Madhyamika Teachings: By Nagarjuna And Gyalwa Götsangpa

Everything in it is merely inseparable appearance and emptiness the union of the two truths.

Analysis of verses from Shenpen Ösel

the clear light of the Buddha's teachings which benefits all beings

I prostrate to the mighty one

who has taught about dependent arising,

the principle by which

arising and disintegration are abandoned. (homage)

(i.e. Praise - transcending origination and cessation by seeing dependent origination: in the first verse, Nargarjuna prostrates to the Buddha, because the Buddha is the one who taught the truth of dependent arising. If we can understand what dependent arising means, if we can understand the truth of dependent arising and how it is that all phenomena are dependently arisen, then we can abandon our attachment to arising and disintegration, and be free from all of those illusions. And since that is true, then Nargarjuna prostrates to the Buddha, because the Buddha is the one who taught this most important truth. The Buddha is the one who taught us this method by which we can give up this type of attachment.

I think it means that the path is to try to understand dependent origination, to try to understand how our own mind works, creating those illusions, how karma conditions the next set of the five aggregates, how the cycle of samsara works. Once we understand dependent origination, once we see the real nature of the mind, we then see the real nature of everything, emptiness. We see them both together. That is the goal of the path. We then have the union of the two truths, the union of dependent origination and emptiness. So what is called "the truth of dependent origination" is not the simple theory of dependent origination but the perfection of it, the real nature of dependent origination, its inseparability with emptiness. And that is beyond description. And it is the same thing for the expression "the truth of emptiness".)

Those whose intelligence has gone beyond existence and nonexistence and who do not abide in any extremes have realized the meaning of dependent arising, the profound and unobservable truth of emptiness.

(i.e. Transcending existence and non-existence / the inseparability of appearance and emptiness / the union of the two truths: when one really understands dependent origination, then one transcends all extremes, like existence and non-existence. Because, the true nature of everything, including the mind, is beyond the four extremes of existence / realism, non-existence / nihilism / idealism, dualism and monism. It is inconceivable, beyond all description / conceptualization, beyond causality space and time, beyond all dualities, beyond all karma formation. It is even beyond the conventional truths of dependent origination and of emptiness, beyond this duality. It is called the union of the two truths, the inseparability of appearances and emptiness. It transcends all. -- the two truths, like dependent origination and emptiness, are not different, not the same.)

Those who see with their intelligence that existence is like a mirage and an illusion are not corrupted by believing in the extremes of earlier and later.

(i.e. Transcending Eternalism and nihilism: when one really understands the real nature of everything, then one transcends the extremes of Eternalism and nihilism. Earlier and later refers to how you view past and future lives. The two extremes are: thinking those lives are truly real, or truly non-existent.)

By understanding arising, disintegration is understood. By understanding disintegration, impermanence is understood. By understanding impermanence the truth of the genuine dharma is realized.

(i.e. A gradual way to understand emptiness: first studying the dependent arising of things, then the necessary consequence of death for everything that is born, then the universality of impermanence, then the subtle impermanence, the ever changing nature of everything, then the emptiness of everything, then the union of the two truths.)

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 of cyclic existence is ignorance: cyclic existence has no fixed location. No solid absolute space. No universal frame of reference. Everything is continually changing, empty. Without root. No solid foundation. No primary causes, no elementary elements that would explain everything. So cyclic existence has no root but this ignorance. The root cause of cyclic existence is ignorance. There is no beginning to this. So what is the real root of cyclic existence? It is ignorance, and it is clinging to a belief in a self—in a truly existent self of the individual, and in some substantial existence to phenomena. But these two also have no true existence; if we analyze them, they are not substantial, truly existent things. And since we can see that the cycle of existence springs from the erroneous belief in a truly existent self and truly existent phenomena, then it follows that cyclic existence is also not a substantially existent thing. So cyclic existence has no root. Nothing last even for an infinitesimal moment; no real origination, no real duration, no real cessation. 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 world—the lands of confusion— manifests in this way—like an illusion.

(i.e. No substantiality / just a cascade of illusions causing attachment and suffering: cyclic existence has no core, no essence. We suffer because we think those things are really existent, but they are empty of inherent existence: not existent, not non-existent. And yet all the beings in this world and everything in cyclic existence is merely inseparable appearance and emptiness. It is appearance that has no substantial nature.)

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

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

Those who realize that all entities are dependently arisen, and just like a moon that appears in a pool of water, 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 dependent origination, then one transcends all oppositions, all views. By understanding dependent origination, or the real nature of the mind, one understand the real nature of everything, their emptiness of inherent existence, the absence of real characteristics, the relativity of all discrimination, the flaw-ness of all views. Nothing is absolute. There is no real opposition, no real dualities. The two poles are interdependent; they cannot 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 in terms of absolute characteristics, not non-discrimination either, because everything can be a skilful means. The inseparability of appearance and emptiness.)

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

(i.e. Because of ignorance we get trapped by our own created illusions: because of ignorance, we are imprisoned in a cage made up of all of the objects which we conceptualize to be real...

Conceptualizing things is one way to see the problem. But the real problem is not just conceptualization but karma formation. Even sentient beings without any capacity for conceptualization, as we usually define it, do build karma and are stuck in the cycle of samsara. The elementary unit of karma seems to be the elementary "this-that", the elementary association. It is the building of karma based on this that is the cause of suffering, because no association, not even the most elementary one, is ever absolute.)

The great ones, who with the eyes of primordial awareness see that entities are just like reflections, do not get caught in the mire of so-called "objects."

(i.e. Transcending the traps of those objects by being self-aware / Mahamudra: but we have the potential, like the great bodhisattvas, to transcend all of those illusions and be free from them. Purification of the mind, perceiving both simultaneously the conventional truths and their ultimate nature, is possible using the potential, the primordial awareness, the constant self awareness, the knowing of the real nature of the mind and, thus, the real nature of everything. By seeing the real nature of the mind and thus of everything, one does not get attached to those illusions, knowing that they are originating in dependence of the mind and thus empty of inherent 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 and phenomenon are empty of inherent existence, means the inseparability of appearance and emptiness. It does not mean that there are some primitive pure eyes, and direct pure perception, or something like that.

The real nature of the mind, this primordial awareness, is inconceivable. It is the same real nature of everything.) The immature are attached to form. The moderate are free from attachment to the sense objects, and those endowed with supreme intelligence know the true nature of form and by so knowing are liberated.

