Madhyamika Teachings

7/28/2019 Madhyamika Teachings

1/47

Madhyamika TeachingsBy Nargarjuna And Gyalwa

GtsangpaEverything in it is merely inseparable appearance and emptiness the unionof the two truths.

Analysis of verses from Shenpen sel

the clear light of the Buddha's teachings which benefits allbeings

I prostrate to the mighty onewho has taught about dependent arising,the principle by whicharising and disintegration are abandoned.(homage)

(i.e. Praise - transcending origination andcessation by seeing dependent origination: in thefirst verse, Nargarjuna prostrates to the Buddha,

because the Buddha is the one who taught thetruth of dependent arising. If we can understandwhat dependent arising means, if we canunderstand the truth of dependent arising andhow it is that all phenomena are dependentlyarisen, then we can abandon our attachment toarising and disintegration, and be free from all ofthose illusions. And since that is true, thenNargarjuna prostrates to the Buddha, because theBuddha is the one who taught this most importanttruth. The Buddha is the one who taught us this

method by which we can give up this type ofattachment.I think it means that the path is to try tounderstand dependent origination, to try tounderstand how our own mind works, creatingthose illusions, how karma conditions the next setof the five aggregates, how the cycle of samsaraworks. Once we understand dependent

1


2/47

origination, once we see the real nature of themind, we then see the real nature of everything,emptiness. We see them both together. That is thegoal of the path. We then have the union of thetwo truths, the union of dependent origination and

emptiness.So what is called "the truth of dependentorigination" is not the simple theory of dependentorigination but the perfection of it, the real natureof dependent origination, its inseparability withemptiness. And that is beyond description. And itis the same thing for the expression "the truth ofemptiness".)

Those whose intelligence has gone beyondexistence and nonexistence

and who do not abide in any extremeshave realized the meaning of dependent arising,the profound and unobservable truth ofemptiness.

(i.e. Transcending existence and non-existence /the inseparability of appearance and emptiness /the union of the two truths: when one reallyunderstands dependent origination, then onetranscends all extremes, like existence and non-existence. Because, the true nature of everything,

including the mind, is beyond the four extremesof existence / realism, non-existence / nihilism /idealism, dualism and monism. It is inconceivable,beyond all description / conceptualization,beyond causality space and time, beyond alldualities, beyond all karma formation. It is evenbeyond the conventional truths of dependentorigination and of emptiness, beyond this duality.It is called the union of the two truths, theinseparability of appearances and emptiness. Ittranscends all. -- the two truths, like dependentorigination and emptiness, are not different, notthe same.)

Those who see with their intelligencethat existence is like a mirage and an illusionare not corrupted by believing inthe extremes of earlier and later.

2


3/47

(i.e. Transcending Eternalism and nihilism: whenone really understands the real nature ofeverything, then one transcends the extremes ofEternalism and nihilism. Earlier and later refers tohow you view past and future lives. The two

extremes are: thinking those lives are truly real, ortruly non-existent.)

By understanding arising, disintegration isunderstood.By understanding disintegration, impermanenceis understood.By understanding impermanencethe truth of the genuine dharma is realized.

(i.e. A gradual way to understand emptiness: first

studying the dependent arising of things, then thenecessary consequence of death for everythingthat is born, then the universality ofimpermanence, then the subtle impermanence,the ever changing nature of everything, then theemptiness of everything, then the union of the twotruths.)

Without a stable focus or location,not remaining and without root,arisen totally as a result of ignorance,

without beginning, middle, or end . . .(i.e. No substantiality / the real root cause ofcyclic existence is ignorance: cyclic existencehas no fixed location. No solid absolute space. Nouniversal frame of reference. Everything iscontinually changing, empty. Without root. Nosolid foundation. No primary causes, noelementary elements that would explaineverything. So cyclic existence has no root butthis ignorance. The root cause of cyclic existenceis ignorance. There is no beginning to this. Sowhat is the real root of cyclic existence? It isignorance, and it is clinging to a belief in a selfin a truly existent self of the individual, and insome substantial existence to phenomena. Butthese two also have no true existence; if weanalyze them, they are not substantial, trulyexistent things. And since we can see that the

3


4/47

cycle of existence springs from the erroneousbelief in a truly existent self and truly existentphenomena, then it follows that cyclic existenceis also not a substantially existent thing. So cyclicexistence has no root.

Nothing last even for an infinitesimal moment; noreal origination, no real duration, no realcessation.Everything is empty of inherent existence: space,time, causality, objects, phenomena, beings,samsara, nirvana.)

Without core, like a banana tree.Like an unreal city in the sky,the suffering worldthe lands of confusionmanifests in this waylike an illusion.

(i.e. No substantiality / just a cascade of illusionscausing attachment and suffering: cyclicexistence has no core, no essence. We sufferbecause we think those things are really existent,but they are empty of inherent existence: notexistent, not non-existent. And yet all the beingsin this world and everything in cyclic existence ismerely inseparable appearance and emptiness. Itis appearance that has no substantial nature.)

To those students in search of such-nessat first teachers should say, "everything exists."Then after they realize the meaning of this andabandon desire,they will gain perfect transcendence.

(i.e. Transcending the path - a stage by stageapproach to gaining an understanding ofemptiness, or true nature: first that things exist,real causality, rebirths, real consequences ofkarma formation, ..., real three jewels, realsamsara and nirvana, real six realms, - desire toescape the cycle of samsara, renunciation, ...,then emptiness... Then transcendence.So it is not through rejecting everything right fromthe start, but by first understanding dukkha (thefirst noble truth), it cause, then creating the desireto abandon these causes and to get liberate.)

4


5/47

Those who realize that all entities are dependentlyarisen,and just like a moon that appears in a pool ofwater,are neither true nor false,

are not carried away by philosophical dogmas.

(i.e. Transcending all appearances, all dualities,all views: when one really understands dependentorigination, then one transcends all oppositions,all views. By understanding dependentorigination, or the real nature of the mind, oneunderstand the real nature of everything, theiremptiness of inherent existence, the absence ofreal characteristics, the relativity of alldiscrimination, the flaw-ness of all views. Nothing

is absolute. There is no real opposition, no realdualities. The two poles are interdependent; theycannot exist without the other.That does not mean that all things are non-existent completely. Not accepting, not rejecting;the middle way. Not discriminating thinking interms of absolute characteristics, not non-discrimination either, because everything can bea skilful means. The inseparability of appearanceand emptiness.)

Children are tricked by reflectionsbecause they take them to be real.In the very same way, because of their ignorance,beings are imprisoned in the cages of theirconceptual objects.

(i.e. Because of ignorance we get trapped by ourown created illusions: because of ignorance, weare imprisoned in a cage made up of all of theobjects which we conceptualize to be real...Conceptualizing things is one way to see theproblem. But the real problem is not justconceptualization but karma formation. Evensentient beings without any capacity forconceptualization, as we usually define it, dobuild karma and are stuck in the cycle of samsara.The elementary unit of karma seems to be theelementary "this-that", the elementaryassociation. It is the building of karma based on

5


6/47

this that is the cause of suffering, because noassociation, not even the most elementary one, isever absolute.)

The great ones, who with the eyes of primordial

awarenesssee that entities are just like reflections,do not get caught in the mireof so-called "objects."

(i.e. Transcending the traps of those objects bybeing self-aware / Mahamudra: but we have thepotential, like the great bodhisattvas, to transcendall of those illusions and be free from them.Purification of the mind, perceiving bothsimultaneously the conventional truths and their

ultimate nature, is possible using the potential,the primordial awareness, the constant selfawareness, the knowing of the real nature of themind and, thus, the real nature of everything. Byseeing the real nature of the mind and thus ofeverything, one does not get attached to thoseillusions, knowing that they are originating independence of the mind and thus empty ofinherent existence.

