Difference between revisions of "Non-duality By Lama Thubten Yeshe"
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| − | During the summer of 1977, Lama Yeshe visited Madison, Wisconsin and stayed at the home and center of his teacher, Geshe Lhundup Sopa. While there he gave six weeks of teachings on Maitreya’s Discriminating between Relative and Ultimate Reality (Dharma-dharmata-vibhanga-karika) from which the following is a brief extract. | + | During the summer of 1977, [[Lama Yeshe]] visited [[Madison]], [[Wisconsin]] and stayed at the home and center of his [[teacher]], [[Geshe]] [[Lhundup Sopa]]. While there he gave six weeks of teachings on [[Maitreya’s]] Discriminating between [[Relative]] and [[Ultimate Reality]] ([[Dharma-dharmata-vibhanga-karika]]) from which the following is a brief extract. |
| − | Maitreya’s root text is a dynamic, meditative approach to the profound view of reality, emphasizing the non-dual nature of all existence. In the following selection, Lama Yeshe comments on some central ideas from this text and offers an introduction to non-dualistic thought. | + | [[Maitreya’s]] [[root text]] is a dynamic, [[meditative]] approach to the [[profound view]] of [[reality]], {{Wiki|emphasizing}} the [[non-dual]] [[nature]] of all [[existence]]. In the following selection, [[Lama Yeshe]] comments on some central [[ideas]] from this text and offers an introduction to [[non-dualistic]] [[thought]]. |
| − | Edited by Chris Kolb. First published in Wisdom Energy 2, Publications for Wisdom Culture, Ulverston, England, 1979. | + | Edited by Chris Kolb. First published in [[Wisdom]] [[Energy]] 2, Publications for [[Wisdom]] {{Wiki|Culture}}, [[Ulverston]], [[England]], 1979. |
| − | There is no purpose or value in studying this subject merely for intellectual stimulation. That would be a complete waste of time. The knowledge contained in Lord Maitreya’s teaching is incredibly deep but only worthwhile if pursued with the proper motivation. Unless we engage in this study for the purpose of eradicating our psychological problems, we would probably do better to spend our time trying to make Coca-Cola; at least then we could quench our thirst. | + | There is no {{Wiki|purpose}} or value in studying this [[subject]] merely for [[intellectual]] [[stimulation]]. That would be a complete waste of time. The [[knowledge]] contained in Lord [[Maitreya’s]] [[teaching]] is incredibly deep but only worthwhile if pursued with the proper [[motivation]]. Unless we engage in this study for the {{Wiki|purpose}} of eradicating our [[psychological]] problems, we would probably do better to spend our time trying to make Coca-Cola; at least then we could quench our [[thirst]]. |
| − | We have all probably heard a lot of gossip about mahamudra meditation. “[[Maha]]” means great and “[[mudra]]” means seal. If I have a government seal no one impedes or harasses me. When I have an official government seal I am free to go wherever I choose. The seal of [[mahamudra]] is similar, but here we are talking about a [[state of mind]] that is beyond our ordinary [[dualistic]] view of existence. This is the great seal that sets us free from the prison of [[samsara]]. [[Mahamudra]] itself is [[non-duality]]. It is the absolute true nature of all universal phenomena, be they internal or external. | + | We have all probably heard a lot of {{Wiki|gossip}} about [[mahamudra meditation]]. “[[Maha]]” means great and “[[mudra]]” means {{Wiki|seal}}. If I have a government {{Wiki|seal}} no one impedes or harasses me. When I have an official government {{Wiki|seal}} I am free to go wherever I choose. The {{Wiki|seal}} of [[mahamudra]] is similar, but here we are talking about a [[state of mind]] that is beyond our ordinary [[dualistic]] view of [[existence]]. This is the [[great seal]] that sets us free from the {{Wiki|prison}} of [[samsara]]. [[Mahamudra]] itself is [[non-duality]]. It is the [[absolute]] [[true nature]] of all [[universal]] [[phenomena]], be they internal or external. |
| − | What is meant by the term “[[non-duality]]”? All existing phenomena, whether deemed good or bad, are by nature beyond [[duality]], beyond our false discrimination's. Nothing that exists does so outside of [[non-duality]]. In other words, every existing energy is born within [[non-duality]], functions within [[non-duality]], and finally disappears into the nature of [[non-duality]]. We are born on this earth, live our lives and pass away all within the space of [[non-duality]]. This is the simple and natural [[truth]], not some philosophy fabricated by [[Maitreya Buddha]]. We are talking about objective facts and the fundamental nature of reality, neither more nor less. | + | What is meant by the term “[[non-duality]]”? All [[existing]] [[phenomena]], whether deemed good or bad, are by [[nature]] beyond [[duality]], beyond our false discrimination's. Nothing that [[exists]] does so outside of [[non-duality]]. In other words, every [[existing]] [[energy]] is born within [[non-duality]], functions within [[non-duality]], and finally disappears into the [[nature]] of [[non-duality]]. We are born on this [[earth]], live our [[lives]] and pass away all within the [[space]] of [[non-duality]]. This is the simple and natural [[truth]], not some [[philosophy]] [[fabricated]] by [[Maitreya Buddha]]. We are talking about [[objective]] facts and the fundamental [[nature of reality]], neither more nor less. |