(i.e. Transcending attachment and non-attachment - a progression of wisdom: from ignorance / attachment, to letting-go / non-attachment, to total transcendence and complete liberation.)

The awful ocean of existence is filled with the tormenting snakes of the afflictions. But those whose minds are not moved even by thoughts of void-ness have safely crossed over its dangers.

(i.e. Transcending emptiness itself: emptiness itself is empty; it is merely an antidote to realism. The absolute truth, the Dharmadhatu, is not conventional 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 discrimination and non-discrimination, beyond using concepts and not using concepts, beyond accepting views or rejecting views, beyond karma formation or no karma formation.)

By the power of the virtue performed here may all beings perfect the accumulations of merit and wisdom, and from this merit and wisdom, may they attain the twin dimensions of genuine enlightenment.

(i.e. The two causes of the two kayas. In the middle way, the Mahayana, we need both method and wisdom. We need both conventional truths (a gradual path, dependent origination, causality space time ...) And the ultimate truth (knowing that all the conventional truths are empty of inherent existence). The result, the twin dimensions of genuine enlightenment, is the union of the two truths. The inseparability of appearance and emptiness. Transcending both existence (realism) and non-existence (nihilism), and dualism, and monism also. It means seeing and using skilful means (conventional truths) and knowing their ultimate nature (emptiness) at the same moment. Because when one sees the real nature of the mind, one sees the real nature of everything. When one sees how those illusions are dependently arisen because of past karma (and the actual five aggregates), then one is free from any attachments to those illusions, and free from any suffering because of them.)

Under the guidance of khenpo tsultrim gyamtso Rinpoche, adapted by ari goldfield from a translation in Nargarjuna: studies in the writings and philosophy of Nargarjuna, christian lindtner, motilal banarsidass publishers, new delhi, 1990, pp. 100-120. May 17, 1997. (more: the consequence middle way school, the prasangika madhyamika, doesn’t make any assertions about anything. They have no views, because any view is regarded as an extreme. Any view is a superimposition onto the true nature of reality. And so they don’t have anything to say about the nature of reality except to refute other people’s 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 permanence and impermanence, neither permanence nor impermanence—any kind of idea you want to make up—where is it in the expanse of the true nature of reality? Where is it in the expanse of peace? You can’t find it, because the true nature is beyond all of these concepts.)

Gyalwa götsangpa’s eight flashing lances

- see also discussion of a song by a great kagyu yogi, gyalwa götsangpa called eight flashing lances (résumé: emptiness equals transcending all conditioning equals total freedom and purity...all inherently existing objects and phenomenon are obstacles to freedom, are superimposed on the real nature. There cannot be any chunks in the flow. The view, meditation and conduct should not be based on any absolutes, on the belief of anything inherently existing: object, phenomenon, characteristics, ... Nor should our samaya and bodhicitta.

We become free from all of those obstacles when we see the real nature of the mind, the real nature of everything. Then, all conditioning, the wheel of life, and karma are transcended. Then our body, speech, and mind become pure like those of a Buddha.

Removing ignorance removing 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 a Buddha.)

(note: ... Something quite wonderful about götsangpa’s story is that he was very sick a lot of the time that he was meditating. He was quite ill, and the illness caused him a lot of pain. But he took his illness to the path, and his illness became the means by which he realized the true nature. Later he sang many songs about how he did that.

The metaphor of flourishing a lance in space is used because, when one flourishes a lance or a sword in space, there is no obstruction, there is no hindrance to it. It moves very freely. It does not move once and then run into something. It is 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 the meaning of the verses we have studied from the sixty stanzas of reasoning, because the sixty stanzas of reasoning talks about the true nature, which is the complete freedom from any ideas about it, which nature is also completely open, spacious, and relaxed.

The view is without any focus or object.

The meditation is without any grasping.

The conduct is without any type of attachment or bias.

These three describe the true nature. Both teachings are talking about the same state of openness 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 of wanderers,

oh precious lord, I bow respectfully to you.

(i.e. The result: the three kayas. This seems to say that 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 appearance and emptiness. The fact that everything is already pure when perceived with the wisdom eye. A reminder that we have always had the potential to be a Buddha, and that we can be a Buddha if we purify our body, speech and mind by accumulating 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, all appearances, all objects and phenomena. Meaning there is no view to reach, no understanding to acquire, or to reject. All views are superimposed onto the true reality. They are all obstructions if accepted as absolutely right, or rejected as absolutely wrong (because they might be used as skilful means depending on the situation). All objects, phenomena, views should be directly seen for what they really are: dependently arisen, empty of inherent existence -- not existent, not non-existent, not both, not neither.

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

The conviction is the conviction of the ground: the confirmed understanding that everything is the manifestation of mind with no limitation, the two truths, the Buddha nature, the inseparability of appearances and emptiness, the transcendence of all extremes ...

A free view, without obstacles, without anything real that would stop it.)

Cutting through the root, it holds its own ground,

the six consciousnesses are unspoiled by alteration,

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, mind control; beyond conceptualization and non-conceptualization. Meaning we should not try to control the mind in any way, nor let it go wild (not dwelling in the past, present or future; not to meditate, not to analyze, leave it to itself -- just looking directly at it). We just have to be aware of everything that goes through it, in order to directly see dependent origination, the real nature of the mind, the real nature of everything - Mahamudra. Any control, or non-control, of the mind would be an hindrance. The mind and all mental states are all empty of inherent existence.

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

The meditation is to maintain the awareness of the ground.

A meditation without real states to reach or control.)

Experiences are natural and unhindered,

fear, depression, and anxiety are nowhere to be found,

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 of attachment or bias.

Beyond / transcending all opposition, all dualities. Meaning opting for the middle way: not accepting anything as absolute and going for "it", and not rejecting anything because anything can be used as a skilful means depending on the circumstances and the person. Accepting or rejecting any experience as absolutely good or bad or indifferent would be an obstacle. All experiences are empty of inherent existence.

Since everything is empty of inherent existence, and we know this, there is no absolute right or wrong, and we are free to do anything. We are not forced to act this way or that way, to control this or that, to reach this or that.

No matter what we are doing, if we are always able to maintain this awareness of this ultimate essence, then that is the true, profound action. A conduct that is not conditioned by the belief in absolutes -- like good, bad, right, wrong, ...