"seeing with the eyes of primordial awareness",means seeing without the veils of ignorance,

means seeing without falling for the illusions,means knowing that those things andphenomenon are empty of inherent existence,means the inseparability of appearance andemptiness. It does not mean that there are someprimitive pure eyes, and direct pure perception, orsomething like that.The real nature of the mind, this primordialawareness, is inconceivable. It is the same realnature of everything.)

The immature are attached to form.The moderate are free from attachment to thesense objects,and those endowed with supreme intelligenceknow the true nature of form and by so knowingare liberated.

(i.e. Transcending attachment and non-

6


7/47

attachment - a progression of wisdom: fromignorance / attachment, to letting-go / non-attachment, to total transcendence and completeliberation.)

The awful ocean of existenceis filled with the tormenting snakes of theafflictions.But those whose minds are not moved even bythoughts of void-nesshave safely crossed over its dangers.

(i.e. Transcending emptiness itself: emptinessitself is empty; it is merely an antidote to realism.The absolute truth, the Dharmadhatu, is notconventional truths (existence, dependent

origination, causality space and time, realism,etc.), not the ultimate truth (emptiness, non-existence, idealism, nihilism), not both (dualism,accepting dualities), not neither (monism,rejecting dualities). It is beyond any description,beyond any opposition, beyond discriminationand non-discrimination, beyond using conceptsand not using concepts, beyond accepting viewsor rejecting views, beyond karma formation or nokarma formation.)

By the power of the virtue performed heremay all beings perfect the accumulations of meritand wisdom,and from this merit and wisdom,may they attain the twin dimensions of genuineenlightenment.

(i.e. The two causes of the two kayas. In themiddle way, the Mahayana, we need both methodand wisdom. We need both conventional truths (agradual path, dependent origination, causalityspace time ...) And the ultimate truth (knowingthat all the conventional truths are empty ofinherent existence).The result, the twin dimensions of genuineenlightenment, is the union of the two truths. Theinseparability of appearance and emptiness.Transcending both existence (realism) and non-existence (nihilism), and dualism, and monism

7


8/47

also. It means seeing and using skilful means(conventional truths) and knowing their ultimatenature (emptiness) at the same moment. Becausewhen one sees the real nature of the mind, onesees the real nature of everything. When one sees

how those illusions are dependently arisenbecause of past karma (and the actual fiveaggregates), then one is free from anyattachments to those illusions, and free from anysuffering because of them.)

Under the guidance of khenpo tsultrim gyamtso Rinpoche, adapted by arigoldfield from a translation in Nargarjuna: studies in the writings andphilosophy of Nargarjuna, christian lindtner, motilal banarsidasspublishers, new delhi, 1990, pp. 100-120. May 17, 1997.

(more: the consequence middle way school, theprasangika madhyamika, doesnt make anyassertions about anything. They have no views,because any view is regarded as an extreme. Anyview is a superimposition onto the true nature ofreality. And so they dont have anything to sayabout the nature of reality except to refute otherpeoples views.In the fundamental wisdom of the middle way,Nargarjuna wrote a verse which says,"permanence, impermanence, and so forth, these

four, where are they in the expanse of peace?"Permanence, impermanence, both permanenceand impermanence, neither permanence norimpermanenceany kind of idea you want tomake upwhere is it in the expanse of the truenature of reality? Where is it in the expanse ofpeace? You cant find it, because the true natureis beyond all of these concepts.)

Gyalwa gtsangpas eight flashing lances

- see also discussion of a song by a great kagyu yogi, gyalwa gtsangpacalled eight flashing lances

(rsum: emptiness equals transcending allconditioning equals total freedom and purity...allinherently existing objects and phenomenon are

8


9/47

obstacles to freedom, are superimposed on thereal nature. There cannot be any chunks in theflow. The view, meditation and conduct shouldnot be based on any absolutes, on the belief ofanything inherently existing: object, phenomenon,

characteristics, ... Nor should our samaya andbodhicitta.We become free from all of those obstacles

when we see the real nature of the mind, the realnature of everything. Then, all conditioning, thewheel of life, and karma are transcended. Thenour body, speech, and mind become pure likethose of a Buddha.

Removing ignoranceremoving all obstacles, the veils based on inherent existence, and not

falling into nihilism.Transcending all extremes, all views, all dualities.Beyond realism, idealism / nihilism, dualism and monism / oneness.

Transcending all conditioning, the wheel of life, causality space and time,samsara.

Brings total freedom- free: view, meditation, conduct, fruition, samaya, bodhicitta,

interdependence, activity -freedom from desires, obsessions, fear, depression, anxiety, projects,

things to do, things not to do,

things to improve, conditioning, determinism, the wheel of life, karma.and purity

pure perception. Pure body, speech and mind. The three kayas of aBuddha.)

(note: ... Something quite wonderful aboutgtsangpas story is that he was very sick a lot ofthe time that he was meditating. He was quite ill,and the illness caused him a lot of pain. But hetook his illness to the path, and his illnessbecame the means by which he realized the truenature. Later he sang many songs about how hedid that.The metaphor of flourishing a lance in space isused because, when one flourishes a lance or asword in space, there is no obstruction, there isno hindrance to it. It moves very freely. It does notmove once and then run into something. It is

9


10/47

never hindered by anything.This is an example of what the true nature is

like, and what realization of the true nature is like;it is completely unhindered. It is open, spacious,and relaxed.

This song is very much in accord with themeaning of the verses we have studied from thesixty stanzas of reasoning, because the sixtystanzas of reasoning talks about the true nature,which is the complete freedom from any ideasabout it, which nature is also completely open,spacious, and relaxed.

The view is withoutany focus or object.

The meditation iswithout any grasping.The conduct iswithout any type ofattachment or bias.

These three describe the true nature. Bothteachings are talking about the same state ofopenness and spaciousness.)

Namo ratna guru!

Oh paragon of beings,you are the Dharmakaya, treasure isle,the treasure too, Sambhogakaya myriad forms,as Nirmanakaya you fulfill the needs ofwanderers,oh precious lord, I bow respectfully to you.

(i.e. The result: the three kayas. This seems to saythat everything is empty except those

(Yogacara?). But the message is probably that,although everything is empty, it is not non-existent. This is the inseparability of appearanceand emptiness. The fact that everything is alreadypure when perceived with the wisdom eye. Areminder that we have always had the potential tobe a Buddha, and that we can be a Buddha if we

10


11/47

purify our body, speech and mind byaccumulating both merit and wisdom.)

A decisive understanding of true reality,without preference for either samsara or nirvana,

conviction reached, the mind wavers no more,these are three that render view unhindered,like a lance that flashes free in the open sky.

(i.e. The view is without any focus or object.Transcending all extremes, all views, allappearances, all objects and phenomena.Meaning there is no view to reach, nounderstanding to acquire, or to reject. All viewsare superimposed onto the true reality. They areall obstructions if accepted as absolutely right, or

rejected as absolutely wrong (because they mightbe used as skilful means depending on thesituation). All objects, phenomena, views shouldbe directly seen for what they really are:dependently arisen, empty of inherent existence --not existent, not non-existent, not both, notneither.

Since everything is empty of inherent existence,and we know this, we are free to see anything theway we want. We don't have to see this or that, orunderstand this or that.

The conviction is the conviction of the ground:the confirmed understanding that everything isthe manifestation of mind with no limitation, thetwo truths, the Buddha nature, the inseparabilityof appearances and emptiness, thetranscendence of all extremes ...A free view, without obstacles, without anythingreal that would stop it.)

Cutting through the root, it holds its own ground,the six consciousnesses are unspoiled byalteration,free of the effort of trying to remember what to do,these are three that make meditation fully free,like a lance flashing free in the open sky.

