Difference between revisions of "The Dharmakaya and Emptiness"
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− | Today I will talk briefly about the dharmakaya. When you listen to teachings, you should generate the bodhicitta mind, the desire to obtain obtain Buddhahood for the sake of others. | + | Today I will talk briefly about the [[dharmakaya]]. When you listen to teachings, you should generate the [[bodhicitta]] [[mind]], the [[desire]] to obtain obtain [[Buddhahood]] for the [[sake]] of others. |
− | This seems difficult, but whatever practice you do should be based on that attitude. Even though it seems a bit artificial, you should try to have that attitude. | + | This seems difficult, but whatever practice you do should be based on that [[attitude]]. Even though it seems a bit artificial, you should try to have that [[attitude]]. |
− | If you do that, your practice will generate a great deal of virtue, because your practice will not be aimed for your own benefit. This is so even if the bodhicitta is not genuine. | + | If you do that, your practice will generate a great deal of [[virtue]], because your practice will not be aimed for your [[own]] [[benefit]]. This is so even if the [[bodhicitta]] is not genuine. |
− | Many people confuse loving kindness and compassion with bodhicitta. The attitude you should take is that first I will attain enlightenment so that I can lead all beings to enlightenment. | + | Many [[people]] confuse [[loving kindness]] and [[compassion]] with [[bodhicitta]]. The [[attitude]] you should take is that first I will [[attain enlightenment]] so that I can lead all [[beings]] to [[enlightenment]]. |
− | We all have buddha nature. It is our fundamental mind and is originally pure. | + | We all have [[buddha nature]]. It is our [[fundamental mind]] and is originally [[pure]]. |
− | We have many different consciousness, such as the five sense consciousnesses and the sixth mental consciousness. These are like clouds in the sky covering our fundamental mind. Dharmakaya has two purities. Originally mind is pure. It is like gold that is hidden in the earth as ore. As we practice our negative thoughts will occur less and eventually they will be extinguished. When they are extinguished, that is the second purity. So one purity is by nature and one is through our efforts. | + | We have many different [[consciousness]], such as the [[five sense consciousnesses]] and the sixth [[mental consciousness]]. These are like clouds in the sky covering our [[fundamental mind]]. [[Dharmakaya]] has two purities. Originally [[mind]] is [[pure]]. It is like {{Wiki|gold}} that is hidden in the [[earth]] as ore. As we practice our negative [[thoughts]] will occur less and eventually they will be [[extinguished]]. When they are [[extinguished]], that is the second [[purity]]. So one [[purity]] is by [[nature]] and one is through our efforts. |
− | The two purities are called the svabhavivakaya. The wisdom is called jnanakaya. Their union is the dharmakaya. The purity and wisdom are inseparable in the dharmakaya. Dharmakaya always has wisdom. When the negativities are eliminated then our wisdom will manifest. | + | The two purities are called the svabhavivakaya. The [[wisdom]] is called [[jnanakaya]]. Their union is the [[dharmakaya]]. The [[purity]] and [[wisdom]] are [[inseparable]] in the [[dharmakaya]]. [[Dharmakaya]] always has [[wisdom]]. When the negativities are eliminated then our [[wisdom]] will [[manifest]]. |
− | The dharmakaya cannot be spoken about or thought about, although here I am doing that. There are many great Indian and Tibetan scholars who have written down their understanding so we can have some idea of even though we haven't experienced it. | + | The [[dharmakaya]] cannot be spoken about or [[thought]] about, although here I am doing that. There are many great [[Indian]] and [[Tibetan scholars]] who have written down their [[understanding]] so we can have some [[idea]] of even though we haven't [[experienced]] it. |
− | There are many analogies for dharmakaya. One is deep sleep without dreams. In the daytime we have many thoughts and activities. | + | There are many analogies for [[dharmakaya]]. One is [[deep sleep]] without [[dreams]]. In the daytime we have many [[thoughts]] and [[activities]]. |
− | But in dreamless sleep all of these are gone. Dharmakaya is beyond all conceptions. | + | But in [[dreamless sleep]] all of these are gone. [[Dharmakaya]] is beyond all conceptions. |