| − | If we are to achieve the realization of mahamudra it is essential to develop skill in the art of meditation. But to meditate properly we must first listen carefully to a faultless exposition of the subject matter. This will give us an accurate and precise understanding of the aim of meditation. If we have a clear intention of putting such explanations into practice in meditation, then merely to hear the teachings becomes a powerful experience instead of some kind of superficial intellectual “trip.” | + | If we are to achieve the [[realization]] of [[mahamudra]] it is [[essential]] to develop skill in the [[art]] of [[meditation]]. But to [[meditate]] properly we must first listen carefully to a faultless [[exposition]] of the [[subject]] {{Wiki|matter}}. This will give us an accurate and precise [[understanding]] of the aim of [[meditation]]. If we have a clear [[intention]] of putting such explanations into practice in [[meditation]], then merely to hear the teachings becomes a powerful [[experience]] instead of some kind of [[superficial]] [[intellectual]] “trip.” |
| − | To understand that the dualistic mind, lost in false discriminations, is the source of beginningless and endless suffering for oneself and others is to have a truly valuable insight that will profoundly change the quality of our daily lives. | + | To understand that the [[dualistic mind]], lost in false discriminations, is the source of [[beginningless]] and [[endless]] [[suffering]] for oneself and others is to have a truly valuable [[insight]] that will profoundly change the [[quality]] of our daily [[lives]]. |
| − | The [[dualistic]] mind is, by nature, contradictory. It sets up an internal dialogue that has forever disturbed our peace. We are always thinking, “Maybe this, maybe that, maybe something else”—and so on. [[Dualistic]] thinking perpetuates a conflict within our mind. It causes us to be agitated and deeply confused. When we know that this confusion is the result of a mind conditioned by the dualistic view of reality, we can do something about it. Until then it will be impossible for us to come to grips with the problem because we have not correctly identified its true cause. It is not enough merely to treat symptoms. It is clear that we must completely eradicate the source of problems if we are to become truly problem-free. | + | The [[dualistic]] [[mind]] is, by [[nature]], [[contradictory]]. It sets up an internal {{Wiki|dialogue}} that has forever disturbed our [[peace]]. We are always [[thinking]], “Maybe this, maybe that, maybe something else”—and so on. [[Dualistic]] [[thinking]] perpetuates a conflict within our [[mind]]. It [[causes]] us to be agitated and deeply confused. When we know that this [[confusion]] is the result of a [[mind]] [[conditioned]] by the [[dualistic]] view of [[reality]], we can do something about it. Until then it will be impossible for us to come to grips with the problem because we have not correctly identified its [[true cause]]. It is not enough merely to treat symptoms. It is clear that we must completely eradicate the source of problems if we are to become truly problem-free. |
| − | As our understanding and knowledge of [[mahamudra]] deepens we shall come to realize that the way things appear to us is simply a projection of our mind. For example, it is not a question of whether Madison, Wisconsin exists or not, but whether the way in which we perceive Madison exists in reality or not. It should be clear that this is not the same as the nihilistic assertion that nothing exists. We are simply seeking the correct view of reality. | + | As our [[understanding]] and [[knowledge]] of [[mahamudra]] deepens we shall come to realize that the way things appear to us is simply a projection of our [[mind]]. For example, it is not a question of whether [[Madison]], [[Wisconsin]] [[exists]] or not, but whether the way in which we {{Wiki|perceive}} [[Madison]] [[exists]] in [[reality]] or not. It should be clear that this is not the same as the [[Wikipedia:Nihilism|nihilistic]] [[assertion]] that nothing [[exists]]. We are simply seeking the [[correct view]] of [[reality]]. |