(i.e. The meditation is without any grasping.Beyond / transcending consciousnesses, mindcontrol; beyond conceptualization and non-

11


12/47

conceptualization.Meaning we should not try to control the mind inany way, nor let it go wild (not dwelling in thepast, present or future; not to meditate, not toanalyze, leave it to itself -- just looking directly at

it). We just have to be aware of everything thatgoes through it, in order to directly see dependentorigination, the real nature of the mind, the realnature of everything - Mahamudra. Any control, ornon-control, of the mind would be an hindrance.The mind and all mental states are all empty ofinherent existence.

Since the mind and its states are all empty ofinherent existence, and we know this, we are freeto create anything with it. We don't have to force itto be this way or that way.

The meditation is to maintain the awareness ofthe ground.A meditation without real states to reach orcontrol.)

Experiences are natural and unhindered,fear, depression, and anxiety are nowhere to befound,victory is gained over belief in duality,these are three that render conduct fully free,like a lance that flashes free in the open sky.

(i.e. The conduct is without any type ofattachment or bias.Beyond / transcending all opposition, all dualities.Meaning opting for the middle way: not acceptinganything as absolute and going for "it", and notrejecting anything because anything can be usedas a skilful means depending on thecircumstances and the person. Accepting orrejecting any experience as absolutely good orbad or indifferent would be an obstacle. Allexperiences are empty of inherent existence.

Since everything is empty of inherent existence,and we know this, there is no absolute right orwrong, and we are free to do anything. We are notforced to act this way or that way, to control thisor that, to reach this or that.No matter what we are doing, if we are alwaysable to maintain this awareness of this ultimate

12


13/47

essence, then that is the true, profound action.A conduct that is not conditioned by the belief inabsolutes -- like good, bad, right, wrong, ...)

Enlightenments five dimensions have been there

all alongthey directly manifest through experience.Desire for Buddhahood is exhausted,these are three that make fruition fully free,like a lance flashing free in the open sky.

(i.e. Transcending the desire for Buddhahood, thedesire to develop the five wisdoms, the desire toescape samsara and reach nirvana. The potential /Buddha nature / the five wisdoms have alwaysbeen there. Samsara and nirvana are not different,

although not the same. There is no fruit to workfor; it is already there. Meaning you do not have toforce the fives wisdoms. It is just a matter ofperception. Just removing ignorance, directlyseeing the real nature of the mind and ofeverything, is enough. There is no Buddhahood toreached, and nobody to bring there. Thinking theyare real would be an obstacle. Samsara andnirvana are of the same nature, emptiness.

Since everything is empty of inherent existence,and we know this, we don't have to work to

produce enlightenment. We are free to dowhatever.A fruit that is not produced / conditioned /dependent.)

Transgressions and downfalls have been purefrom the beginning,experience is clarity and emptiness without stain,self-importance has been dispensed with,these are three that make sacred commitmentsfully free,like a lance that flashes free in the open sky.

(i.e. Beyond / transcending good and bad deeds,vows, commitments. Meaning there is no absoluteright and wrong things to do, to speak or to think.Holding to the vows as something absolute wouldbe an obstacle too. All actions are empty ofinherent existence, and so is their consequences.

13


14/47

Since everything is empty of inherent existence,and we know this, we don't have to force our selfto not do some thing, or do some other things, inorder to save our self. We are free to do whatever.Vows that are not based on the belief in

absolutes, like real transgressions and downfalls.)

Wanting for oneself is exhausted,love without strife flows in waves,undaunted, tireless, unselfish too,these are three that make compassion fully free,like a lance flashing free in the open sky.

(i.e. Beyond / transcending the duality self-vs.-others. The inseparability of compassion andemptiness. Meaning that maintaining the duality

of a self helping others is also an obstacle.Rejecting the duality would also be a mistake.Since everything is empty of inherent existence,

and we know this, we don't have to force our selfto develop loving-kindness and compassion, inorder to save our self. We are free to do whatever.We have compassion because we see the realnature of the mind of everybody, the potential, theBuddha nature.Compassion that is not done on purpose)

The muddiness of clinging is clarified,causes and conditions shine clearly likereflections,the subtle art of what and what not to do ismastered,these are three that make interdependence fullyfree,like a lance that flashes free in the open sky.

(i.e. Beyond / transcending dependentorigination / the wheel of life / causality space andtime. Meaning that holding to the view ofdependent origination -- or emptiness -- asabsolute is also an obstacle. Rejecting themwould also be a mistake. They are also empty ofinherent existence.

Since everything is empty of inherent existence,and we know this, we are no more subject of anydeterminism. We are totally free.

14


15/47

Free from the determinism of the wheel ofsamsara - no absolute causality)

Prayers of aspiration set long ago now awaken,whatever is done is of benefit to others,

performance is effortless and natural,these three make activity unhindered,like a lance flashing free in the open sky.

(i.e. Beyond / transcending karma. The union ofcompassion and emptiness.

Since everything is empty of inherent existence,and we know this, we are not completelyconditioned by our karma. We are totally free.Free from the determinism of karma - no absolutekarma.)

In this well-known place called white garudathis small melody tells of eight lances flashingfreely.Borne on the waves of the excellent gurusblessings,it appeared in the mind and now has been put tosong.

(i.e. No substantiality anywhere.We use those tools as an adapted progressive

path, but we also know, simultaneously, that theyare all empty of inherent existence. In this way,they do not become obstacles.

Since everything is empty of inherent existence,and we know this, we are totally free.Total freedom)

Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, translated intwo separate version by Tony Duff and Jim Scott. These were combinedand edited by Ari Goldfield, June 17, 1997.

Ii - selected verses from Nargarjunas seventy stanzas on emptiness

- see also the logic that refutes the idea that anything is truly existent

Rsum:

All dharmas are empty.

15


16/47

Proof 3: examinewhether or not, at thetime of the cause, theresult either existed ordid not exist. They

cannot be separate, noroverlapping.

Proof 2: examine aphenomenon todetermine whether itexists as something thatis one or many.

Transcending thedualities of the four

traditional perversions.

Transcending causality/ the wheel of life

Transcending the fourextreme positions: thetetralemma

Transcendingsamsara / the cycle of

karma and the fiveaggregates

Everything is merelyimputed by the mind,illusions.

Transcending theduality dependentorigination vs.emptiness: the union of

the two truths

Seeing the real natureof everything - no moreattachments to thoseillusions ...

16


17/47

Entities do not existin their causes, in their conditions,in aggregations of many things, or in individualthings.Therefore, all entities are empty.

(i.e. All dharmas are empty.)

Because it already exists, that which exists doesnot arise.Because it does not exist, that which does notexist does not arise.Because they contradict each other, existenceand nonexistence do notarise togethersince there is no arising, there is no remaining or

cessation either.(i.e. Proof #1: we can develop a reasoning usingthis logic. We can say that suffering is notsomething that ever arises. Why? Because, itdoesnt arise from being existent when its causeis present. And it doesnt arise from beingnonexistent when its cause is present. And itdoesnt arise from being both existent andnonexistent when its cause is present. And itdoesnt arise from some other possibility. -- that

is the tetra lemma.Nargarjuna had five main types of reasoningswith which he demonstrated that phenomena donot truly exist. One of them was this, to examinewhether or not, at the time of the cause, the resulteither existed or did not exist.)

Without one there are not many, andwithout many there is not one.Therefore, dependently arisen entities like thesehave no characteristics.

(i.e. Proof #2: another one of Nargarjunasreasonings is to examine a phenomenon todetermine whether it exists as something that isone or many. This verse shows how these ideasof one and many are really just dependentlyarisen and, therefore, not truly existent. Adependently arisen entity, anything that has

17


18/47

arisen in dependence on other things, has nocharacteristics, which means that it has nosubstantial essence. It is not something that trulyexists because it is neither one unitary thing noris it the coming together of many things.