− | Another analogy is the death state. | + | Another analogy is the [[death]] [[state]]. |
− | At the time of death the five elements dissolve. That state is close to the dharmakaya. Only the mental continuum remains. One goes through the stages of the white appearance, the red appearance, and the dark appearance and emerges in a state that resembles the dharmakaya. | + | At the time of [[death]] the [[five elements]] dissolve. That [[state]] is close to the [[dharmakaya]]. Only the [[mental]] {{Wiki|continuum}} remains. One goes through the stages of the white [[appearance]], the [[red]] [[appearance]], and the dark [[appearance]] and emerges in a [[state]] that resembles the [[dharmakaya]]. |
− | Another analogy used is a finger pointing to the moon. | + | Another analogy used is a finger pointing to the [[moon]]. |
− | The various teachings are like a finger pointing to the moon. At the end of deity meditations, one dissolves the meditation into emptiness. | + | The various teachings are like a finger pointing to the [[moon]]. At the end of [[deity]] [[meditations]], one dissolves the [[meditation]] into [[emptiness]]. |
− | This is an attempt to approach the dharmakaya. | + | This is an attempt to approach the [[dharmakaya]]. |
− | The sambhogakaya manifests from the dharmakaya. It is like the dreaming state. Even the highest level bodhisattvas cannot directly access the dharmakaya, but they can access the sambhogakaya and receive teachings from it. Ordinary beings cannot receive teachings from the bodhisattvas. | + | The [[sambhogakaya]] [[manifests]] from the [[dharmakaya]]. It is like the [[dreaming state]]. Even the [[highest]] level [[bodhisattvas]] cannot directly access the [[dharmakaya]], but they can access the [[sambhogakaya]] and receive teachings from it. [[Ordinary beings]] cannot receive teachings from the [[bodhisattvas]]. |
− | So the nirmanakaya manifests, like the Buddha being born in India. The nirmanakaya is like like the waking state. | + | So the [[nirmanakaya]] [[manifests]], like the [[Buddha]] being born in [[India]]. The [[nirmanakaya]] is like like the [[waking]] [[state]]. |
− | At the time of death whatever deity you have practiced will appear to you in a dream. If you recognize the deity, you will not be reborn in the six samsaric realms. In the lower tantra you and the deity are separate and you beseech the deity. In the higher tantras there is no separation. | + | At the time of [[death]] whatever [[deity]] you have practiced will appear to you in a [[dream]]. If you [[recognize]] the [[deity]], you will not be [[reborn]] in the six [[samsaric]] [[realms]]. In the lower [[tantra]] you and the [[deity]] are separate and you beseech the [[deity]]. In the [[higher tantras]] there is no separation. |
− | Q: The description you gave makes it sound like there is no consciousness at all in the dharmakaya. | + | Q: The description you gave makes it [[sound]] like there is no [[consciousness]] at all in the [[dharmakaya]]. |
A: No, the examples just give one side of the situation. | A: No, the examples just give one side of the situation. | ||
− | The dharmakaya is not nothingness. The Buddha can see all phenomena when resting in emptiness. The bodhisattvas do not see appearances when they are resting in emptiness, but they do see them when they are not resting in emptiness. | + | The [[dharmakaya]] is not [[nothingness]]. The [[Buddha]] can see all [[phenomena]] when resting in [[emptiness]]. The [[bodhisattvas]] do not see [[appearances]] when they are resting in [[emptiness]], but they do see them when they are not resting in [[emptiness]]. |
− | Q: Is the dharmakaya like the perfection of wisdom, the Prajnaparamita? | + | Q: Is the [[dharmakaya]] like the [[perfection of wisdom]], the [[Prajnaparamita]]? |
A: Yes . | A: Yes . | ||
− | Q: It seems impossible to use words to describe the dharmakaya. | + | Q: It seems impossible to use words to describe the [[dharmakaya]]. |
− | A: There are twenty one wisdoms uncontaminated by thought in Buddhahood Thoughts are contaminated. | + | A: There are twenty one [[wisdoms]] uncontaminated by [[thought]] in [[Buddhahood]] [[Thoughts]] are contaminated. |
− | Q: Is there an experiencer of dharmakaya? | + | Q: Is there an [[experiencer]] of [[dharmakaya]]? |