| − | To clarify this point further we can investigate the fantasies we project upon our friends and the people we live with or meet every day. Our dualistic mind superimposes an attractive or repellent mask upon the presented image of everyone we meet, with the result that reactions of desire and aversion arise which color our attitudes and our behavior towards this person. We begin to discriminate: “He is good,” or “She is bad.” Such rigid, preconceived attitudes make it impossible to communicate properly with even our close friends, much less with the profound wisdom of an enlightened being, or buddha. | + | To clarify this point further we can investigate the fantasies we project upon our friends and the [[people]] we live with or meet every day. Our [[dualistic mind]] superimposes an attractive or repellent mask upon the presented image of everyone we meet, with the result that reactions of [[desire]] and [[aversion]] arise which {{Wiki|color}} our attitudes and our {{Wiki|behavior}} towards this [[person]]. We begin to discriminate: “He is good,” or “She is bad.” Such rigid, preconceived attitudes make it impossible to {{Wiki|communicate}} properly with even our close friends, much less with the [[profound wisdom]] of an [[enlightened being]], or [[buddha]]. |
| − | If we persistently investigate the inner workings of the mind, we shall eventually be able to break through our habitual overconcretized mode of perceiving the universe and let some space and light into our consciousness. In time we shall have an insight into what non-duality actually is. At that time we should simply meditate without intellect or discursive thought. With strong determination we should merely let the mind meditate single-pointedly on the vision of non-duality, beyond subject/object, good/bad, and so on. The vision of non-duality can be so vivid and powerful that we feel we can almost reach out and touch it. It is very important simply to mingle the mind with this new experience of joy and luminosity without seeking it by analysis. We must realize directly that non-duality is the universal truth of reality. | + | If we persistently investigate the inner workings of the [[mind]], we shall eventually be able to break through our habitual overconcretized mode of perceiving the [[universe]] and let some [[space]] and {{Wiki|light}} into our [[consciousness]]. In time we shall have an [[insight]] into what [[non-duality]] actually is. At that time we should simply [[meditate]] without [[intellect]] or [[discursive thought]]. With strong [[determination]] we should merely let the [[mind]] [[meditate]] single-pointedly on the [[vision]] of [[non-duality]], beyond subject/object, good/bad, and so on. The [[vision]] of [[non-duality]] can be so vivid and powerful that we [[feel]] we can almost reach out and {{Wiki|touch}} it. It is very important simply to mingle the [[mind]] with this new [[experience]] of [[joy]] and [[luminosity]] without seeking it by analysis. We must realize directly that [[non-duality]] is the [[universal truth]] of [[reality]]. |
| − | In directing our mind along the path of Dharma it is best not to expect too much too quickly. The path is a gradual process to be negotiated step by step. Before one can follow practices that bring a quick and profound result there are preparatory practices that must be done. Lama Tsongkhapa, for example, strove very hard for the realization of shunyata, or emptiness, but met with no success, in spite of being a renowned teacher with many disciples. Finally Manjushri, the embodiment of perfect wisdom, revealed to him that he must make a retreat in order to purify his mind-stream completely of all gross and subtle delusions, as well as their imprints. Tsongkhapa then withdrew to a cave, where he did three and a half million prostrations as well as innumerable mandala offerings and other preliminary purification practices. As his thought-stream became purified, his understanding of emptiness began to deepen. This transformation continued until he reached full awakening. | + | In directing our [[mind]] along the [[path of Dharma]] it is best not to expect too much too quickly. The [[path]] is a [[gradual process]] to be negotiated step by step. Before one can follow practices that bring a quick and profound result there are [[preparatory practices]] that must be done. [[Lama Tsongkhapa]], for example, strove very hard for the [[realization]] of [[shunyata]], or [[emptiness]], but met with no [[success]], in spite of being a renowned [[teacher]] with many [[disciples]]. Finally [[Manjushri]], the [[embodiment]] of [[perfect wisdom]], revealed to him that he must make a [[retreat]] in order to {{Wiki|purify}} his [[mind-stream]] completely of all gross and {{Wiki|subtle}} [[delusions]], as well as their imprints. [[Tsongkhapa]] then withdrew to a [[cave]], where he did three and a half million [[prostrations]] as well as {{Wiki|innumerable}} [[mandala offerings]] and other preliminary [[purification]] practices. As his thought-stream became [[purified]], his [[understanding]] of [[emptiness]] began to deepen. This [[transformation]] continued until he reached [[full awakening]]. |