All dependently occurring appearances have nosubstantial essences because they are beyondbeing either one indivisible thing or manyindivisible things.)

In the true nature there is neither permanence norimpermanence,neither self nor non-self, neither clean noruncleanand neither happiness nor suffering.Therefore, the four mistaken views do not exist.

(i.e. Transcending the dualities of the fourtraditional perversions - an.iv.49: we might thinkthat the afflictions, the afflicted mental states, arethings that are real, that the kleshas are thingsthat have substance to them. We might think that,because there are mistaken views, wrong ways ofseeing things, which then give rise to emotionalafflictions in our minds. But these wrong views donot really exist either. There is really no suchthing as a wrong view. Mistaken views, which

appear in our minds, are just mere appearances.Since these four mistaken views do not reallyexist, that which arises from themthe three mainafflictions: ignorance, desire-attachment, andaversion-also do not really exist. They have nosubstantial essence. They are unborn. They neverreally arise.)

Without a father there is no son, and without ason there is no father. (i.e. Like cause and effect)these two do not exist without depending on eachother.Neither do they exist simultaneously.The twelve links are exactly the same.

(i.e. Transcending causality / the wheel of life: likethe theory of dependent origination. -- we mightthink that the twelve links of cyclic existencereally exist, that dependent arising is something

18


19/47

real, that there really are things that are producedby other things. And we might think that there arethings that are produced by that which producesthem. ...)

Composite and un-composite phenomenaare not many, are not one,are not existent, are not nonexistent, and are notboth existent and nonexistent.These words apply to all phenomena withoutexception..(i.e. Transcending the four extreme positions tetra lemma: because the Buddha taught thatcomposite phenomena, which come into being asa result of different things coming together, do

not truly exist, we might then be inclined to thinkthat un-composite phenomena truly exist, butthey dont.If we made a reasoning out of this, we would saythat no composite phenomenon has anysubstantial existence because compositephenomena are neither one thing nor the comingtogether of many things. They neither exist, nordo they not exist.The last line says that these words apply to allphenomena without exception, which means that

the reasonings in this verse may be applied toanything.)

Defiled actions have afflictions as their cause,And the afflictions themselves arise due to defiledactions.The body also has defiled actions as its cause;So all three are empty of essence.

(i.e. transcendence of samsara / the cycle ofkarma and the five aggregates: we might thinkthat the cycle of existence is real, that existence isreal because the body seems something real. wemight think that the actions that the body takesare real and that the afflictive mental states whichpropel those actions are real.)

All formations are like unreal cities in the sky,illusions, mirages, falling hairs,

19


20/47

foam, bubbles, phantoms,dreams and wheels of firethey have absolutely no core or substance tothem.

(i.e. Everything is merely imputed by the mind.)

The unequaled thus gone oneexplicitly taught thatsince all entities are empty of any inherent nature,all phenomena are dependently arisen.

(i.e. Transcending the duality dependentorigination vs. emptiness: one implies the other;one cannot exist without the other; they areinterdependent. They are not different, not the

same.Why is it that the Buddha taught that phenomenaare dependently arisen? It is because they areempty of any inherent nature. Since they areempty of any inherent nature, the Buddha taughtthat they are dependently arisen.If phenomena were truly existent, what would thatmean? It would mean that they existedindependently of any causes and conditions. Itwould mean that they existed in a permanentfashion that didnt depend on anything else. If

phenomena were really like that, there would beno reason to teach about dependent arising,because nothing would need to arise independence on anything else. It is becausephenomena do not have any inherent essence oftheir own, that they are not independent and,therefore, have no other way to exist butdependently, that the Buddha taught dependentarising. The Buddha taught that they rely ondifferent causes and conditions for theirappearance.)

When one understands that "this arose fromthose conditions,"the net of wrong views is lifted.One abandons desire, ignorance and aversion,and attains the undefiled state of nirvana.

(i.e. Seeing the real nature of everything - no more

20


21/47

attachments to those illusions ...: the last versetalks about the advantages of understanding thistruth of dependent arising. When you understanddependent arising, you are no longer ensnared inthe net of wrong views, which entail either

thinking that things are really substantiallyexistent or that there is just nothing at all.Samsaric beings cling to one or the other of thesethoughts. Dependent arising shows that none ofthe things that you might think of aresubstantially existent. So, you are led to anunderstanding of the true reality, which isfreedom from all of these different types of ideas.When that happens, you naturally abandon desire,ignorance, and aversion. You abandon all of themental afflictions and attain the state of nirvana,

which is not stained by any of them.)Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, adapted by ArIGoldfield from a translation in Nargarjuna: studies in the writings andphilosophy of Nargarjuna, Christian Lindtner, Motilal Banarsidasspublishers, New Delhi, 1990, pp. 31-69. May 17, 1997.

Gyalwa Gtsangpas melody of the eight types of non-duality

- see also the transmission for Gtsangpa's song: melody of the eighttypes of non-duality

(commentary: this song takes eight pairs ofopposites and shows that in the true nature ofthings, these opposites do not truly exist. Thenonexistence of these opposites is described bythe terms duality and equality, equality in thesense that all things are in their true sense equal.(i.e. Not separate, not different, but not the same)this is taught in both the great vehicle, Mahayana,and in the tantric vehicle, Vajrayna. It is taught inboth vehicles that, in terms of true reality, nirvanaand samsara are indistinguishable, unidentifiable,and inseparable. This is easy to understand if wethink about a dream. We may think things'appearing in a dream to be very contradictory toeach other, but in reality these things do not exist.Therefore, there is no difference among them.For example, if we dream of being bound up iniron chains, and then of being set free, these two

21


22/47

events appear to be opposite to each other, but inreality there were no such occurrences. None of itever really happened. In terms of true reality,neither state - being bound or being unbound -had any substance, so there was no essential

difference between them. You might also dream ofseeing something that seems very clean and pure,and in the same dream of seeing an appearancethat looks completely disgusting and very dirty.But these are just appearances; there is nosubstance to them. It is only from the perspectiveof our thoughts that there is clean and dirty - fromthe perspective of true reality there is no suchdistinction. That is why true reality is said to bedevoid of two: because none of these distinctionsactually exists. It is also said to be the equality of

all the mental distinctions which are made inthought but which are not real.It is taught that samsara and nirvana areindistinguishable, that they are not separable inany way. If we think about the nature of a dream,we will understand what the root of our confusionis. All of the appearances in a dream areappearance and emptiness inseparable. Theyappear but they are empty of any substance at thesame time. Yet we take them to be true and real,because we are not aware of their true nature. Wehave a dream and we think that everything in thatdream is real. We interact with it as though it werereal and so we suffer as a result. If, on the otherhand, we have a dream, and at the same time weknow that it is just a dream, then whateverhappens is not a problem. Whatever happens weknow to be merely a dream appearance. Whateverit is an appearance of, we know that it is merelyappearance and emptiness inseparable. None ofthe distinctions that we see and hear in the dreamreally exist. Then, what is the true nature? Thetrue reality is beyond there being any distinctionor not being any distinction. The true reality isbeyond any of these thoughts that we might haveabout it.

Transcending all dualities(removing all oppositions, all obsessions, all desires and fears, all

obstacles and hindrances = total bliss.

22


23/47

The mind works with dualities, creating things inopposition of each other. But if we look at anypair of opposites, we find that they are notexisting independently of each other, that they areinterdependent, that they are not separate or

different, and not the same. In fact they have thesame nature of being merely labeled by the mind,dependently arisen. They are empty of inherentexistence because dependently arisen, dependenton the mind.