− | A: Yes, but it is not like ordinary experience. | + | A: Yes, but it is not like ordinary [[experience]]. |
− | Q: What is the the meaning of dharmakaya? | + | Q: What is the the meaning of [[dharmakaya]]? |
− | A: "Kaya" means source. Sometimes it's translated as body, but I don't think that's correct. | + | A: "[[Kaya]]" means source. Sometimes it's translated as [[body]], but I don't think that's correct. |
− | Emptiness is a very important subject in Buddhism. I just came from the Dalai Lama's teaching on emptiness. He gave the reading transmission of Nagarjuna's Seventy Verses and the Diamond Sutra. | + | [[Emptiness]] is a very important [[subject]] in [[Buddhism]]. I just came from the [[Dalai Lama's]] [[teaching]] on [[emptiness]]. He gave the [[reading transmission]] of [[Nagarjuna's]] Seventy Verses and the [[Diamond Sutra]]. |
− | And I would like pass on the reading transmission of Seventy Verses on to you. The reading transmission is like a blessing that increases your understanding. Afterwards I will talk a bit on emptiness. | + | And I would like pass on the [[reading transmission]] of Seventy Verses on to you. The [[reading transmission]] is like a [[blessing]] that increases your [[understanding]]. Afterwards I will talk a bit on [[emptiness]]. |
− | This text is hard to explain because the terms in the text must first be defined. In India many Buddhist and non-Buddhist scholars held different views. | + | This text is hard to explain because the terms in the text must first be defined. In [[India]] many [[Buddhist]] and [[non-Buddhist]] [[scholars]] held different [[views]]. |
− | People asked Nagarjuna what he meant when he said everything was empty. He said our problem we create a true existence out of our mind where there is none. Grasping at this true existence is the cause of our problems. | + | [[People]] asked [[Nagarjuna]] what he meant when he said everything was [[empty]]. He said our problem we create a [[true existence]] out of our [[mind]] where there is none. [[Grasping]] at this [[true existence]] is the [[cause]] of our problems. |
− | Phenomena are like a hallucination and are not truly existent. | + | [[Phenomena]] are like a {{Wiki|hallucination}} and are not [[truly existent]]. |
− | If you take them as real you are making a mistake which causes suffering. If you know that you will not attach to phenomena and that will make you more free. | + | If you take them as real you are making a mistake which [[causes]] [[suffering]]. If you know that you will not attach to [[phenomena]] and that will make you more free. |
− | Emptiness is taught to eliminate this misunderstanding. | + | [[Emptiness]] is [[taught]] to eliminate this {{Wiki|misunderstanding}}. |
− | So the purpose of teaching emptiness is to eliminate attachment. As attachment falls away and renunciation becomes stronger, one generates deeper compassion for all beings. | + | So the {{Wiki|purpose}} of [[teaching]] [[emptiness]] is to eliminate [[attachment]]. As [[attachment]] falls away and [[renunciation]] becomes stronger, one generates deeper [[compassion]] for all [[beings]]. |
− | So what is the meaning of emptiness? Dependent origination. This is twofold, both causal and resultant dependent origination. Normally people accept the idea of cause and result. | + | So what is the meaning of [[emptiness]]? [[Dependent origination]]. This is twofold, both causal and resultant [[dependent origination]]. Normally [[people]] accept the [[idea]] of [[cause]] and result. |
− | But when the cause is present, the result cannot be. When a result is present, there is no cause. So the idea of cause and result is a mental projection. | + | But when the [[cause]] is {{Wiki|present}}, the result cannot be. When a result is {{Wiki|present}}, there is no [[cause]]. So the [[idea]] of [[cause]] and result is a [[mental projection]]. |
− | It is an elaboration of mind. If someone is told they will be executed tomorrow, they will suffer. If their sentence is commuted to having their hand cut off, they will be happy. | + | It is an [[elaboration]] of [[mind]]. If someone is told they will be executed tomorrow, they will [[suffer]]. If their sentence is commuted to having their hand cut off, they will be [[happy]]. |