) Enlightenment’s five dimensions have been there all along—they 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, the desire to develop the five wisdoms, the desire to escape samsara and reach nirvana. The potential / Buddha nature / the five wisdoms have always been there. Samsara and nirvana are not different, although not the same. There is no fruit to work for; it is already there. Meaning you do not have to force the fives wisdoms. It is just a matter of perception. Just removing ignorance, directly seeing the real nature of the mind and of everything, is enough. There is no Buddhahood to reached, and nobody to bring there. Thinking they are real would be an obstacle. Samsara and nirvana 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 do whatever.

A fruit that is not produced / conditioned / dependent.)

Transgressions and downfalls have been pure from the beginning,

experience is clarity and emptiness without stain,

self-importance has been dispensed with,

these are three that make sacred commitments fully 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 absolute right and wrong things to do, to speak or to think. Holding to the vows as something absolute would be an obstacle too. All actions are empty of inherent existence, and so is their consequences.

Since everything is empty of inherent existence, and we know this, we don't have to force our self to not do some thing, or do some other things, in order 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 and emptiness. 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 self to develop loving-kindness and compassion, in order to save our self. We are free to do whatever. We have compassion because we see the real nature of the mind of everybody, the potential, the Buddha nature.

Compassion that is not done on purpose)

The muddiness of clinging is clarified,

causes and conditions shine clearly like reflections,

the subtle art of what and what not to do is mastered,

these are three that make interdependence fully free,

like a lance that flashes free in the open sky.

(i.e. Beyond / transcending dependent origination / the wheel of life / causality space and time. Meaning that holding to the view of dependent origination -- or emptiness -- as absolute is also an obstacle. Rejecting them would also be a mistake. They are also empty of inherent existence.

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

Free from the determinism of the wheel of samsara - 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 of compassion and emptiness.

Since everything is empty of inherent existence, and we know this, we are not completely conditioned by our karma. We are totally free.

Free from the determinism of karma - no absolute karma.)

In this well-known place called white garuda

this small melody tells of eight lances flashing freely.

Borne on the waves of the excellent guru’s blessings,

it appeared in the mind and now has been put to song.

(i.e. No substantiality anywhere.

We use those tools as an adapted progressive path, but we also know, simultaneously, that they are 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 in two separate version by Tony Duff and Jim Scott. These were combined and edited by Ari Goldfield, June 17, 1997.

Ii - selected verses from Nargarjuna’s seventy stanzas on emptiness

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

•All dharmas are empty.

•Proof 3: examine whether or not, at the time of the cause, the result either existed or did not exist. They cannot be separate, nor overlapping.

•Proof 2: examine a phenomenon to determine whether it exists as something that is one or many.

•Transcending the dualities of the four traditional perversions.

•Transcending causality / the wheel of life

•Transcending the four extreme positions: the tetralemma

•Transcending samsara / the cycle of karma and the five aggregates

•Everything is merely imputed by the mind, illusions.

•Transcending the duality dependent origination vs. emptiness: the union of the two truths

•Seeing the real nature of everything - no more attachments to those illusions ...

[[Category:]] Entities do not exist in their causes, in their conditions, in aggregations of many things, or in individual things. Therefore, all entities are empty.

(i.e. All dharmas are empty.)

Because it already exists, that which exists does not arise. Because it does not exist, that which does not exist does not arise. Because they contradict each other, existence and nonexistence do not arise together since there is no arising, there is no remaining or cessation either.

(i.e. Proof #1: we can develop a reasoning using this logic. We can say that suffering is not something that ever arises. Why? Because, it doesn’t arise from being existent when its cause is present. And it doesn’t arise from being nonexistent when its cause is present. And it doesn’t arise from being both existent and nonexistent when its cause is present. And it doesn’t arise from some other possibility. -- that is the tetra lemma. Nargarjuna had five main types of reasoning’s with which he demonstrated that phenomena do not truly exist. One of them was this, to examine whether or not, at the time of the cause, the result either existed or did not exist.) Without one there are not many, and

without many there is not one. Therefore, dependently arisen entities like these have no characteristics.

(i.e. Proof #2: another one of Nargarjuna’s reasoning’s is to examine a phenomenon to determine whether it exists as something that is one or many. This verse shows how these ideas of one and many are really just dependently arisen and, therefore, not truly existent. A dependently arisen entity, anything that has arisen in dependence on other things, has no characteristics, which means that it has no substantial essence. It is not something that truly exists because it is neither one unitary thing nor is it the coming together of many things. All dependently occurring appearances have no substantial essences because they are beyond being either one indivisible thing or many indivisible things.) In the true nature there is neither permanence nor impermanence, neither self nor non-self, neither clean nor unclean and neither happiness nor suffering. Therefore, the four mistaken views do not exist.

(i.e. Transcending the dualities of the four traditional perversions - an.iv.49: we might think that the afflictions, the afflicted mental states, are things that are real, that the kleshas are things that have substance to them. We might think that, because there are mistaken views, wrong ways of seeing things, which then give rise to emotional afflictions in our minds. But these wrong views do not really exist either. There is really no such thing as a wrong view. Mistaken views, which appear in our minds, are just mere appearances.

Since these four mistaken views do not really exist, that which arises from them—the three main afflictions: ignorance, desire-attachment, and aversion-—also do not really exist. They have no substantial essence. They are unborn. They never really arise.) Without a father there is no son, and without a son there is no father. (i.e. Like cause and effect) these two do not exist without depending on each other. Neither do they exist simultaneously. The twelve links are exactly the same.

(i.e. Transcending causality / the wheel of life: like the theory of dependent origination. -- we might think that the twelve links of cyclic existence really exist, that dependent arising is something real, that there really are things that are produced by other things. And we might think that there are things that are produced by that which produces them. ...) Composite and un-composite phenomena are not many, are not one, are not existent, are not nonexistent, and are not both existent and nonexistent. These words apply to all phenomena without exception. . (i.e. Transcending the four extreme positions – tetra lemma: because the Buddha taught that composite phenomena, which come into being as a result of different things’ coming together, do not truly exist, we might then be inclined to think that un-composite phenomena truly exist, but they don’t. If we made a reasoning out of this, we would say that no composite phenomenon has any substantial existence because composite phenomena are neither one thing nor the coming together of many things. They neither exist, nor do they not exist. The last line says that these words apply to all phenomena without exception, which means that the reasoning’s in this verse may be applied to anything.) Defiled actions have afflictions as their cause,

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

(i.e. transcendence of samsara / the cycle of karma and the five aggregates: we might think that the cycle of existence is real, that existence is real because the body seems something real. we might think that the actions that the body takes are real and that the afflictive mental states which propel those actions are real.) All formations are like unreal cities in the sky, illusions, mirages, falling hairs, foam, bubbles, phantoms, dreams and wheels of fire— they have absolutely no core or substance to them.