Empty does not mean non-existence. It isbeyond the four extreme positions of existence,non-existence, both, and neither. It isinconceivable. It is the inseparability ofappearance and emptiness, the union of the twotruths.

If you look at the real nature of the mind, yousee the real nature of everything, and you see thereal nature of all oppositions, of all dualities. Yousee that they are all arisen in dependence of themind, that they are all of the same nature ofemptiness, inseparable appearance andemptiness. Everything is relative. Nothing isabsolutely good or bad, right or wrong, desirableor non-desirable. Then all attachments for thoseillusions, all desires, all fears, all the stresscaused by the oppositions are dropped. Allobstacles and hindrances are gone from the mind.The view, meditation and conduct are free. Andwhat is left is total bliss.

Everything is equal in emptiness

Namo guru!

The precious lord embodies enlightenments fivedimensions.I prostrate to and praise this precious onewho dispels the darkness of wanderers sufferingwith non-dual, great, everlasting bliss.

Wonderful visions of yidam deities andfearsome apparitions of obstructing demons arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. Good and bad are not different, not the same.)

23


24/47

Obtaining high rebirth or liberation andfalling into the three unhappy destinations arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. High and low rebirths are not different, not

the same.)

The mind busy with perceived and perceiver andthe peaceful state of non-conceptuality arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. Hindrances and pure meditation are notdifferent, not the same.)

Complete happiness and comfort andoverwhelming pain and suffering are

not separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. Suffering and happiness are not different, notthe same.)

Being well respected and worshipfully served andbeing derisively laughed at and beaten arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. Respect and ridicule are not different, not thesame.)

Wandering alone in mountain retreats andtraveling the countries of the world arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. Solitude and seeing all the wonders of theworld are not different, not the same.)

Having the finest food and drink andliving in hunger without nourishment arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!(i.e. Pain and satisfaction are not different, not thesame.)

Not crashing the ground with your skull andtaking birth again and again arenot separable within the pure expanseso! How joyful! How happy! Sudden victory!

24


25/47

(i.e. Samsara and nirvana are not different, not thesame.)

This is the melody of the eight types of non-duality;

I have but a mere understanding of what trueunion is;not falling into confusion is very important.(i.e. Everything is equal in emptiness. There is nomore opposite, no required discrimination, nostress. Only total bliss.)

Under the guidance of Khenpo Tsultrim Gyamptso Rinpoche, translated byTony Duff in January 1996, and edited by Ari Goldfield, June 18, 1997.

More: five types of reasonings that Nargarjuna used to demonstrate the

truth of emptiness.

The first one isdependent arising.Phenomena do not trulyexist because they aredependently arisen.

The second one is thatphenomena do not trulyexist because they are

neither one nor many.

The third is to analyzethe cause to see whetheror not the result exists atthe time of the cause ordoes not exist at thetime of the cause.

The fourth way todemonstrate emptiness

is to look at arisingitself. This one is calledthe vajra thunderboltreasoning. It says thatphenomena do not trulyarise because they arenever really born. Wecan say that they are

25


26/47

never born because wecan demonstrate thatthey are not born fromany of the fourpossibilities. They do

not arise fromthemselves. They do notarise from somethingdifferent fromthemselves. They do notarise both fromthemselves and fromsomething different fromthemselves.And they dont arisefrom something that is

neither themselves nordifferent fromthemselvesin otherwords, they dont arisewithout any cause.*thats the fourthpossibility.

The fifth reasoning iscalled the examination ofcause and effect

together, and it is alsocalled the reasoning thatlooks at the fourpossibilities. But, theseare four differentpossibilities from thosediscussed above. Byexamination itdemonstrates that oneresult does not arisefrom one cause or manycauses and that manyresults do not arise fromone cause or manycauses. Thats what thefive reasonings are.

If we consider these five reasonings in terms ofstages, they would be in this order.

26


27/47

First, you would usethe reasoning thatexamines the essence,or the substance, ofphenomenawhich is

the one that sees thatthey are neither one normany.

Then you would look atthe cause and see thatphenomena neither existat the time of their causenor do they not exist atthe time of their cause.

Then you would look atthe cause and result

together, which is theexamination of thoselast four possibilities.

Then you would look atarising, the vajrathunderbolt reasoning,and see that phenomenado not ever really arise,

because they do notarise from any of thefirst set of fourpossibilities that wementioned.

And finally, you wouldunderstand thatphenomena are justmere appearancesbecause they are

dependently arisen.

These five reasonings are the root of all thereasonings in the six collections of reasoningsof Nargarjuna. Nargarjuna wrote six different textsin which he expounded the view of the middleway. There are many different branches of these

27


28/47

reasonings, and many different ways you coulduse them, but they all stem from these five.)

III - selected verses from Nargarjunas the refutation of criticism

- see also everything is just appearance and emptiness inseparable

Everything is merelyimputed by the mind,illusions, dependentlyarisen.

But still one illusorypath can help to removethe belief in the inherentexistence of those

illusions

Dependent originationimplies emptiness; andemptiness impliesdependent origination.One cannot exist withoutthe other. They areinterdependent. They arenot different / separate,not the same. They are

the ground, the twotruths: conventionaltruth (based on inherentexistence causalityspace and time) andultimate truth(emptiness).

But, the true nature, theDharmadhatu, is notdependent origination

(realism), not emptiness(idealism or nihilism),not both in opposition ofeach other forming a realduality (dualism), andnot something else thatwould eliminate theduality completely

28


29/47

(monism / oneness).That is the tetra lemma.The true nature isinconceivable, beyondany description, beyond

any conceptualization,beyond any duality,beyond any view. So anydescription of it, anyview would necessarilybe flawed. Nargarjunadoes not propose such atranscendental view.

The middle way is notaccepting any of the four

extreme position as theabsolute true nature ofeverything, nor rejectingany of those fourpositions because, evenif they are illusions orempty of inherentexistence, they can beused as skilful means tofight the extremetendencies of another

illusory position. Liberation is seeing thereal nature of the mind,and of everything. Andthis is called the unionof the two truths. It isseeing the dependentlyarisen appearances, andtheir ultimate nature /emptiness, at the same

time. When one isconstantly aware of thereal nature of the mind,one has realized theunion of the two truths.

Dependently arisen entitiesare called "emptiness,"

29


30/47

for that which is dependently arisenis that which has no inherent nature.

(i.e. Dependent origination - emptiness:commentary: all entities that are arisen from

causes and conditions are called emptiness; theyare of the nature of emptiness. That which isdependently arisen, that which arises due tocauses and conditions, has no inherent nature ofits own. It has no independent nature. This versedemonstrates that whatever dependently arises isnecessarily empty of true existence. Everythingthat is dependently arisen is pervaded byemptiness. There is nothing that is dependentlyarisen which is somehow outside of the scope ofemptiness. Also, within the expanse of emptiness

all different types of things arise due to thecoming together of various causes andconditions.... In the same way, all appearanceswhathappened in past lives and what may happen infuture lives, all appearances of actions and theeffects of actionsappear due to the comingtogether of various different causes andconditions. They are pervaded by emptiness, andwithin emptiness they all arise.)

One magical creation halts another;one illusory being puts an end tothe wrong views of his illusory opponent.When I refute the arguments of others, that isexactly what is happening.