− | This is an example of how mind creates reality and pain and suffering. If we think of the suffering of others, it is much greater than ours and our suffering doesn't seem so great. | + | This is an example of how [[mind]] creates [[reality]] and [[pain]] and [[suffering]]. If we think of the [[suffering]] of others, it is much greater than ours and our [[suffering]] doesn't seem so great. |
− | Don't think of emptiness as nothingness. It means everything is dependently arisen. If you find something that did not depend on another, it would be real. | + | Don't think of [[emptiness]] as [[nothingness]]. It means everything is [[dependently arisen]]. If you find something that did not depend on another, it would be real. |
− | But things are not like that. Emptiness is the middle way between the beliefs of nothingness and true existence. Things exist, but in an illusory way. | + | But things are not like that. [[Emptiness]] is the [[middle way]] between the [[beliefs]] of [[nothingness]] and [[true existence]]. Things [[exist]], but in an [[illusory]] way. |
− | It is like dreaming of an elephant in a small room. There is no elephant there in reality. It is like thinking a striped rope in a dark corner is a snake. When you understand emptiness you are released from many sufferings. | + | It is like [[Wikipedia:Dream|dreaming]] of an [[elephant]] in a small room. There is no [[elephant]] there in [[reality]]. It is like [[thinking]] a striped rope in a dark corner is a {{Wiki|snake}}. When you understand [[emptiness]] you are released from many [[sufferings]]. |
− | Some people say I don't want to study, just meditate. | + | Some [[people]] say I don't want to study, just [[meditate]]. |
− | But if you do this, you will just fall asleep. With understanding of emptiness, you will be alert in your meditation. In order to understand emptiness, you have to understand what is being refuted. | + | But if you do this, you will just fall asleep. With [[understanding]] of [[emptiness]], you will be alert in your [[meditation]]. In order to understand [[emptiness]], you have to understand what is being refuted. |
− | If you study the Dalai Lama's teaching on dependent origination, you will understand better. | + | If you study the [[Dalai Lama's]] [[teaching]] on [[dependent origination]], you will understand better. |
Chokyi Goecha | Chokyi Goecha | ||
− | Susquehana Yoga | + | Susquehana [[Yoga]] |
October 20, 2007 | October 20, 2007 |
Revision as of 05:46, 19 December 2015
Today I will talk briefly about the dharmakaya. When you listen to teachings, you should generate the bodhicitta mind, the desire to obtain obtain Buddhahood for the sake of others.
This seems difficult, but whatever practice you do should be based on that attitude. Even though it seems a bit artificial, you should try to have that attitude.
If you do that, your practice will generate a great deal of virtue, because your practice will not be aimed for your own benefit. This is so even if the bodhicitta is not genuine.
Many people confuse loving kindness and compassion with bodhicitta. The attitude you should take is that first I will attain enlightenment so that I can lead all beings to enlightenment.
We all have buddha nature. It is our fundamental mind and is originally pure.
We have many different consciousness, such as the five sense consciousnesses and the sixth mental consciousness. These are like clouds in the sky covering our fundamental mind. Dharmakaya has two purities. Originally mind is pure. It is like gold that is hidden in the earth as ore. As we practice our negative thoughts will occur less and eventually they will be extinguished. When they are extinguished, that is the second purity. So one purity is by nature and one is through our efforts.
The two purities are called the svabhavivakaya. The wisdom is called jnanakaya. Their union is the dharmakaya. The purity and wisdom are inseparable in the dharmakaya. Dharmakaya always has wisdom. When the negativities are eliminated then our wisdom will manifest.
The dharmakaya cannot be spoken about or thought about, although here I am doing that. There are many great Indian and Tibetan scholars who have written down their understanding so we can have some idea of even though we haven't experienced it.
There are many analogies for dharmakaya. One is deep sleep without dreams. In the daytime we have many thoughts and activities.
But in dreamless sleep all of these are gone. Dharmakaya is beyond all conceptions.
Another analogy is the death state.