(i.e. Everything is merely imputed by the mind.) The unequaled thus gone one explicitly taught that since all entities are empty of any inherent nature, all phenomena are dependently arisen.

(i.e. Transcending the duality dependent origination vs. emptiness: one implies the other; one cannot exist without the other; they are interdependent. They are not different, not the same.

Why is it that the Buddha taught that phenomena are dependently arisen? It is because they are empty of any inherent nature. Since they are empty of any inherent nature, the Buddha taught that they are dependently arisen. If phenomena were truly existent, what would that mean? It would mean that they existed independently of any causes and conditions. It would mean that they existed in a permanent fashion that didn’t depend on anything else. If phenomena were really like that, there would be no reason to teach about dependent arising, because nothing would need to arise in dependence on anything else. It is because phenomena do not have any inherent essence of their own, that they are not independent and, therefore, have no other way to exist but dependently, that the Buddha taught dependent arising. The Buddha taught that they rely on different causes and conditions for their appearance.) When one understands that "this arose from those 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 attachments to those illusions ...: the last verse talks about the advantages of understanding this truth of dependent arising. When you understand dependent arising, you are no longer ensnared in the net of wrong views, which entail either thinking that things are really substantially existent or that there is just nothing at all. Samsaric beings cling to one or the other of these thoughts. Dependent arising shows that none of the things that you might think of are substantially existent. So, you are led to an understanding of the true reality, which is freedom from all of these different types of ideas. When that happens, you naturally abandon desire, ignorance, and aversion. You abandon all of the mental 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 ArI Goldfield from a translation in Nargarjuna: studies in the writings and philosophy of Nargarjuna, Christian Lindtner, Motilal Banarsidass publishers, New Delhi, 1990, pp. 31-69. May 17, 1997. Gyalwa Götsangpa’s melody of the eight types of non-duality

- see also the transmission for Götsangpa's song: melody of the eight types of non-duality

(commentary: this song takes eight pairs of opposites and shows that in the true nature of things, these opposites do not truly exist. The nonexistence of these opposites is described by the terms duality and equality, equality in the sense 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, Vajrayâna. It is taught in both vehicles that, in terms of true reality, nirvana and samsara are indistinguishable, unidentifiable, and inseparable. This is easy to understand if we think about a dream. We may think things' appea

ring in a dream to be very contradictory to each 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 in iron chains, and then of being set free, these two events appear to be opposite to each other, but in reality there were no such occurrences. None of it ever 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 of seeing something that seems very clean and pure, and in the same dream of seeing an appearance that looks completely disgusting and very dirty. But these are just appearances; there is no substance to them. It is only from the perspective of our thoughts that there is clean and dirty - from the perspective of true reality there is no such distinction. That is why true reality is said to be devoid of two: because none of these distinctions actually exists. It is also said to be the equality of all the mental distinctions which are made in thought but which are not real.

It is taught that samsara and nirvana are indistinguishable, that they are not separable in any way. If we think about the nature of a dream, we will understand what the root of our confusion is. All of the appearances in a dream are appearance and emptiness inseparable. They appear but they are empty of any substance at the same time. Yet we take them to be true and real, because we are not aware of their true nature. We have a dream and we think that everything in that dream is real. We interact with it as though it were real and so we suffer as a result. If, on the other hand, we have a dream, and at the same time we know that it is just a dream, then whatever happens is not a problem. Whatever happens we know to be merely a dream appearance. Whatever it is an appearance of, we know that it is merely appearance and emptiness inseparable. None of the distinctions that we see and hear in the dream really exist. Then, what is the true nature? The true reality is beyond there being any distinction or not being any distinction. The true reality is beyond any of these thoughts that we might have about it.

Transcending all dualities

(removing all oppositions, all obsessions, all desires and fears, all obstacles and hindrances = total bliss. The mind works with dualities, creating things in opposition of each other. But if we look at any pair of opposites, we find that they are not existing independently of each other, that they are interdependent, that they are not separate or different, and not the same. In fact they have the same nature of being merely labeled by the mind, dependently arisen. They are empty of inherent existence because dependently arisen, dependent on the mind.

Empty does not mean non-existence. It is beyond the four extreme positions of existence, non-existence, both, and neither. It is inconceivable. It is the inseparability of appearance and emptiness, the union of the two truths.

If you look at the real nature of the mind, you see the real nature of everything, and you see the real nature of all oppositions, of all dualities. You see that they are all arisen in dependence of the mind, that they are all of the same nature of emptiness, inseparable appearance and emptiness. Everything is relative. Nothing is absolutely good or bad, right or wrong, desirable or non-desirable. Then all attachments for those illusions, all desires, all fears, all the stress caused by the oppositions are dropped. All obstacles and hindrances are gone from the mind. The view, meditation and conduct are free. And what is left is total bliss. Everything is equal in emptiness

Namo guru!

The precious lord embodies enlightenment’s five dimensions. I prostrate to and praise this precious one who dispels the darkness of wanderers’ suffering with non-dual, great, everlasting bliss. Wonderful visions of yidam deities and fearsome apparitions of obstructing demons are not separable within the pure expanse— so! How joyful! How happy! Sudden victory!

(i.e. Good and bad are not different, not the same.) Obtaining high rebirth or liberation and falling into the three unhappy destinations are not separable within the pure expanse— so! 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 and the peaceful state of non-conceptuality are

not separable within the pure expanse— so! How joyful! How happy! Sudden victory! (i.e. Hindrances and pure meditation are not different, not the same.) Complete happiness and comfort and overwhelming pain and suffering are not separable within the pure expanse—

so! How joyful! How happy! Sudden victory! (i.e. Suffering and happiness are not different, not the same.) Being well respected and worshipfully served and being derisively laughed at and beaten are not separable within the pure expanse— so! How joyful! How happy! Sudden victory!

