualified teacher from the Nyingma tradition, completing the ngondro accumulations one or more times, and participating in long teaching-and-practice retreats lasting one or more months. I reiterate my deep aspiration that anyone connected to me or not may obtain these opportunities.
E-mail communication, 1999. I didn’t know about dzogchen then, and confess I still only hold it as a concept. Padma Dorje
tzal.orgSogyal Rinpoche and the Crazy Wisdom Tradition
Four ways of dealing with Rinpoche's scandals.
tzal.orgBooks recommended by Dzongsar Khyentse Rinpoche
Some books Dzongsar Khyentse Rinpoche recommended in his teachings or in his social network activity.
tzal.orgGuidelines for Buddhist Practice
Key points to keep in mind if you wish to begin practicing Buddhism.
tzal.orgA Review of the Madhyamaka Course by Alex Trisoglio
Recently, a student of Dzongsar Khyentse Rinpoche, Alex Trisoglio, presented the internet general public with a course on the Madhyamakavatara by Chandrakirti. Here some words on the course, and a particular discussion I had with Mr. Trisoglio.
If you see any merit on this website's content, please spread the word—comment and share on social networks. It is a practice of generosity that helps my own practice of generosity in producing and making this content available.
(except where explicitly otherwise indicated)
This work is licensed under CC BY-NC-ND 4.0 