| − | It is helpful if we understand the realization of non-duality has many levels or degrees. From the philosophical point of view there are two Indian schools of Mahayana Buddhist thought: the Cittamatra or Mind Only school and the Madhyamaka or Middle Way school with its Prasangika or Consequentialist subdivision. Both of these schools agree that the dualistic view is deceptive and therefore not ultimately true, and both assert that non-duality is the absolute nature of all things and is ultimately true. Though the Mind Only and Consequentialist schools agree on these points, their understanding of what is meant by non-duality varies somewhat. | + | It is helpful if we understand the [[realization]] of [[non-duality]] has many levels or degrees. From the [[philosophical]] point of view there are two [[Indian]] schools of [[Mahayana]] [[Buddhist]] [[thought]]: the [[Cittamatra]] or [[Mind Only school]] and the [[Madhyamaka]] or [[Middle Way school]] with its [[Prasangika]] or Consequentialist subdivision. Both of these schools agree that the [[dualistic]] view is deceptive and therefore not ultimately true, and both assert that [[non-duality]] is the [[absolute nature]] of all things and is ultimately true. Though the [[Mind Only]] and Consequentialist schools agree on these points, their [[understanding]] of what is meant by [[non-duality]] varies somewhat. |
| − | From the Consequentialist point of view the Mind Only doctrine presents a helpful approach to conventional truth but does not accurately describe the absolute true nature of reality. In other words, they state that the Mind Only view of reality is still tainted by superstitious beliefs. Despite this, even the Consequentialists agree that if we are able to realize the Mind Only view we are qualified to practice the profound methods of tantric yoga and reach unimaginably high levels of understanding. | + | From the Consequentialist point of view the [[Mind Only]] [[doctrine]] presents a helpful approach to [[conventional truth]] but does not accurately describe the [[absolute]] [[true nature of reality]]. In other words, they [[state]] that the [[Mind Only]] view of [[reality]] is still [[tainted]] by {{Wiki|superstitious}} [[beliefs]]. Despite this, even the [[Consequentialists]] agree that if we are able to realize the [[Mind Only]] view we are qualified to practice the profound [[methods]] of [[tantric yoga]] and reach unimaginably high levels of [[understanding]]. |
| − | What we should know is that the Mind Only school contends that all objects of the sense world are simply manifestations of mental energy and do not exist externally at all. According to the Consequentialists it is more correct to say that the existence of all things depends upon recognition by an imputing consciousness. Both schools attach great importance to the mind’s role in determining the way in which entities arise, but the higher Consequentialist school says that to assert that there are no external phenomena whatsoever—that there is nothing other than mind—is an error. Such a view deviates from the true middle path that transcends all extremes. | + | What we should know is that the [[Mind Only school]] contends that all [[objects]] of the [[sense]] [[world]] are simply [[manifestations]] of [[mental energy]] and do not [[exist]] externally at all. According to the [[Consequentialists]] it is more correct to say that the [[existence]] of all things depends upon {{Wiki|recognition}} by an imputing [[consciousness]]. Both schools attach great importance to the [[mind’s]] role in determining the way in which entities arise, but the higher Consequentialist school says that to assert that there are no external [[phenomena]] whatsoever—that there is nothing other than mind—is an error. Such a view deviates from the true [[middle path]] that {{Wiki|transcends}} all extremes. |