(i.e. One illusory antidote can fight anotherillusion:commentary: those who believed that thingsreally exist said to people who espoused themiddle way, like Nargarjuna, "you say that allphenomena are empty. And if that is true, thenyour words are also empty. And all yourreasonings are empty. How can your reasoningsdo anything? If your words and your reasoningsare empty of any substance, then how do theyhave the power to refute the ideas of others? Howdo they have the power to describe what is thecorrect view?" The answer that Nargarjuna gave

30


31/47

to them is in this verse.In the same way, all of the appearances in thecycle of existence, all of the appearances in thethree realms of existence, are just like an illusionand like a dream. They are mere appearances that

are empty of any substantial existence or anyinherent nature. Because we take theseappearances to be true, we suffer. That is theproblem. But there is an antidote for that problem,and that antidote is the practice of the dharma.The dharma reverses our attachment to theseappearances as being real. The crux of ourproblem is that we take these appearances to bereal. That does not mean that the dharma itself, inorder to serve as an effective antidote, has to besomething real, either. The reasonings of the

dharma do not have to be something real,because they are all equally illusory, equally mereappearance.)

Another example: suppose a man falls in lovewith an illusory woman,then another illusion comes alongand shows the man what a fool he has beenthats my work.

(i.e. One illusory antidote can fight another

illusion:commentary: they are just as illusory as thewoman. But they still have the ability to reversethis persons thought that this illusory woman issomething real.According to the Prajpramit sutras, which arethe sutras of the transcendent perfection ofwisdom, samsara, the cycle of existence, is emptyof any inherent or substantial existence. Nirvana,the transcendence of suffering, is also empty ofany inherent existence. Samsara, the cycle ofexistence, is just appearance and emptinessinseparable. Nirvana is just appearance andemptiness inseparable. None of the sentientbeings, none of us have any substance. We are

just appearance and emptiness inseparable. TheBuddhas are just appearance and emptinessinseparable. Everything is just appearance andemptiness inseparable. And yet, when a suitable

31


32/47

person hears the words of the dharma, then theycan reverse their clinging to all of these things,ourselves included, as being real. They canunderstand that it is all just like illusionsthat itis all just appearance and emptiness inseparable.)

If I took a position,then I would have a flaw.Since I take no position,I have no flaw at all.

(i.e. The true nature is inconceivable - one canonly say that is it beyond the four extremepositions - the tetra lemma - that is all: a negationwithout affirming anything.

Commentary: then the opponents of Nargarjuna

said to him, "Nargarjuna, you go around refutingeveryone elses view. What about your view? Youhave a view. You talk about emptiness as beingthe ultimate truth. That view also has a flaw,because, as it is a view, it can also be refuted."Nargarjuna responded with a verse, which statesthat if he had a position, then he would have aflaw.Nargarjuna refutes all propositions. He refutes allideas, and he cuts through all objects of focus.These three things. If Nargarjuna had some view

or some proposition, then he would have a flaw.But he doesnt. If he had some idea, then hewould have a flaw, but he doesnt. If he had anyobject of focusin terms of the ultimate truthbeing this or thatthen he would have a flaw. Buthe doesnt. Therefore, he has no flaw.In the tradition of Nargarjuna, all views, allpropositions are refuted, but nothing is proposedin their place. All ideas are refuted, but nothing isthought of in their place. All objects that could befocused on are cut through, but nothing isfocused on in their place. Nargarjuna refutes theidea that things truly exist, but he does not sayanything else. That is the end of the discussion.The reason Nargarjuna does things in this way isthat the ultimate truth is something in which thereare no names at all. So there is nothing that canbe said about it. The ultimate truth transcends allconvention, all concepts, all terms. And so no

32


33/47

term can be applied to it. That is why Nargarjuna,once he refutes the views of others, does notpropose anything himself.)

If the son is produced by the father,

but the father is also produced by that very son,then will you please tell me,which one is the true "cause" and which the true"result?"

(i.e. Transcending causality / dependentorigination:commentary: there were those who believed thatthings truly exist because they thought there werereally causes and there were really results; therewere things that did the producing, and that there

were things that were produced. The verse is aresponse to that type of view.If we look at this question in terms of a grossview, in terms of a continuum, then we say thatthe father produces the son. But if we analyze thatcontinuum in terms of the individual moments,which are completely distinct, and then try to findthe exact point at which the producer producesand what is produced is produced, then we willsee that there is no way that one can come beforethe other. They exist only in dependence upon

each other. Therefore, one cannot exist before theother one does. Therefore, it is nonsensical tospeak of one of them being the producer. If theproducer does not exist before the produced, thenhow can it be the producer of the produced?)

If emptiness is possible,then all objects are possible, all levels attainable.If emptiness is impossible,then everything else is impossible as well.

(i.e. Emptiness - dependent origination:commentary: another criticism that was broughtagainst the followers of the middle way, andagainst Nargarjuna in particular, by otherBuddhist and by non-Buddhists alike, was that, ifphenomena were really empty, if there werenothing that was truly existent, then that wouldmean that there would be no such thing as cause

33


34/47

and effect, there would be no such things as pastand future lives, there would be no such thing asthe three jewels, there would be no such thing asattaining Buddhahood. In response to that,Nargarjuna composed this verse.

Here Nargarjuna argues that the actual situation isjust the reverse of what these people claimed.Only because phenomena are empty of trueexistence can all of these different kinds ofappearances manifest. If phenomena were trulyexistent, solid, and unchanging, then there couldnot be a cause and a result with respect to thesephenomena, because nothing would ever change.

You could not possibly attain Buddhahood or anyother level of realization, as nothing would everchange. Everything would be independently

existentnot affected by causes and conditions.And therefore no change would be possible.)

I prostrate to the awakened one, the Buddha,who taught that dependent arising and emptinesshave the same meaning,and that this is the middle way path.

(i.e. Transcending the duality dependentorigination vs. emptiness: one implies the other;one cannot exist without the other; they are

interdependent. They are not different / have thesame meaning, not the same. The middle way isnot accepting any of those as the real nature, andnot rejecting any of those because they are theantidote of each other. But they do not form a realduality, a real opposition either. The true reality isnot dependent origination (based on somerealism), not emptiness (which can lead tonihilism if taken too seriously), not both inopposition / dualism, not something else thateliminates the duality completely / monism. Thereal nature of everything is inconceivable, but wecall it the union of the two truths, theinseparability of appearances and emptiness.Commentary: this is a prostration to the Buddha,because the Buddha taught dependent arising.That is the reason why Nargarjuna prostrates tothe Buddha. Also, Nargarjuna points out to us thatdependent arising, emptiness, and the middle way

34


35/47

path, which is free from all extremes, have theexact same meaning. They are the same teaching.The teaching of the middle way, the teaching onemptiness, and the teaching on dependentarising, all have the same import and the same

meaning. Because the Buddha taught this, theBuddhas words are supreme, and the meaning ofthe Buddhas words is unsurpassed. For thisreason, Nargarjuna prostrates to the Buddha.The Buddha taught that dependent arising andemptiness have the same meaning and areinseparable. This is not something that can beharmed or refuted by reasoning. Because theBuddhas teachings about dependent arising andemptiness cannot be defeated by reasoning,Nargarjuna prostrates to the Buddha. This is the

manner in which homage is paid in a traditiongrounded in reasoning. The one to whom weprostrate is the one who speaks words whichcannot be refuted. We test these words and findthem to be completely valid and irrefutable by anytype of argument. For that reason we prostrate tothat personnot for any other reason.)

Your words are supreme, their meaning unsurpassed. (concludinghomage) under the guidance of Khenpo Tsultrim Gyamtso Rinpoche,translated by ArI Goldfield, may 21, 1997.