(i.e. Respect and ridicule are not different, not the same.) Wandering alone in mountain retreats and traveling the countries of the world are not separable within the pure expanse— so! How joyful! How happy! Sudden victory! (i.e. Solitude and seeing all the wonders of the world are not different, not the same.) Having the finest food and drink and living in hunger without nourishment are

not separable within the pure expanse— so! How joyful! How happy! Sudden victory! (i.e. Pain and satisfaction are not different, not the same.) Not crashing the ground with your skull and taking birth again and again are not separable within the pure expanse— so! How joyful! How happy! Sudden victory! (i.e. Samsara and nirvana are not different, not the same.) This is the melody of the eight types of non-duality;

I have but a mere understanding of what true union is; not falling into confusion is very important.

(i.e. Everything is equal in emptiness. There is no more opposite, no required discrimination, no stress. Only total bliss.) Under the guidance of Khenpo Tsultrim Gyamptso Rinpoche, translated by Tony Duff in January 1996, and edited by Ari Goldfield, June 18, 1997. More: five types of reasoning’s that Nargarjuna used to demonstrate the truth of emptiness.

•The first one is dependent arising. Phenomena do not truly exist because they are dependently arisen. •The second one is that phenomena do not truly exist because they are neither one nor many.

•The third is to analyze the cause to see whether or not the result exists at the time of the cause or does not exist at the time of the cause. •The fourth way to demonstrate emptiness is to look at arising itself. This one is called the vajra thunderbolt reasoning. It says that phenomena do not truly arise because they are never really born. We can say that they are never born because we can demonstrate that they are not born from any of the four possibilities. They do not arise from themselves. They do not arise from something different from themselves. They do not arise both from themselves and from something different from themselves.

And they don’t arise from something that is neither themselves nor different from themselves—in other words, they don’t arise without any cause.* that’s the fourth possibility.

•The fifth reasoning is called the examination of cause and effect together, and it is also called the reasoning that looks at the four possibilities. But, these are four different possibilities from those discussed above. By examination it demonstrates that one result does not arise from one cause or many causes and that many results do not arise from one cause or many causes. That’s what the five reasoning’s are. If we consider these five reasoning’s in terms of stages, they would be in this order.

•First, you would use the reasoning that examines the essence, or the substance, of phenomena—which is the one that sees that they are neither one nor many.

•Then you would look at the cause and see that phenomena neither exist at the time of their cause nor do they not exist at the time of their cause. •Then you would look at the cause and result together, which is the examination of those last four possibilities. •Then you would look at arising, the vajra thunderbolt reasoning, and see that phenomena do not ever really arise, because they do not arise from any of the first set of four possibilities that we mentioned.

•And finally, you would understand that phenomena are just mere appearances because they are dependently arisen. These five reasoning’s are the root of all the reasoning’s in the six collections of reasoning’s of Nargarjuna. Nargarjuna wrote six different texts in which he expounded the view of the middle way. There are many different branches of these reasoning’s, and many different ways you could use them, but they all stem from these five.)

III - selected verses from Nargarjuna’s the refutation of criticism

- see also everything is just appearance and emptiness inseparable •Everything is merely imputed by the mind, illusions, dependently arisen. •But still one illusory path can help to remove the belief in the inherent existence of those illusions

•Dependent origination implies emptiness; and emptiness implies dependent origination. One cannot exist without the other. They are interdependent. They are not different / separate, not the same. They are the ground, the two truths: conventional truth (based on inherent existence causality space and time) and ultimate truth (emptiness).

•But, the true nature, the Dharmadhatu, is not dependent origination (realism), not emptiness (idealism or nihilism), not both in opposition of each other forming a real duality (dualism), and not something else that would eliminate the duality completely (monism / oneness). That is the tetra lemma. The true nature is inconceivable, beyond any description, beyond any conceptualization, beyond any duality, beyond any view. So any description of it, any view would necessarily be flawed. Nargarjuna does not propose such a transcendental view.

•The middle way is not accepting any of the four extreme position as the absolute true nature of everything, nor rejecting any of those four positions because, even if they are illusions or empty of inherent existence, they can be used as skilful means to fight the extreme tendencies of another illusory position.

•Liberation is seeing the real nature of the mind, and of everything. And this is called the union of the two truths. It is seeing the dependently arisen appearances, and their ultimate nature / emptiness, at the same time. When one is constantly aware of the real nature of the mind, one has realized the union of the two truths.

Dependently arisen entities

are called "emptiness," for that which is dependently arisen is that which has no inherent nature.

(i.e. Dependent origination - emptiness:

commentary: all entities that are arisen from causes and conditions are called emptiness; they are of the nature of emptiness. That which is dependently arisen, that which arises due to causes and conditions, has no inherent nature of its own. It has no independent nature. This verse demonstrates that whatever dependently arises is necessarily empty of true existence. Everything that is dependently arisen is pervaded by emptiness. There is nothing that is dependently arisen which is somehow outside of the scope of emptiness. Also, within the expanse of emptiness all different types of things arise due to the coming together of various causes and conditions.

... In the same way, all appearances—what happened in past lives and what may happen in future lives, all appearances of actions and the effects of actions—appear due to the coming together of various different causes and conditions. They are pervaded by emptiness, and within emptiness they all arise.)

One magical creation halts another; one illusory being puts an end to the wrong views of his illusory opponent.

When I refute the arguments of others, that is exactly what is happening.

(i.e. One illusory antidote can fight another illusion:

commentary: those who believed that things really exist said to people who espoused the middle way, like Nargarjuna, "you say that all phenomena are empty. And if that is true, then your words are also empty. And all your reasoning’s are empty. How can your reasoning’s do anything? If your words and your reasoning’s are empty of any substance, then how do they have the power to refute the ideas of others? How do they have the power to describe what is the correct view?" The answer that Nargarjuna gave to them is in this verse.

In the same way, all of the appearances in the cycle of existence, all of the appearances in the three realms of existence, are just like an illusion and like a dream. They are mere appearances that are empty of any substantial existence or any inherent nature. Because we take these appearances to be true, we suffer. That is the problem. But there is an antidote for that problem, and that antidote is the practice of the dharma. The dharma reverses our attachment to these appearances as being real. The crux of our problem is that we take these appearances to be real. That does not mean that the dharma itself, in order to serve as an effective antidote, has to be something real, either. The reasoning’s of the dharma do not have to be something real, because they are all equally illusory, equally mere appearance.)

Another example: suppose a man falls in love with an illusory woman, then another illusion comes along

and shows the man what a fool he has been— that’s my work.