| − | The Mind Only meditators destroy the dualistic view by seeing that all objects in the field of the six senses are no more than mere projections of our mind itself. All relative phenomena arise and disappear like the bubbles in a glass of Coca-Cola. In this analogy, Coca-Cola corresponds to the mind itself while the bubbles arising within it are all relative phenomena perceived by the six senses. Can the bubbles in the Coca-Cola be separated from the Coca-Cola? No. Therefore, as they are not separate, they are non-dualistic. When a deep understanding of this pervades our consciousness, the foundations of samsara are shaken. | + | The [[Mind Only]] [[meditators]] destroy the [[dualistic]] view by [[seeing]] that all [[objects]] in the field of the [[six senses]] are no more than mere {{Wiki|projections}} of our [[mind]] itself. All [[relative phenomena]] arise and disappear like the bubbles in a glass of Coca-Cola. In this analogy, Coca-Cola corresponds to the [[mind]] itself while the bubbles [[arising]] within it are all [[relative phenomena]] [[perceived]] by the [[six senses]]. Can the bubbles in the Coca-Cola be separated from the Coca-Cola? No. Therefore, as they are not separate, they are [[non-dualistic]]. When a deep [[understanding]] of this pervades our [[consciousness]], the foundations of [[samsara]] are shaken. |
| − | The Consequentialists transcend dualism by realizing that both subject: mind, and object: the sense field, are illusory and empty of self-existence. Subject and object are mutually interdependent: they cannot exist independently of one another. For this reason the Consequentialists do not agree with the Mind Only position that mind itself—as the source and substance out of which all relative phenomena arise—has true, inherent self-existence. According to the Consequentialists, all phenomena, including mind, are empty of even the slightest trace of self-existence. | + | The [[Consequentialists]] transcend [[dualism]] by [[realizing]] that both [[subject]]: [[mind]], and [[object]]: the [[sense]] field, are [[illusory]] and [[empty]] of self-existence. [[Subject]] and [[object]] are mutually [[interdependent]]: they cannot [[exist]] {{Wiki|independently}} of one another. For this [[reason]] the [[Consequentialists]] do not agree with the [[Mind Only]] position that [[mind]] itself—as the source and [[substance]] out of which all [[relative phenomena]] arise—has true, [[inherent]] self-existence. According to the [[Consequentialists]], all [[phenomena]], [[including]] [[mind]], are [[empty]] of even the slightest trace of self-existence. |
| − | The fully awakened Lama Tsongkhapa, in his work The Heart of Perfection, explained that first we must master the Mind Only view because from that elevated position we can easily progress to the highest, most sublime view, that of the Consequentialists. It is for this very reason that Maitreya Buddha explained the Mind Only doctrine. It is the bridge we rely upon to cross over from a completely materialistic outlook to the transcendental view of reality which is beyond all extremes. | + | The [[fully awakened]] [[Lama Tsongkhapa]], in his work The [[Heart]] of [[Perfection]], explained that first we must [[master]] the [[Mind Only]] view because from that elevated position we can easily progress to the [[highest]], most [[sublime]] view, that of the [[Consequentialists]]. It is for this very [[reason]] that [[Maitreya Buddha]] explained the [[Mind Only]] [[doctrine]]. It is the bridge we rely upon to cross over from a completely {{Wiki|materialistic}} outlook to the [[transcendental]] view of [[reality]] which is beyond all extremes. |
| − | When I expound subjects of this kind, I try to avoid being too philosophical—dwelling on | + | When I expound [[subjects]] of this kind, I try to avoid being too philosophical—dwelling on “[[Mind Only]] says this,” “[[Consequentialists]] assert that”—especially when we are dealing with such {{Wiki|subtle}} and penetrating texts as this one. Generally {{Wiki|speaking}}, this [[teaching]] by [[Maitreya Buddha]] is considered to be a [[Mind Only]] text; however, it is not necessarily confined to a [[Mind Only]] [[interpretation]]. This entire text also lends itself perfectly to a Consequentialist explanation of [[reality]] and the [[two levels of truth]]. It is [[essential]] to know these [[two levels of truth]] well because when we successfully reconcile them we arrive at a true [[understanding]] of things as they actually are, and become free of [[suffering]] and its [[cause]]. |
| − | I would like to go over this point once more. Each phenomenon has two characteristic qualities or natures. One is its relative appearance: its color, shape, quality, texture, and so forth. This is termed “deceptive | + | I would like to go over this point once more. Each [[phenomenon]] has two [[characteristic]] qualities or natures. One is its [[relative]] [[appearance]]: its {{Wiki|color}}, shape, [[quality]], {{Wiki|texture}}, and so forth. This is termed “deceptive [[truth]]” because it appears to [[exist]] {{Wiki|independently}} of [[causes and conditions]]. In terms of this level of [[truth]] we discriminate [[subject]] and [[object]], this and that, and so on. Even though all [[phenomena]], internal and external, partake of this [[relative]] [[nature]], they nevertheless arise, [[exist]] and pass away without ever departing from the [[sphere]] of [[non-duality]]. The second level of [[truth]] is the [[non-dualistic]], [[absolute]], [[true nature of things]], which spontaneously co-exists with all [[phenomena]]. |
