Difference between revisions of "The View"
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| − | To receive the teachings on [[Dzogchen]] you must first give rise to [[bodhicitta]], by cultivating [[loving kindness]] and [[compassion]] for all [[sentient beings]] and the wish to bring them to [[enlightenment]]. You should wish that they be free of [[suffering]]. And you should think what the [[cause of suffering]] is, [[non-virtue]], and wish that they be free of it. Then recalling the [[vow]] that you will liberate them from [[suffering]], you should think that you will never waver from that [[vow]]. And [[knowing]] that you cannot yet liberate them, you should pray with great fervor to your [[gurus]] so that with their [[blessings]] you will be able to liberate them. | + | To receive the teachings on [[Dzogchen]] you must first give rise to [[bodhicitta]], by [[cultivating]] [[loving kindness]] and [[compassion]] for all [[sentient beings]] and the wish to bring them to [[enlightenment]]. You should wish that they be free of [[suffering]]. And you should think what the [[cause of suffering]] is, [[non-virtue]], and wish that they be free of it. Then recalling the [[vow]] that you will {{Wiki|liberate}} them from [[suffering]], you should think that you will never waver from that [[vow]]. And [[knowing]] that you cannot yet {{Wiki|liberate}} them, you should pray with great fervor to your [[gurus]] so that with their [[blessings]] you will be able to {{Wiki|liberate}} them. |
| − | In [[Dzogchen]] we speak of the [[primordial]] [[nature]], which is perfect from the very beginning. It is obscured by {{Wiki|confusion}}, even though by [[nature]] it is [[pure]]. It is like {{Wiki|crystal}}, which changes {{Wiki|color}} when placed on different colored cloth. Discursive [[thought]], which appears in the [[form]] of the [[kleshas]], needs to be [[purified]] and converted to [[virtuous]] [[thoughts]]. This is done by engaging in [[relative]] [[skillful means]]. Through the [[relative]] one sees the [[Wikipedia:Absolute (philosophy)|ultimate]]. If you think that you can reach the [[Wikipedia:Absolute (philosophy)|ultimate]] without engaging in the [[relative]], it will be very distant. So you must remove the [[unvirtuous]] and cultivate [[virtuous]] [[thoughts]]. | + | In [[Dzogchen]] we speak of the [[primordial]] [[nature]], which is {{Wiki|perfect}} from the very beginning. It is obscured by {{Wiki|confusion}}, even though by [[nature]] it is [[pure]]. It is like {{Wiki|crystal}}, which changes {{Wiki|color}} when placed on different colored cloth. Discursive [[thought]], which appears in the [[form]] of the [[kleshas]], needs to be [[purified]] and converted to [[virtuous]] [[thoughts]]. This is done by engaging in [[relative]] [[skillful means]]. Through the [[relative]] one sees the [[Wikipedia:Absolute (philosophy)|ultimate]]. If you think that you can reach the [[Wikipedia:Absolute (philosophy)|ultimate]] without engaging in the [[relative]], it will be very distant. So you must remove the [[unvirtuous]] and cultivate [[virtuous]] [[thoughts]]. |
| − | We can train our [[mind]] to be as vast as [[space]]. As the great [[masters]] did, we can train so that everything becomes a companion in practice. Think of all [[beings]] filling [[space]] as our mothers. In this way we will make our [[compassion]] as vast a [[space]]. We should train our [[minds]] as athletes train for sports. But unlike training the [[body]], there is no limit to training the [[mind]]. | + | We can train our [[mind]] to be as vast as [[space]]. As the great [[masters]] did, we can train so that everything becomes a companion in practice. Think of all [[beings]] filling [[space]] as our mothers. In this way we will make our [[compassion]] as vast a [[space]]. We should train our [[minds]] as athletes train for sports. But unlike {{Wiki|training}} the [[body]], there is no limit to {{Wiki|training}} the [[mind]]. |