(i.e. One illusory antidote can fight another illusion:

commentary: they are just as illusory as the woman. But they still have the ability to reverse this person’s thought that this illusory woman is something real.

According to the Prajñápáramitá sutras, which are the sutras of the transcendent perfection of wisdom, samsara, the cycle of existence, is empty of any inherent or substantial existence. Nirvana, the transcendence of suffering, is also empty of any inherent existence. Samsara, the cycle of existence, is just appearance and emptiness inseparable. Nirvana is just appearance and emptiness inseparable. None of the sentient beings, none of us have any substance. We are just appearance and emptiness inseparable. The Buddhas are just appearance and emptiness inseparable. Everything is just appearance and emptiness inseparable. And yet, when a suitable person hears the words of the dharma, then they can reverse their clinging to all of these things, ourselves included, as being real. They can understand that it is all just like illusions—that it is 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 can only say that is it beyond the four extreme positions - the tetra lemma - that is all: a negation without affirming anything.

Commentary: then the opponents of Nargarjuna said to him, "Nargarjuna, you go around refuting everyone else’s view. What about your view? You have a view. You talk about emptiness as being the 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 states that if he had a position, then he would have a flaw.

Nargarjuna refutes all propositions. He refutes all ideas, 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 doesn’t. If he had some idea, then he would have a flaw, but he doesn’t. If he had any object of focus—in terms of the ultimate truth being this or that—then he would have a flaw. But he doesn’t. Therefore, he has no flaw.

In the tradition of Nargarjuna, all views, all propositions are refuted, but nothing is proposed in their place. All ideas are refuted, but nothing is thought of in their place. All objects that could be focused on are cut through, but nothing is focused on in their place. Nargarjuna refutes the idea that things truly exist, but he does not say anything else. That is the end of the discussion. The reason Nargarjuna does things in this way is that the ultimate truth is something in which there are no names at all. So there is nothing that can be said about it. The ultimate truth transcends all convention, all concepts, all terms. And so no term can be applied to it. That is why Nargarjuna, once he refutes the views of others, does not propose 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 / dependent origination:

commentary: there were those who believed that things truly exist because they thought there were really causes and there were really results; there were things that did the producing, and that there were things that were produced. The verse is a response to that type of view.

If we look at this question in terms of a gross view, in terms of a continuum, then we say that the father produces the son. But if we analyze that continuum in terms of the individual moments, which are completely distinct, and then try to find the exact point at which the producer produces and what is produced is produced, then we will see that there is no way that one can come before the other. They exist only in dependence upon each other. Therefore, one cannot exist before the other one does. Therefore, it is nonsensical to speak of one of them being the producer. If the producer does not exist before the produced, then how 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 brought against the followers of the middle way, and against Nargarjuna in particular, by other Buddhist and by non-Buddhists alike, was that, if phenomena were really empty, if there were nothing that was truly existent, then that would mean that there would be no such thing as cause and effect, there would be no such things as past and future lives, there would be no such thing as the three jewels, there would be no such thing as attaining Buddhahood. In response to that, Nargarjuna composed this verse.

Here Nargarjuna argues that the actual situation is just the reverse of what these people claimed. Only because phenomena are empty of true existence can all of these different kinds of appearances manifest. If phenomena were truly existent, solid, and unchanging, then there could not be a cause and a result with respect to these phenomena, because nothing would ever change. You could not possibly attain Buddhahood or any other level of realization, as nothing would ever change. Everything would be independently existent—not 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 emptiness have the same meaning, and that this is the middle way path.

(i.e. Transcending the duality dependent origination vs. emptiness: one implies the other; one cannot exist without the other; they are interdependent. They are not different / have the same meaning, not the same. The middle way is not accepting any of those as the real nature, and not rejecting any of those because they are the antidote of each other. But they do not form a real duality, a real opposition either. The true reality is not dependent origination (based on some realism), not emptiness (which can lead to nihilism if taken too seriously), not both in opposition / dualism, not something else that eliminates the duality completely / monism. The real nature of everything is inconceivable, but we call it the union of the two truths, the inseparability 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 to the Buddha. Also, Nargarjuna points out to us that dependent arising, emptiness, and the middle way path, which is free from all extremes, have the exact same meaning. They are the same teaching. The teaching of the middle way, the teaching on emptiness, and the teaching on dependent arising, all have the same import and the same meaning. Because the Buddha taught this, the Buddha’s words are supreme, and the meaning of the Buddha’s words is unsurpassed. For this reason, Nargarjuna prostrates to the Buddha.

The Buddha taught that dependent arising and emptiness have the same meaning and are inseparable. This is not something that can be harmed or refuted by reasoning. Because the Buddha’s teachings about dependent arising and emptiness cannot be defeated by reasoning, Nargarjuna prostrates to the Buddha. This is the manner in which homage is paid in a tradition grounded in reasoning. The one to whom we prostrate is the one who speaks words which cannot be refuted. We test these words and find them to be completely valid and irrefutable by any type of argument. For that reason we prostrate to that person—not for any other reason.)

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

Gyalwa Götsangpa’s seven delights - see also discussion on the song seven delights

Résumé:

The seven types of "negativities/difficulties": •1. Thoughts, 2. Kleshas, 3. Obstacles, •4. Karmic consequences, 5. Illness, 6. Death, •7. Adverse conditions.

To solution is not to try to reject them, to fight them, but to use them on the path. They could be uses as motivation to renounce samsara, to develop compassion and to practice the dharma more, as lessons in burning accumulated karma, as objects of meditation while seeking their real nature, and as opportunities to realize the true nature of the mind, which is clear light. The solution is thus the middle way: not accepting them as real, not rejecting them or fighting them, but seeking and directly seeing their real nature. We need them to change, to practice, to experiment, to get feedback, to learn, to mature, to develop wisdom and be liberated. They are perfect as they are. That is the Buddha everywhere teaching us the real nature of everything. Use them as teachings;

everything is already pure •In terms of relative truth we can be happy when we have suffering because that experience is the cleansing or the purifying of the seed of some bad action, which we have sown in the past. Once we experience its result we will never have to experience it again. We can have that attitude towards suffering in terms of its mode of appearance.