| − | Phenomena themselves and the absolute nature of phenomena, have distinctive qualities; they are not the same thing. All phenomena simultaneously possess a relative or conventional mode of existence as well as an absolute, true nature, which is non-dualistic. Certain energies come together and produce a relative phenomenon. Its relative mode of existence is dualistic, and appears in terms of a subject and object relationship; yet all things arise within the space of non-duality. | + | [[Phenomena]] themselves and the [[absolute nature]] of [[phenomena]], have {{Wiki|distinctive}} qualities; they are not the same thing. All [[phenomena]] simultaneously possess a [[relative]] or [[Wikipedia:Convention (norm)|conventional]] mode of [[existence]] as well as an [[absolute]], [[true nature]], which is [[non-dualistic]]. Certain energies come together and produce a [[relative]] [[phenomenon]]. Its [[relative]] mode of [[existence]] is [[dualistic]], and appears in terms of a [[subject]] and [[object]] relationship; yet all things arise within the [[space]] of [[non-duality]]. |
| − | Relative phenomena (dharma) are like bubbles. They are the dualistic vision of the dualistic mind. Therefore, they are not truly existent or real. Absolute, true nature (dharmata) is non-dualistic. It is, therefore, real or true. Though relative phenomena and the dualistic vision do exist and function, they are not ultimately true. That is the point. | + | [[Relative phenomena]] ([[dharma]]) are like bubbles. They are the [[dualistic]] [[vision]] of the [[dualistic mind]]. Therefore, they are not [[truly existent]] or real. [[Absolute]], [[true nature]] ([[dharmata]]) is [[non-dualistic]]. It is, therefore, real or true. Though [[relative phenomena]] and the [[dualistic]] [[vision]] do [[exist]] and function, they are not ultimately true. That is the point. |
| − | When we say that all relative phenomena have the nature of non-duality we are not saying that all existence is emptiness or absolute truth. All relative existence is not absolute truth. Relative phenomena are not absolute phenomena. But every existing energy, whether relative or absolute, has the characteristic nature of non-duality. | + | When we say that all [[relative phenomena]] have the [[nature]] of [[non-duality]] we are not saying that all [[existence]] is [[emptiness]] or [[absolute truth]]. All [[relative]] [[existence]] is not [[absolute truth]]. [[Relative phenomena]] are not [[absolute]] [[phenomena]]. But every [[existing]] [[energy]], whether [[relative]] or [[absolute]], has the [[characteristic]] [[nature]] of [[non-duality]]. |
| − | I want to explain this further. When we contemplate non-duality the dualistic vision should disappear. Therefore we can say that non-duality is absolute nature. But can we say that all non-duality is absolute nature? No. Why not? Because, although all phenomena partake of the nature of non-duality, we do not have to perceive non-duality itself in order to perceive conventional reality. My head, for example, has the nature of non-duality, and yet we cannot say my head is absolute truth of emptiness. In order to apprehend my head you do not need to apprehend non-duality. Yet a doubt may persist: “If my head has the characteristic nature of non-duality why then, when you apprehend my head, do you not apprehend non-duality itself?” Because there is the veil of dualistic mind between you and my head. | + | I want to explain this further. When we [[contemplate]] [[non-duality]] the [[dualistic]] [[vision]] should disappear. Therefore we can say that [[non-duality]] is [[absolute nature]]. But can we say that all [[non-duality]] is [[absolute nature]]? No. Why not? Because, although all [[phenomena]] partake of the [[nature]] of [[non-duality]], we do not have to {{Wiki|perceive}} [[non-duality]] itself in order to {{Wiki|perceive}} [[Wikipedia:Convention (norm)|conventional]] [[reality]]. My head, for example, has the [[nature]] of [[non-duality]], and yet we cannot say my head is [[absolute truth]] of [[emptiness]]. In order to apprehend my head you do not need to apprehend [[non-duality]]. Yet a [[doubt]] may persist: “If my head has the [[characteristic]] [[nature]] of [[non-duality]] why then, when you apprehend my head, do you not apprehend [[non-duality]] itself?” Because there is the [[veil]] of [[dualistic mind]] between you and my head. |