Gyalwa Gtsangpas seven delights

- see also discussion on the song seven delights

Rsum:

The seven types of "negativities/difficulties":

1. Thoughts, 2.Kleshas, 3. Obstacles,

4. Karmicconsequences, 5.Illness, 6. Death,

7. Adverse conditions.

35


36/47

To solution is not to try to reject them, to fightthem, but to use them on the path. They could beuses as motivation to renounce samsara, todevelop compassion and to practice the dharmamore, as lessons in burning accumulated karma,

as objects of meditation while seeking their realnature, and as opportunities to realize the truenature of the mind, which is clear light. Thesolution is thus the middle way: not acceptingthem as real, not rejecting them or fighting them,but seeking and directly seeing their real nature.We need them to change, to practice, toexperiment, to get feedback, to learn, to mature,to develop wisdom and be liberated. They areperfect as they are. That is the Buddhaeverywhere teaching us the real nature of

everything.Use them as teachings;

everything is already pure

In terms of relativetruth we can be happywhen we have sufferingbecause that experienceis the cleansing or thepurifying of the seed of

some bad action, whichwe have sown in thepast. Once weexperience its result wewill never have toexperience it again. Wecan have that attitudetowards suffering interms of its mode ofappearance.Suffering from illness is,again, the result of somenegative actions taken inthe past. So the resultwe experience now isillness, sickness. Andagain, we canexperience delight whenillness comes because

36


37/47

we know that that is thepurification of thosenegative actions. Wewon't have to experiencethe ripening of that

particular karma again.The suffering of illnessalso gives us theopportunity to practicetonglen, the practice oftaking and sending,which is a veryimportant practice in theMahayana. When youexperience the sufferingof illness, in the practice

of tonglen you pray thatall the suffering ofillness of all sentientbeings ripens in you atthat moment. You take inall the suffering ofothers and you send outyour own happiness,your own joy, and youimagine that othersexperience thathappiness and joy.When we suffer sicknesswe have the experienceof empathy with others,so it is a very good timeto practice tonglen.When Gtsangpa singsabout illness, he issinging from his ownexperience. Gtsangpabecame quite painfullysick for long periods oftime when he waspracticing in retreat. Buthe never left his retreatto go see a doctor or togo to a hospital. Sincethere were no doctorswhere he was meditating

37


38/47

high up in the rocks, hedid not rely on doctorsor medicine to try to getwell. Instead he took hisillness to the path. Since

he brought his illness tothe path, the illness, infact, became a catalystfor his realization.Eventually, when hebecame realized, hisillness completely wentaway of its own accord.So this verse issomething fromGtsangpa's own

experience.In terms of the relativetruth, the truth ofappearances, when badthings happen, wepractice the dharmamore. Laughter that is agood reason to be happywhen we are in badcircumstances, becausewe practice more. Weremember to practice thedharma.Even death is anextraordinaryopportunity to realize thetrue nature of mind,which is clear light. Whathappens when you die isthat all thoughtsdissolve into clear light.If you meditate on theclear light nature of mindat that time, then it is likeuniting with your mind'sown clear light naturebecause your thoughtsnaturally do that at thepoint of death.

38


39/47

In terms of the ultimatetruth we know they arenot truly existent. Theyare just mereappearance. They are

just dependentlyexistent. So they are justdependently existentideas. And that is to saythat they are notexistent. To say that theyare not existent is to saythat they are of thenature of equality; and tosay that they are of thenature of equality, is to

say that they are of thenature of clear light.Whether they arise ofnot is not important.

- and the realization ofthat is sheer delight.)

Namo ratna guru!

When thoughts that there is something, perceived

and a perceiver,lure my mind away and distract,I dont close my senses gateways to meditatewithout thembut plunge straight into their essential point.Theyre like clouds in the sky; theres thisshimmer where they fly.Thoughts that rise, for me sheer delight!.(i.e. See their real nature: veils, obstaclessuperimposed on the real nature. The middle way:

don't accept concepts for what they appear, anddon't try to stop conceptualization all together,but see through them by looking directly at themuntil seeing the real nature of the mind and ofeverything. Then maintain this pure awareness allthe time.Commentary: the first verse talks about whetheror not there are thoughts arising. The truth is that

39


40/47

whether or not there are thoughts arising, in theultimate truth, in actual reality, there is nodifference. In the ultimate truth there is nodistinction between thoughts arising and notarising. Thoughts arising is just emptiness and

appearance inseparable, and thoughts not-arisingis also appearance and emptiness inseparable.They are both just dependently existent ideas.Whether or not they happen does not make anydifference once you have realized the ultimatetruth.)

When kleshas get me going, and their heat hasgot me burning,I try no antidote to set them right.Like an alchemistic potion turning metal into gold,

what lies in kleshas power to bestowis bliss without contagion, completely undefiled.Kleshas coming up, sheer delight!

(i.e. Realize their non-dual nature and transmutethem into bliss.From the analysis of "melody of the eight types ofnon-duality": if you look at the real nature of themind, you see the real nature of everything, andyou see the real nature of all oppositions, of alldualities. You see that they are all arisen in

dependence of the mind, that they are all of thesame nature of emptiness, inseparableappearance and emptiness. Everything is relative.Nothing is absolutely good or bad, right or wrong,desirable or non-desirable. Then all attachmentsfor those illusions, all desires, all fears, all thestress caused by the oppositions are dropped. Allobstacles and hindrances are gone from the mind.The view, meditation and conduct are free. Andwhat is left is total bliss.Commentary: the reason why we can be happy ifkleshas arise, if afflictive mental states arise, isthat kleshas themselves are empty of anysubstance. They are just mere appearance. Andany antidote we might try to apply to removeafflictive mental states would also be just a mereappearance and not real. The true nature is of thenature of equality of both the afflictions and ofany antidote we might apply. This true nature is

40


41/47

the true nature of mind; it is clear light - and therealization of that is sheer delight.)

When Im plagued by god-like forces or demonicinterference,

I do not drive them out with rites and spells.The thing to chase away is egoistic thinking,built up on the idea of a self.This will turn the ranks of Maras into your ownspecial forces.When obstacles arise, sheer delight!

(i.e. Use them to become self-aware of yourpresent limitations and diminish pride.Commentary: why is it that we can be happy, infact, have sheer delight, when obstacles arise? It

is because, whether obstacles arise or they don'tarise, neither is a real or inherently existent state.They are just dependently existent. Whenobstacles arise that depends upon some idea ofthere not being any obstacles; and there notbeing any obstacles depends on some idea ofwhen there are obstacles. So they are justdependently existent ideas. And that is to say thatthey are not existent. To say that they are notexistent is to say that they are of the nature ofequality; and to say that they are of the nature of

equality, is to say that they are of the nature ofclear light. Whether or not they arise - if one saysthat one is facing obstacles, or that one has noobstacles - these are just dependently arisenideas, not real. When you realize that, then that isan experience of sheer delight.)

When samsara with its anguish has me writhing inits torments,instead of wallowing in misery,I take the greater burden down the greater path totraveland let compassion set me upto take upon myself the sufferings of others.When karmic consequences bloom, delight!

(i.e. Use them to develop understanding ofsuffering and compassion for others.Commentary: why is it an experience of sheer

41


42/47

delight when we are suffering in the pits ofsamsara? The reason is that the pits of samsaraand the pinnacle of nirvana are just dependentlyexistent. To say that they are dependently existentis to say that one exists only in dependence on

the other and vice versa. And that is to say thatthey really do not exist. They are of the nature ofequality. It is the same with happiness andunhappiness. Happiness and suffering exist onlyin dependence on each other.To say, "this is suffering," depends on some ideaof what happiness is. To say, "this is happiness,"does not truly exist because that depends onhaving some idea of what suffering is. To say thatthey are dependently existent is to say that theyare really not existent. They are like happiness

and suffering in a dream.We can have different kinds of happiness anddifferent kinds of suffering in a dream. But theseexperiences are not truly existent. Therefore thelast line says: when karmic consequences bloom,delight. Well, karmic consequences bloomingmeans the results of actions we have taken in thepast, particularly the bad ones that result insuffering. Whether they happen or they do nothappen, they do not truly happen, becausewhether they do or they do not is again justdependently existent - and not truly existent. Interms of relative truth we can be happy when wehave suffering because that experience is thecleansing or the purifying of the seed of some badaction which we have sown in the past. Once weexperience its result we will never have toexperience it again. We can have that attitudetowards suffering in terms of its mode ofappearance. In terms of the ultimate truth weknow it to be not truly existent then when ithappens it is an experience of delight.)