| − | [[Buddha]] taught [[beings]] of different capacities through the [[three turnings of the wheel of dharma]]. All are based on the teachings of [[relative]] and [[ultimate truth]]. In [[Tibetan]] the [[word]] [[relative]] literally means "all false." What appears to us as {{Wiki|real}} is unreal. All that seems [[permanent]] is not. This is what is meant by false. [[Seeing]] this falsity is the [[truth]] and is what is meant by [[relative truth]]. Anything within in the domain of confused [[mind]] is [[relative truth]]. | + | [[Buddha]] [[taught]] [[beings]] of different capacities through the [[three turnings of the wheel of dharma]]. All are based on the teachings of [[relative]] and [[ultimate truth]]. In [[Tibetan]] the [[word]] [[relative]] literally means "all false." What appears to us as {{Wiki|real}} is unreal. All that seems [[permanent]] is not. This is what is meant by false. [[Seeing]] this falsity is the [[truth]] and is what is meant by [[relative truth]]. Anything within in the domain of confused [[mind]] is [[relative truth]]. |
| − | [[Ultimate truth]] is the original [[nature]], which is the [[dharmadhatu]], the [[suchness]] of [[phenomena]]. It is referred to as [[emptiness]], [[mahamudra]]r [[mahasandhi]], the perfect [[nature]]. It is [[realized]] only by the [[noble ones]]. It is the [[self]] aware [[primordial wisdom]]. It is [[beyond]] the domain of [[thought]], inexpressible, and incomprehensible. It cannot be expressed through [[speech]], shown, pointed to, or demonstrated. The [[body]] cannot {{Wiki|touch}} it, the [[speech]] express it, or [[mind]] think of it. It is known only by discerning the [[primordial wisdom]]. There is no [[duality]] of [[subject]] and [[object]] in it. It is inseparable appearance-emptiness. This [[emptiness]] is the [[dharmadhatu]], the base of all [[phenomena]]. When it is [[realized]], there are no [[Wikipedia:concept|concepts]] or [[kleshas]]. All [[impurities]] have been eliminated. But also there is no [[wisdom]]. | + | [[Ultimate truth]] is the original [[nature]], which is the [[dharmadhatu]], the [[suchness]] of [[phenomena]]. It is referred to as [[emptiness]], [[mahamudra]]r [[mahasandhi]], the {{Wiki|perfect}} [[nature]]. It is [[realized]] only by the [[noble ones]]. It is the [[self]] {{Wiki|aware}} [[primordial wisdom]]. It is [[beyond]] the domain of [[thought]], inexpressible, and incomprehensible. It cannot be expressed through [[speech]], shown, pointed to, or demonstrated. The [[body]] cannot {{Wiki|touch}} it, the [[speech]] express it, or [[mind]] think of it. It is known only by discerning the [[primordial wisdom]]. There is no [[duality]] of [[subject]] and [[object]] in it. It is [[inseparable]] [[appearance-emptiness]]. This [[emptiness]] is the [[dharmadhatu]], the base of all [[phenomena]]. When it is [[realized]], there are no [[Wikipedia:concept|concepts]] or [[kleshas]]. All [[impurities]] have been eliminated. But also there is no [[wisdom]]. |
| − | [[Milarepa]] was asked, "Is it true that in that state there is no [[wisdom]]?" | + | [[Milarepa]] was asked, "Is it true that in that [[state]] there is no [[wisdom]]?" |
He replied, "I cannot say yes or no. You will have to see for yourself." | He replied, "I cannot say yes or no. You will have to see for yourself." | ||
| − | This [[primordial wisdom]] is [[beyond]] the [[duality]] of [[subject]] or [[object]]. It is free of all [[mental]] elaboration. It is [[seeing]] what cannot be seen. There is not so much as a single thing to be [[meditate]] on. But is not a [[Wikipedia:Nihilism|nihilistic]] [[void]]. It is not straying from the [[natural state]]. | + | This [[primordial wisdom]] is [[beyond]] the [[duality]] of [[subject]] or [[object]]. It is free of all [[mental]] [[elaboration]]. It is [[seeing]] what cannot be seen. There is not so much as a single thing to be [[meditate]] on. But is not a [[Wikipedia:Nihilism|nihilistic]] [[void]]. It is not straying from the [[natural state]]. |