| − | It may become clearer with another example. Which is the more pervasive, the population of the United States, or the population of Madison, Wisconsin? The population of the United States includes the population of Madison, but the inhabitants of Madison do not pervade the population of the entire United States. [[Non-duality]] is like the population of the United States, and all relative phenomena are like the inhabitants of Madison. All relative phenomena are embraced by [[non-duality]], because they arise within the space of non-duality; all relative phenomena demonstrate non-duality. | + | It may become clearer with another example. Which is the more {{Wiki|pervasive}}, the population of the [[Wikipedia:United States of America (USA)|United States]], or the population of [[Madison]], [[Wisconsin]]? The population of the [[Wikipedia:United States of America (USA)|United States]] includes the population of [[Madison]], but the inhabitants of [[Madison]] do not pervade the population of the entire [[Wikipedia:United States of America (USA)|United States]]. [[Non-duality]] is like the population of the [[Wikipedia:United States of America (USA)|United States]], and all [[relative phenomena]] are like the inhabitants of [[Madison]]. All [[relative phenomena]] are embraced by [[non-duality]], because they arise within the [[space]] of [[non-duality]]; all [[relative phenomena]] demonstrate [[non-duality]]. |
| − | To conclude, in order to understand non-duality we have to understand emptiness. We can say therefore that non-duality is emptiness. But all the bubbles of relative phenomena, though they themselves are ultimately non-dual, are not emptiness. Relative and absolute truth do not pervade each other, but both are pervaded by non-duality. If we can understand the distinctive characteristics as well as the non-contradictory natures of these two levels of truth, we can gain freedom from even the subtlest delusions of mind. There can be no stronger motive for study and meditation than this. | + | To conclude, in order to understand [[non-duality]] we have to understand [[emptiness]]. We can say therefore that [[non-duality]] is [[emptiness]]. But all the bubbles of [[relative phenomena]], though they themselves are ultimately [[non-dual]], are not [[emptiness]]. [[Relative]] and [[absolute truth]] do not pervade each other, but both are pervaded by [[non-duality]]. If we can understand the {{Wiki|distinctive}} [[characteristics]] as well as the non-contradictory natures of these [[two levels of truth]], we can gain freedom from even the subtlest [[delusions]] of [[mind]]. There can be no stronger {{Wiki|motive}} for study and [[meditation]] than this. |
Latest revision as of 01:37, 9 February 2020
During the summer of 1977, Lama Yeshe visited Madison, Wisconsin and stayed at the home and center of his teacher, Geshe Lhundup Sopa. While there he gave six weeks of teachings on Maitreya’s Discriminating between Relative and Ultimate Reality (Dharma-dharmata-vibhanga-karika) from which the following is a brief extract.
Maitreya’s root text is a dynamic, meditative approach to the profound view of reality, emphasizing the non-dual nature of all existence. In the following selection, Lama Yeshe comments on some central ideas from this text and offers an introduction to non-dualistic thought.
Edited by Chris Kolb. First published in Wisdom Energy 2, Publications for Wisdom Culture, Ulverston, England, 1979.
There is no purpose or value in studying this subject merely for intellectual stimulation. That would be a complete waste of time. The knowledge contained in Lord Maitreya’s teaching is incredibly deep but only worthwhile if pursued with the proper motivation. Unless we engage in this study for the purpose of eradicating our psychological problems, we would probably do better to spend our time trying to make Coca-Cola; at least then we could quench our thirst.
We have all probably heard a lot of gossip about mahamudra meditation. “Maha” means great and “mudra” means seal. If I have a government seal no one impedes or harasses me. When I have an official government seal I am free to go wherever I choose. The seal of mahamudra is similar, but here we are talking about a state of mind that is beyond our ordinary dualistic view of existence. This is the great seal that sets us free from the prison of samsara. Mahamudra itself is non-duality. It is the absolute true nature of all universal phenomena, be they internal or external.
What is meant by the term “non-duality”? All existing phenomena, whether deemed good or bad, are by nature beyond duality, beyond our false discrimination's. Nothing that exists does so outside of non-duality. In other words, every existing energy is born within non-duality, functions within non-duality, and finally disappears into the nature of non-duality. We are born on this earth, live our lives and pass away all within the space of non-duality. This is the simple and natural truth, not some philosophy fabricated by Maitreya Buddha. We are talking about objective facts and the fundamental nature of reality, neither more nor less.