At the time of death the five elements dissolve. That state is close to the dharmakaya. Only the mental continuum remains. One goes through the stages of the white appearance, the red appearance, and the dark appearance and emerges in a state that resembles the dharmakaya.
Another analogy used is a finger pointing to the moon.
The various teachings are like a finger pointing to the moon. At the end of deity meditations, one dissolves the meditation into emptiness.
This is an attempt to approach the dharmakaya.
The sambhogakaya manifests from the dharmakaya. It is like the dreaming state. Even the highest level bodhisattvas cannot directly access the dharmakaya, but they can access the sambhogakaya and receive teachings from it. Ordinary beings cannot receive teachings from the bodhisattvas.
So the nirmanakaya manifests, like the Buddha being born in India. The nirmanakaya is like like the waking state.
At the time of death whatever deity you have practiced will appear to you in a dream. If you recognize the deity, you will not be reborn in the six samsaric realms. In the lower tantra you and the deity are separate and you beseech the deity. In the higher tantras there is no separation.
Q: The description you gave makes it sound like there is no consciousness at all in the dharmakaya.
A: No, the examples just give one side of the situation.
The dharmakaya is not nothingness. The Buddha can see all phenomena when resting in emptiness. The bodhisattvas do not see appearances when they are resting in emptiness, but they do see them when they are not resting in emptiness.
Q: Is the dharmakaya like the perfection of wisdom, the Prajnaparamita?
A: Yes .
Q: It seems impossible to use words to describe the dharmakaya.
A: There are twenty one wisdoms uncontaminated by thought in Buddhahood Thoughts are contaminated.
Q: Is there an experiencer of dharmakaya?
A: Yes, but it is not like ordinary experience.
Q: What is the the meaning of dharmakaya?
A: "Kaya" means source. Sometimes it's translated as body, but I don't think that's correct.
Emptiness is a very important subject in Buddhism. I just came from the Dalai Lama's teaching on emptiness. He gave the reading transmission of Nagarjuna's Seventy Verses and the Diamond Sutra.
And I would like pass on the reading transmission of Seventy Verses on to you. The reading transmission is like a blessing that increases your understanding. Afterwards I will talk a bit on emptiness.
This text is hard to explain because the terms in the text must first be defined. In India many Buddhist and non-Buddhist scholars held different views.
People asked Nagarjuna what he meant when he said everything was empty. He said our problem we create a true existence out of our mind where there is none. Grasping at this true existence is the cause of our problems.
Phenomena are like a hallucination and are not truly existent.
If you take them as real you are making a mistake which causes suffering. If you know that you will not attach to phenomena and that will make you more free.
Emptiness is taught to eliminate this misunderstanding.
So the purpose of teaching emptiness is to eliminate attachment. As attachment falls away and renunciation becomes stronger, one generates deeper compassion for all beings.
So what is the meaning of emptiness? Dependent origination. This is twofold, both causal and resultant dependent origination. Normally people accept the idea of cause and result.
But when the cause is present, the result cannot be. When a result is present, there is no cause. So the idea of cause and result is a mental projection.
It is an elaboration of mind. If someone is told they will be executed tomorrow, they will suffer. If their sentence is commuted to having their hand cut off, they will be happy.
This is an example of how mind creates reality and pain and suffering. If we think of the suffering of others, it is much greater than ours and our suffering doesn't seem so great.
Don't think of emptiness as nothingness. It means everything is dependently arisen. If you find something that did not depend on another, it would be real.
But things are not like that. Emptiness is the middle way between the beliefs of nothingness and true existence. Things exist, but in an illusory way.
It is like dreaming of an elephant in a small room. There is no elephant there in reality. It is like thinking a striped rope in a dark corner is a snake. When you understand emptiness you are released from many sufferings.
Some people say I don't want to study, just meditate.
But if you do this, you will just fall asleep. With understanding of emptiness, you will be alert in your meditation. In order to understand emptiness, you have to understand what is being refuted.
If you study the Dalai Lama's teaching on dependent origination, you will understand better.
Chokyi Goecha Susquehana Yoga October 20, 2007