| − | To practice one needs to understand and practice both the [[relative]] and [[Wikipedia:Absolute (philosophy)|ultimate]] [[truths]]. One must rely on a qualified [[teacher]] and have the qualities of a good student.. We should listen and [[contemplate]] the teachings of the [[Buddha]]. These teachings are adopted to the differing capacities of [[sentient beings]] and comprise the [[philosophical]] teachings of the [[four schools]]. All these teachings point to the [[Wikipedia:Absolute (philosophy)|ultimate]]. I will briefly explain these schools. | + | To practice one needs to understand and practice both the [[relative]] and [[Wikipedia:Absolute (philosophy)|ultimate]] [[truths]]. One must rely on a qualified [[teacher]] and have the qualities of a good [[student]].. We should listen and [[contemplate]] the teachings of the [[Buddha]]. These teachings are adopted to the differing capacities of [[sentient beings]] and comprise the [[philosophical]] teachings of the [[four schools]]. All these teachings point to the [[Wikipedia:Absolute (philosophy)|ultimate]]. I will briefly explain these schools. |
| − | The [[Vaibhasikas]] categorize all [[phenomena]] into the [[five aggregates]]. They appear to be solid and {{Wiki|real}}, but ultimately they lack a [[self]]. They can be subdivided into [[Wikipedia:Absolute (philosophy)|ultimate]] particles, which truly [[exist]]. [[Consciousness]] can also be subdivided into {{Wiki|individual}} moments of [[consciousness]], which ultimately [[exist]]. The distinction between this and the higher schools is the higher schools do not accept these particles ultimately [[exist]]. | + | The [[Vaibhasikas]] categorize all [[phenomena]] into the [[five aggregates]]. They appear to be solid and {{Wiki|real}}, but ultimately they lack a [[self]]. They can be subdivided into [[Wikipedia:Absolute (philosophy)|ultimate]] {{Wiki|particles}}, which truly [[exist]]. [[Consciousness]] can also be subdivided into {{Wiki|individual}} moments of [[consciousness]], which ultimately [[exist]]. The {{Wiki|distinction}} between this and the higher schools is the higher schools do not accept these {{Wiki|particles}} ultimately [[exist]]. |
The [[Sautantrika]] school says all that appears but does not [[function]] is [[relative truth]]. That which functions is the [[ultimate truth]]. For example, a {{Wiki|real}} cup functions, but a picture of a cup does not. | The [[Sautantrika]] school says all that appears but does not [[function]] is [[relative truth]]. That which functions is the [[ultimate truth]]. For example, a {{Wiki|real}} cup functions, but a picture of a cup does not. | ||
| − | The Cittamatrin school divide [[phenomena]] into three kinds, the imputed, the dependent, and the truly established. The imputed is divided into variegated and the [[Wikipedia:Nothing|nonexistent]]. The variegated are [[Wikipedia:concept|concepts]] like cups and pens. The [[Wikipedia:Nothing|nonexistent]] are like sky [[flowers]] and son of a barren woman. The dependent are mistaken and unmistaken. The mistaken are all [[phenomena]] as they appear to our deluded [[mind]]. The unmistaken are the [[experience]] of a [[noble]] one in post-meditation, where [[phenomena]] are seen as [[dreams]]. The truly established is [[self]] [[Wikipedia:Cognition|cognizing]] [[awareness]]. It is free of the [[duality]] of [[subject]] and [[object]] and [[action]]. Its [[cause]] is [[beyond]] {{Wiki|characteristics}}, its result is [[beyond]] [[aspiration]], and its [[nature]] is [[emptiness]]. | + | The [[Cittamatrin]] school divide [[phenomena]] into three kinds, the [[imputed]], the dependent, and the truly established. The [[imputed]] is divided into variegated and the [[Wikipedia:Nothing|nonexistent]]. The variegated are [[Wikipedia:concept|concepts]] like cups and pens. The [[Wikipedia:Nothing|nonexistent]] are like sky [[flowers]] and son of a barren woman. The dependent are mistaken and unmistaken. The mistaken are all [[phenomena]] as they appear to our deluded [[mind]]. The unmistaken are the [[experience]] of a [[noble]] one in [[post-meditation]], where [[phenomena]] are seen as [[dreams]]. The truly established is [[self]] [[Wikipedia:Cognition|cognizing]] [[awareness]]. It is free of the [[duality]] of [[subject]] and [[object]] and [[action]]. Its [[cause]] is [[beyond]] {{Wiki|characteristics}}, its result is [[beyond]] [[aspiration]], and its [[nature]] is [[emptiness]]. |
| − | The [[Madhyamika school]] is divided into the [[Svatantrika]] and [[Prasangika]] schools. Both assert all [[phenomena]] are [[empty]] But in post-meditation the [[Svatantrika]] posits [[emptiness]] by positive assertions, while the [[Prasangika]] does not. This is different than the distinction between the [[Rangtong]] and [[Shentong]] schools, which was developed after [[Madhyamika]] was introduced into [[Tibet]]. The [[Madhyamikas]] rely of the [[perfection of wisdom sutras]]. Both schools accept [[Nagarjuna]] and [[Aryadeva]] and [[Maitreya's]] Abhismayalamkara. Our schools interprets [[Madhyamika]] though the teachings of [[Shantarakshita]] and Kamaliashia. There is both a mistaken and unmistaken [[relative truth]]. The unmistaken is that which appears to the [[senses]] and functions. That which does not is mistaken. | + | The [[Madhyamika school]] is divided into the [[Svatantrika]] and [[Prasangika]] schools. Both assert all [[phenomena]] are [[empty]] But in [[post-meditation]] the [[Svatantrika]] posits [[emptiness]] by positive assertions, while the [[Prasangika]] does not. This is different than the {{Wiki|distinction}} between the [[Rangtong]] and [[Shentong]] schools, which was developed after [[Madhyamika]] was introduced into [[Tibet]]. The [[Madhyamikas]] rely of the [[perfection of wisdom sutras]]. Both schools accept [[Nagarjuna]] and [[Aryadeva]] and [[Maitreya's]] Abhismayalamkara. Our schools interprets [[Madhyamika]] though the teachings of [[Shantarakshita]] and Kamaliashia. There is both a mistaken and unmistaken [[relative truth]]. The unmistaken is that which appears to the [[senses]] and functions. That which does not is mistaken. |
The [[ultimate truth]] is expressed through analogies and through that which is [[beyond]] {{Wiki|analogy}}. The former is expressed through the statements of the [[perfection of wisdom]], such in the [[Heart Sutra]]. When it says that "[[form]] is [[emptiness]]," that statement goes [[beyond]] the extreme of positing true [[existence]]. The [[sutra]] continues by saying, "[[Emptiness]] is [[form]]," which goes [[beyond]] the extreme of [[nihilism]]. It then says, "[[Form]] is no other than [[emptiness]]," which goes [[beyond]] the third extreme, both [[existence]] and [[Wikipedia:Existence|nonexistence]]. It then says, "[[Emptiness]] is none other than [[form]]," which is [[beyond]] the fourth extreme, neither [[existence]] or [[Wikipedia:Existence|nonexistence]]. | The [[ultimate truth]] is expressed through analogies and through that which is [[beyond]] {{Wiki|analogy}}. The former is expressed through the statements of the [[perfection of wisdom]], such in the [[Heart Sutra]]. When it says that "[[form]] is [[emptiness]]," that statement goes [[beyond]] the extreme of positing true [[existence]]. The [[sutra]] continues by saying, "[[Emptiness]] is [[form]]," which goes [[beyond]] the extreme of [[nihilism]]. It then says, "[[Form]] is no other than [[emptiness]]," which goes [[beyond]] the third extreme, both [[existence]] and [[Wikipedia:Existence|nonexistence]]. It then says, "[[Emptiness]] is none other than [[form]]," which is [[beyond]] the fourth extreme, neither [[existence]] or [[Wikipedia:Existence|nonexistence]]. | ||