When my body has succumbed to the attacks ofpainful illness,I do not count on medical relief,but take that very illness as a path and by itspowerremove the obscurations blocking me,and use it to encourage the qualities worthwhile.

42


43/47

When illness rears its head, sheer delight!

(i.e. Use it on the path to diminish pride, burn-upkarma, develop compassion and seek the truenature of the mind and or everything.

Commentary: suffering from illness is, again, theresult of some negative actions taken in the past.So the result we experience now is illness,sickness. And again, we can experience delightwhen illness comes because we know that that isthe purification of those negative actions. Wewon't have to experience the ripening of thatparticular karma again.The suffering of illness also gives us theopportunity to practice tonglen, the practice oftaking and sending, which is a very important

practice in the Mahayana. When you experiencethe suffering of illness, in the practice of tonglenyou pray that all the suffering of illness of allsentient beings ripens in you at that moment. Youtake in all the suffering of others and you sendout your own happiness, your own joy, and youimagine that others experience that happinessand joy. When we suffer sickness we have theexperience of empathy with others, so it is a verygood time to practice tonglen. In terms ofunderstanding its ultimate nature we understandthat whether sickness arises or does not arise, itis just a dependent concept. It depends on ourthoughts. When we have an idea that we are sick,it depends on a thought of not being sick; andwhen we have an idea of not being sick, itdepends on some idea of what sickness is like.Realizing the true nature of suffering fromsickness to be equality is also an occasion fordelight.

When Gtsangpa sings about illness, he issinging from his own experience. Gtsangpabecame quite painfully sick for long periods oftime when he was practicing in retreat. But henever left his retreat to go see a doctor or to go toa hospital. Since there were no doctors where hewas meditating high up in the rocks, he did notrely on doctors or medicine to try to get well.Instead he took his illness to the path. Since he

43


44/47

brought his illness to the path, the illness, in fact,became a catalyst for his realization. Eventually,when he became realized, his illness completelywent away of its own accord. So this verse issomething from Gtsangpa's own experience.

There are a couple of reasons why Tibetan yogisand yoginis do not go to see doctors. One reasonis that, when they get sick, then that experienceprovides a good opportunity to realize the truenature. And that is an experience of delight.Moreover, should they happen to die while theyare in retreat, since that is the best way to die,why would they ever want to go to a doctor?Laughter Milarepa sang a song called, how all mywishes can come true. One verse of that songsays, "if I die in this retreat, all alone, then this

yogIs wish will come true." Milarepa sang hissong before he passed away in a cave. Thisshows the extent of his commitment. Even whenhe was dying, he still stayed in a cave. Tibetancaves are quite nice and dry, so you can staythere both in the summertime and the wintertime.)

When its time to leave this body, this illusionarytangle,dont cause yourself anxiety and grief.The thing that you should train in and clear up for

yourself istheres no such thing as dying to be done.Its just clear light, the mother, and child clearlight uniting,when mind forsakes the body, sheer delight!.(i.e. Use it as an opportunity to realize the truenature of the mind.Commentary: why can we have sheer delight atthe point of death? Because it is an extraordinaryopportunity to realize the true nature of mind,which is clear light. What happens when you dieis that all thoughts dissolve into clear light. If youmeditate on the clear light nature of mind at thattime, then it is like uniting with your mind's ownclear light nature because your thoughts naturallydo that at the point of death. And then allthoughts of birth and death - for example: "Imgoing to die, Im going to die," those kinds of

44


45/47

thoughts - are self-liberated in the expanse ofDharmakaya. So, dead, and not dead, are just twonotions that are dependent upon each other. Ifyou have the idea, "I am not dead," it depends onsome idea that "I am dead," and vice versa. For

that reason they are just dependently existent;and to say that they are dependently existent is tosay that they are nonexistent.Another way to think about this is to think abouthow people die. They have a thought, "oh Imdying, Im dying," and then they are dead. Sowhere is death? There is no actual point of death.Between that thought, "Im dying, Im dying," andbeing dead there is nothing. Therefore, there is nodeath. Death has no essence. If we realize that -that there is no death, that death has no essence -

at the point of death, then thoughts of death aresaid to be liberated into the Dharmakaya.)

When the whole things just not working,everythings lined up against you,dont try to find some way to change it all.Here the point to make in your practice is reversethe way you see it.Dont try to make it stop or to improve.Adverse conditions happen ; when they do its sodelightful.

They make a little song of sheer delight!.(i.e. Do not fight it, do not try to control it in orderto defend your "self". Reverse the perspective.Let go of the grasping to a self. The middle way:not accepting, not rejecting. Use it as a motivationto renounce samsara, diminish pride, practice thedharma more, seek permanence. Accept thedifficulties as lessons.Commentary: why is it that we can experiencesheer delight when bad circumstances happen?In terms of the relative truth, the truth ofappearances, when bad things happen, wepractice the dharma more. Laughter that is a goodreason to be happy when we are in badcircumstances, because we practice more. Weremember to practice the dharma. In terms of theultimate nature of bad circumstances, then again,bad circumstances are just dependent for their

45


46/47

existence on some idea of what goodcircumstances are, and vice versa. And so, to saythat they are dependently existent is to say thatthey are not existent. To say that they are notexistent is to say that their nature is clear light. To

say that their nature is clear light, to realize theirtrue nature of being, is to experience sheerdelight.If we are experiencing a time in our lives wheneverything is going great, and we have a great

job, a lot of money, different kinds of things, andwe are surrounded by all our friends all the timeand never encounter anyone whom we don't like,then what happens is that our pride increases. Webecome arrogant about our condition and abouthow everything is going so great for us. Having

more pride leads to more jealousy, becausesomebody might look better than we, and wemight become jealous of them. Also, wheneverything is going great for us, we get distracted.Why should we want to practice the dharma? Wethink, "I don't have to practice right now." so weget distracted.These are all bad things, and they all come fromhaving good circumstances. On the other hand,when we have bad circumstances, when thingsare tough, we have no reason to feel proud. Ourpride diminishes, and correspondingly jealousydiminishes, and then we practice the dharma. Forthis reason dharma practitioners think that badcircumstances are much better than good ones. Itis like that.)

(commentary: when we recite from Gtsangpa, we should know that this isa song sung from his own experience. We should have the exact samedelight as he did, the same type of delight that he had toward all of thesethings. This is quite difficult, but it is important for us to know whatrealization is like, what the experience of realization is like when you realizethat all appearances are just like illusions, just appearance and emptinessinseparable. The ultimate truth is the true nature of mind, which is clearlight. We should know what that realization is like and how Gtsangpaexperienced it.)

(i.e. This is similar to "lojong" - the eight verses of thought transformation -except that here the difficulties are generalized. 1. Instead of seeing thepreciousness of difficult people, we see the preciousness of those seven

46


47/47

types of difficulties. 2. We also acknowledge that they help us to diminishour pride and to build humility, respect and compassion. 3. In giving us therequired feedback, the consequence of our own karma, they give us themotivation to practice awareness and develop insight. 4. We learn tocherish them and to see them as delights because they provide us with the

opportunities to see our limits and to change. 5. We learn to accept thempatiently and then to see them as pure. 6. They are teachings from theBuddha. 7. They give us the motivation to develop non-duality. 8. And toseek the real nature of everything.

47

Madhyamika Teachings

Documents

Transcript of Madhyamika Teachings