Suffering from illness is, again, the result of some negative actions taken in the past. So the result we experience now is illness, sickness. And again, we can experience delight when illness comes because we know that that is the purification of those negative actions. We won't have to experience the ripening of that particular karma again. The suffering of illness also gives us the opportunity to practice tonglen, the practice of taking and sending, which is a very important practice in the Mahayana. When you experience the suffering of illness, in the practice of tonglen you pray that all the suffering of illness of all sentient beings ripens in you at that moment. You take in all the suffering of others and you send out your own happiness, your own joy, and you imagine that others experience that happiness and joy. When we suffer sickness we have the experience of empathy with others, so it is a very good time to practice tonglen.

When Götsangpa sings about illness, he is singing from his own experience. Götsangpa became quite painfully sick for long periods of time when he was practicing in retreat. But he never left his retreat to go see a doctor or to go to a hospital. Since there were no doctors where he was meditating high up in the rocks, he did not rely on doctors or medicine to try to get well. Instead he took his illness to the path. Since he brought his illness to the path, the illness, in fact, became a catalyst for his realization. Eventually, when he became realized, his illness completely went away of its own accord. So this verse is something from Götsangpa's own experience.

In terms of the relative truth, the truth of appearances, when bad things happen, we practice the dharma more. Laughter that is a good reason to be happy when we are in bad circumstances, because we practice more. We remember to practice the dharma.

Even death is an extraordinary opportunity to realize the true nature of mind, which is clear light. What happens when you die is that all thoughts dissolve into clear light. If you meditate on the clear light nature of mind at that time, then it is like uniting with your mind's own clear light nature because your thoughts naturally do that at the point of death.

•In terms of the ultimate truth we know they are not truly existent. They are just mere appearance. They are just dependently existent. So they are just dependently existent ideas. And that is to say that they are not existent. To say that they are not existent is to say that they are of the nature of equality; and to say that they are of the nature of equality, is to say that they are of the nature of clear light. Whether they arise of not is not important.

•- and the realization of that is sheer delight.) Namo ratna guru!

When thoughts that there is something, perceived and a perceiver, lure my mind away and distract,

I don’t close my senses’ gateways to meditate without them but plunge straight into their essential point. They’re like clouds in the sky; there’s this shimmer where they fly. Thoughts that rise, for me sheer delight! . (i.e. See their real nature: veils, obstacles superimposed on the real nature. The middle way: don't accept concepts for what they appear, and don't try to stop conceptualization all together, but see through them by looking directly at them until seeing the real nature of the mind and of everything. Then maintain this pure awareness all the time.

Commentary: the first verse talks about whether or not there are thoughts arising. The truth is that whether or not there are thoughts arising, in the ultimate truth, in actual reality, there is no difference. In the ultimate truth there is no distinction between thoughts arising and not arising. Thoughts arising is just emptiness and appearance inseparable, and thoughts not-arising is also appearance and emptiness inseparable. They are both just dependently existent ideas. Whether or not they happen does not make any difference once you have realized the ultimate truth.) When kleshas get me going, and their heat has got me burning,

I try no antidote to set them right. Like an alchemistic potion turning metal into gold, what lies in klesha’s power to bestow

is bliss without contagion, completely undefiled. Kleshas coming up, sheer delight!

(i.e. Realize their non-dual nature and transmute them into bliss.

From the analysis of "melody of the eight types of non-duality": if you look at the real nature of the mind, you see the real nature of everything, and you see the real nature of all oppositions, of all dualities. You see that they are all arisen in dependence of the mind, that they are all of the same nature of emptiness, inseparable appearance and emptiness. Everything is relative. Nothing is absolutely good or bad, right or wrong, desirable or non-desirable. Then all attachments for those illusions, all desires, all fears, all the stress caused by the oppositions are dropped. All obstacles and hindrances are gone from the mind. The view, meditation and conduct are free. And what is left is total bliss.

Commentary: the reason why we can be happy if kleshas arise, if afflictive mental states arise, is that kleshas themselves are empty of any substance. They are just mere appearance. And any antidote we might try to apply to remove afflictive mental states would also be just a mere appearance and not real. The true nature is of the nature of equality of both the afflictions and of any antidote we might apply. This true nature is the true nature of mind; it is clear light - and the realization of that is sheer delight.)

When I’m plagued by god-like forces or demonic interference, 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 own special forces. When obstacles arise, sheer delight!

(i.e. Use them to become self-aware of your present limitations and diminish pride.

Commentary: why is it that we can be happy, in fact, have sheer delight, when obstacles arise? It is because, whether obstacles arise or they don't arise, neither is a real or inherently existent state. They are just dependently existent. When obstacles arise that depends upon some idea of there not being any obstacles; and there not being any obstacles depends on some idea of when there are obstacles. So they are just dependently existent ideas. And that is to say that they are not existent. To say that they are not existent is to say that they are of the nature of equality; and to say that they are of the nature of equality, is to say that they are of the nature of clear light. Whether or not they arise - if one says that one is facing obstacles, or that one has no obstacles - these are just dependently arisen ideas, not real. When you realize that, then that is an experience of sheer delight.) When samsara with its anguish has me writhing in its torments,

instead of wallowing in misery, I take the greater burden down the greater path to travel and let compassion set me up to take upon myself the sufferings of others. When karmic consequences bloom, delight!

(i.e. Use them to develop understanding of suffering and compassion for others.

Commentary: why is it an experience of sheer delight when we are suffering in the pits of samsara? The reason is that the pits of samsara and the pinnacle of nirvana are just dependently existent. To say that they are dependently existent is to say that one exists only in dependence on the other and vice versa. And that is to say that they really do not exist. They are of the nature of equality. It is the same with happiness and unhappiness. Happiness and suffering exist only in dependence on each other.

To say, "this is suffering," depends on some idea of what happiness is. To say, "this is happiness," does not truly exist because that depends on having some idea of what suffering is. To say that they are dependently existent is to say that they are really not existent. They are like happiness and suffering in a dream.

We can have different kinds of happiness and different kinds of suffering in a dream. But these experiences are not truly existent. Therefore the last line says: when karmic consequences bloom, delight. Well, karmic consequences blooming means the results of actions we have taken in the past, particularly the bad ones that result in suffering. Whether they happen or they do not happen, they do not truly happen, because whether they do or they do not is again just dependently existent - and not truly existent. In terms of relative truth we can be happy when we have suffering because that experience is the cleansing or the purifying of the seed of some bad action which we have sown in the past. Once we experience its result we will never have to experience it again. We can have that attitude towards suffering in terms of its mode of appearance. In terms of the ultimate truth we know it to be not truly existent then when it happens it is an experience of delight.)