| − | Our [[tradition]] does not posit any {{Wiki|analogy}}. It abides in the [[view]] through [[meditation]] which apprehends the [[Wikipedia:Absolute (philosophy)|ultimate]]. Because it is [[beyond]] elaboration, one does not posit anything in post-meditation. So it is [[identical]] with the [[view]] of the [[Prasangika]]. | + | Our [[tradition]] does not posit any {{Wiki|analogy}}. It abides in the [[view]] through [[meditation]] which apprehends the [[Wikipedia:Absolute (philosophy)|ultimate]]. Because it is [[beyond]] [[elaboration]], one does not posit anything in [[post-meditation]]. So it is [[identical]] with the [[view]] of the [[Prasangika]]. |
| − | Q: in [[Nagarjuna's]] Verses in Praise of [[Dharmadhatu]], he seems to be saying that something positive could be said about the [[Wikipedia:Absolute (philosophy)|ultimate]]. Could you say something about this? | + | Q: in [[Nagarjuna's]] Verses in [[Praise]] of [[Dharmadhatu]], he seems to be saying that something positive could be said about the [[Wikipedia:Absolute (philosophy)|ultimate]]. Could you say something about this? |
A: It praises the qualities, but this only his attempt to express the [[Wikipedia:Absolute (philosophy)|ultimate]] in the [[language]] of deluded [[beings]]. The [[Wikipedia:Absolute (philosophy)|ultimate]] is not in the domain of the [[mind]]. | A: It praises the qualities, but this only his attempt to express the [[Wikipedia:Absolute (philosophy)|ultimate]] in the [[language]] of deluded [[beings]]. The [[Wikipedia:Absolute (philosophy)|ultimate]] is not in the domain of the [[mind]]. | ||
Latest revision as of 05:41, 19 December 2015
To receive the teachings on Dzogchen you must first give rise to bodhicitta, by cultivating loving kindness and compassion for all sentient beings and the wish to bring them to enlightenment. You should wish that they be free of suffering. And you should think what the cause of suffering is, non-virtue, and wish that they be free of it. Then recalling the vow that you will liberate them from suffering, you should think that you will never waver from that vow. And knowing that you cannot yet liberate them, you should pray with great fervor to your gurus so that with their blessings you will be able to liberate them.
In Dzogchen we speak of the primordial nature, which is perfect from the very beginning. It is obscured by confusion, even though by nature it is pure. It is like crystal, which changes color when placed on different colored cloth. Discursive thought, which appears in the form of the kleshas, needs to be purified and converted to virtuous thoughts. This is done by engaging in relative skillful means. Through the relative one sees the ultimate. If you think that you can reach the ultimate without engaging in the relative, it will be very distant. So you must remove the unvirtuous and cultivate virtuous thoughts.
We can train our mind to be as vast as space. As the great masters did, we can train so that everything becomes a companion in practice. Think of all beings filling space as our mothers. In this way we will make our compassion as vast a space. We should train our minds as athletes train for sports. But unlike training the body, there is no limit to training the mind.
Buddha taught beings of different capacities through the three turnings of the wheel of dharma. All are based on the teachings of relative and ultimate truth. In Tibetan the word relative literally means "all false." What appears to us as real is unreal. All that seems permanent is not. This is what is meant by false. Seeing this falsity is the truth and is what is meant by relative truth. Anything within in the domain of confused mind is relative truth.
Ultimate truth is the original nature, which is the dharmadhatu, the suchness of phenomena. It is referred to as emptiness, mahamudrar mahasandhi, the perfect nature. It is realized only by the noble ones. It is the self aware primordial wisdom. It is beyond the domain of thought, inexpressible, and incomprehensible. It cannot be expressed through speech, shown, pointed to, or demonstrated. The body cannot touch it, the speech express it, or mind think of it. It is known only by discerning the primordial wisdom. There is no duality of subject and object in it. It is inseparable appearance-emptiness. This emptiness is the dharmadhatu, the base of all phenomena. When it is realized, there are no concepts or kleshas. All impurities have been eliminated. But also there is no wisdom.
Milarepa was asked, "Is it true that in that state there is no wisdom?"
He replied, "I cannot say yes or no. You will have to see for yourself."
This primordial wisdom is beyond the duality of subject or object. It is free of all mental elaboration. It is seeing what cannot be seen. There is not so much as a single thing to be meditate on. But is not a nihilistic void. It is not straying from the natural state.
To practice one needs to understand and practice both the relative and ultimate truths. One must rely on a qualified teacher and have the qualities of a good student.. We should listen and contemplate the teachings of the Buddha. These teachings are adopted to the differing capacities of sentient beings and comprise the philosophical teachings of the four schools. All these teachings point to the ultimate. I will briefly explain these schools.
The Vaibhasikas categorize all phenomena into the five aggregates. They appear to be solid and real, but ultimately they lack a self. They can be subdivided into ultimate particles, which truly exist. Consciousness can also be subdivided into individual moments of consciousness, which ultimately exist. The distinction between this and the higher schools is the higher schools do not accept these particles ultimately exist.
The Sautantrika school says all that appears but does not function is relative truth. That which functions is the ultimate truth. For example, a real cup functions, but a picture of a cup does not.
The Cittamatrin school divide phenomena into three kinds, the imputed, the dependent, and the truly established. The imputed is divided into variegated and the nonexistent. The variegated are concepts like cups and pens. The nonexistent are like sky flowers and son of a barren woman. The dependent are mistaken and unmistaken. The mistaken are all phenomena as they appear to our deluded mind. The unmistaken are the experience of a noble one in post-meditation, where phenomena are seen as dreams. The truly established is self cognizing awareness. It is free of the duality of subject and object and action. Its cause is beyond characteristics, its result is beyond aspiration, and its nature is emptiness.
The Madhyamika school is divided into the Svatantrika and Prasangika schools. Both assert all phenomena are empty But in post-meditation the Svatantrika posits emptiness by positive assertions, while the Prasangika does not. This is different than the distinction between the Rangtong and Shentong schools, which was developed after Madhyamika was introduced into Tibet. The Madhyamikas rely of the perfection of wisdom sutras. Both schools accept Nagarjuna and Aryadeva and Maitreya's Abhismayalamkara. Our schools interprets Madhyamika though the teachings of Shantarakshita and Kamaliashia. There is both a mistaken and unmistaken relative truth. The unmistaken is that which appears to the senses and functions. That which does not is mistaken.
The ultimate truth is expressed through analogies and through that which is beyond analogy. The former is expressed through the statements of the perfection of wisdom, such in the Heart Sutra. When it says that "form is emptiness," that statement goes beyond the extreme of positing true existence. The sutra continues by saying, "Emptiness is form," which goes beyond the extreme of nihilism. It then says, "Form is no other than emptiness," which goes beyond the third extreme, both existence and nonexistence. It then says, "Emptiness is none other than form," which is beyond the fourth extreme, neither existence or nonexistence.
Our tradition does not posit any analogy. It abides in the view through meditation which apprehends the ultimate. Because it is beyond elaboration, one does not posit anything in post-meditation. So it is identical with the view of the Prasangika.
Q: in Nagarjuna's Verses in Praise of Dharmadhatu, he seems to be saying that something positive could be said about the ultimate. Could you say something about this?
A: It praises the qualities, but this only his attempt to express the ultimate in the language of deluded beings. The ultimate is not in the domain of the mind.
Traga Rinpoche