When my body has succumbed to the attacks of painful illness, I do not count on medical relief, but take that very illness as a path and by its power remove the obscurations blocking me, and use it to encourage the qualities worthwhile. When illness rears its head, sheer delight!

(i.e. Use it on the path to diminish pride, burn-up karma, develop compassion and seek the true nature of the mind and or everything. Commentary: suffering from illness is, again, the result of some negative actions taken in the past. So the result we experience now is illness, sickness. And again, we can experience delight when illness comes because we know that that is the purification of those negative actions. We won't have to experience the ripening of that particular karma again.

The suffering of illness also gives us the opportunity to practice tonglen, the practice of taking and sending, which is a very important practice in the Mahayana. When you experience the suffering of illness, in the practice of tonglen you pray that all the suffering of illness of all sentient beings ripens in you at that moment. You take in all the suffering of others and you send out your own happiness, your own joy, and you imagine that others experience that happiness and joy. When we suffer sickness we have the experience of empathy with others, so it is a very good time to practice tonglen. In terms of understanding its ultimate nature we understand that whether sickness arises or does not arise, it is just a dependent concept. It depends on our thoughts. When we have an idea that we are sick, it depends on a thought of not being sick; and when we have an idea of not being sick, it depends on some idea of what sickness is like. Realizing the true nature of suffering from sickness to be equality is also an occasion for delight.

When Götsangpa sings about illness, he is singing from his own experience. Götsangpa became quite painfully sick for long periods of time when he was practicing in retreat. But he never left his retreat to go see a doctor or to go to a hospital. Since there were no doctors where he was meditating high up in the rocks, he did not rely on doctors or medicine to try to get well. Instead he took his illness to the path. Since he brought his illness to the path, the illness, in fact, became a catalyst for his realization. Eventually, when he became realized, his illness completely went away of its own accord. So this verse is something from Götsangpa's own experience.

There are a couple of reasons why Tibetan yogis and yoginis do not go to see doctors. One reason is that, when they get sick, then that experience provides a good opportunity to realize the true nature. And that is an experience of delight. Moreover, should they happen to die while they are 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 my wishes can come true. One verse of that song says, "if I die in this retreat, all alone, then this yogI’s wish will come true." Milarepa sang his song before he passed away in a cave. This shows the extent of his commitment. Even when he was dying, he still stayed in a cave. Tibetan caves are quite nice and dry, so you can stay there both in the summertime and the wintertime.)

When it’s time to leave this body, this illusionary tangle, don’t cause yourself anxiety and grief. The thing that you should train in and clear up for yourself is there’s no such thing as dying to be done. It’s just clear light, the mother, and child clear light uniting, when mind forsakes the body, sheer delight! . (i.e. Use it as an opportunity to realize the true nature of the mind.

Commentary: why can we have sheer delight at the point of death? Because it is an extraordinary opportunity to realize the true nature of mind, which is clear light. What happens when you die is that all thoughts dissolve into clear light. If you meditate on the clear light nature of mind at that time, then it is like uniting with your mind's own clear light nature because your thoughts naturally do that at the point of death. And then all thoughts of birth

and death - for example: "I’m going to die, I’m going to die," those kinds of thoughts - are self-liberated in the expanse of Dharmakaya. So, dead, and not dead, are just two notions that are dependent upon each other. If you have the idea, "I am not dead," it depends on some 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 to say that they are nonexistent. Another way to think about this is to think about how people die. They have a thought, "oh I’m dying, I’m dying," and then they are dead. So where is death? There is no actual point of death. Between that thought, "I’m dying, I’m dying," and being dead there is nothing. Therefore, there is no death. 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 are said to be liberated into the Dharmakaya.)

When the whole thing’s just not working, everything’s lined up against you, don’t try to find some way to change it all. Here the point to make in your practice is reverse the way you see it. Don’t try to make it stop or to improve. Adverse conditions happen ; when they do it’s so delightful. They make a little song of sheer delight! .

(i.e. Do not fight it, do not try to control it in order to 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 motivation to renounce samsara, diminish pride, practice the dharma more, seek permanence. Accept the difficulties as lessons.

Commentary: why is it that we can experience sheer delight when bad circumstances happen? In terms of the relative truth, the truth of appearances, when bad things happen, we practice the dharma more. Laughter that is a good reason to be happy when we are in bad circumstances, because we practice more. We remember to practice the dharma. In terms of the ultimate nature of bad circumstances, then again, bad circumstances are just dependent for their existence on some idea of what good circumstances are, and vice versa. And so, to say that they are dependently existent is to say that they are not existent. To say that they are not existent is to say that their nature is clear light. To say that their nature is clear light, to realize their true nature of being, is to experience sheer delight.

If we are experiencing a time in our lives when everything is going great, and we have a great job, a lot of money, different kinds of things, and we are surrounded by all our friends all the time and never encounter anyone whom we don't like, then what happens is that our pride increases. We become arrogant about our condition and about how everything is going so great for us. Having more pride leads to more jealousy, because somebody might look better than we, and we might become jealous of them. Also, when everything is g

oing great for us, we get distracted. Why should we want to practice the dharma? We think, "I don't have to practice right now." so we get distracted. These are all bad things, and they all come from having good circumstances. On the other hand, when we have bad circumstances, when things are tough, we have no reason to feel proud. Our pride diminishes, and correspondingly jealousy diminishes, and then we practice the dharma. For this reason dharma practitioners think that bad circumstances are much better than good ones. It is like that.)

(commentary: when we recite from Götsangpa, we should know that this is a song sung from his own experience. We should have the exact same delight as he did, the same type of delight that he had toward all of these things. This is quite difficult, but it is important for us to know what realization is like, what the experience of realization is like when you realize that all appearances are just like illusions, just appearance and emptiness inseparable. The ultimate truth is the true nature of mind, which is clear light. We should know what that realization is like and how Götsangpa experienced 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 the preciousness of difficult people, we see the preciousness of those seven types of difficulties. 2. We also acknowledge that they help us to diminish our pride and to build humility, respect and compassion. 3. In giving us the required feedback, the consequence of our own karma, they give us the motivation to practice awareness and develop insight. 4. We learn to cherish 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 them patiently and then to see them as pure. 6. They are teachings from the Buddha. 7. They give us the motivation to develop non-duality. 8. And to seek the real nature of everything. </poem>