If we are to achieve the realization of mahamudra it is essential to develop skill in the art of meditation. But to meditate properly we must first listen carefully to a faultless exposition of the subject matter. This will give us an accurate and precise understanding of the aim of meditation. If we have a clear intention of putting such explanations into practice in meditation, then merely to hear the teachings becomes a powerful experience instead of some kind of superficial intellectual “trip.”
To understand that the dualistic mind, lost in false discriminations, is the source of beginningless and endless suffering for oneself and others is to have a truly valuable insight that will profoundly change the quality of our daily lives.
The dualistic mind is, by nature, contradictory. It sets up an internal dialogue that has forever disturbed our peace. We are always thinking, “Maybe this, maybe that, maybe something else”—and so on. Dualistic thinking perpetuates a conflict within our mind. It causes us to be agitated and deeply confused. When we know that this confusion is the result of a mind conditioned by the dualistic view of reality, we can do something about it. Until then it will be impossible for us to come to grips with the problem because we have not correctly identified its true cause. It is not enough merely to treat symptoms. It is clear that we must completely eradicate the source of problems if we are to become truly problem-free.
As our understanding and knowledge of mahamudra deepens we shall come to realize that the way things appear to us is simply a projection of our mind. For example, it is not a question of whether Madison, Wisconsin exists or not, but whether the way in which we perceive Madison exists in reality or not. It should be clear that this is not the same as the nihilistic assertion that nothing exists. We are simply seeking the correct view of reality.
To clarify this point further we can investigate the fantasies we project upon our friends and the people we live with or meet every day. Our dualistic mind superimposes an attractive or repellent mask upon the presented image of everyone we meet, with the result that reactions of desire and aversion arise which color our attitudes and our behavior towards this person. We begin to discriminate: “He is good,” or “She is bad.” Such rigid, preconceived attitudes make it impossible to communicate properly with even our close friends, much less with the profound wisdom of an enlightened being, or buddha.
If we persistently investigate the inner workings of the mind, we shall eventually be able to break through our habitual overconcretized mode of perceiving the universe and let some space and light into our consciousness. In time we shall have an insight into what non-duality actually is. At that time we should simply meditate without intellect or discursive thought. With strong determination we should merely let the mind meditate single-pointedly on the vision of non-duality, beyond subject/object, good/bad, and so on. The vision of non-duality can be so vivid and powerful that we feel we can almost reach out and touch it. It is very important simply to mingle the mind with this new experience of joy and luminosity without seeking it by analysis. We must realize directly that non-duality is the universal truth of reality.
In directing our mind along the path of Dharma it is best not to expect too much too quickly. The path is a gradual process to be negotiated step by step. Before one can follow practices that bring a quick and profound result there are preparatory practices that must be done. Lama Tsongkhapa, for example, strove very hard for the realization of shunyata, or emptiness, but met with no success, in spite of being a renowned teacher with many disciples. Finally Manjushri, the embodiment of perfect wisdom, revealed to him that he must make a retreat in order to purify his mind-stream completely of all gross and subtle delusions, as well as their imprints. Tsongkhapa then withdrew to a cave, where he did three and a half million prostrations as well as innumerable mandala offerings and other preliminary purification practices. As his thought-stream became purified, his understanding of emptiness began to deepen. This transformation continued until he reached full awakening.
It is helpful if we understand the realization of non-duality has many levels or degrees. From the philosophical point of view there are two Indian schools of Mahayana Buddhist thought: the Cittamatra or Mind Only school and the Madhyamaka or Middle Way school with its Prasangika or Consequentialist subdivision. Both of these schools agree that the dualistic view is deceptive and therefore not ultimately true, and both assert that non-duality is the absolute nature of all things and is ultimately true. Though the Mind Only and Consequentialist schools agree on these points, their understanding of what is meant by non-duality varies somewhat.
From the Consequentialist point of view the Mind Only doctrine presents a helpful approach to conventional truth but does not accurately describe the absolute true nature of reality. In other words, they state that the Mind Only view of reality is still tainted by superstitious beliefs. Despite this, even the Consequentialists agree that if we are able to realize the Mind Only view we are qualified to practice the profound methods of tantric yoga and reach unimaginably high levels of understanding.
What we should know is that the Mind Only school contends that all objects of the sense world are simply manifestations of mental energy and do not exist externally at all. According to the Consequentialists it is more correct to say that the existence of all things depends upon recognition by an imputing consciousness. Both schools attach great importance to the mind’s role in determining the way in which entities arise, but the higher Consequentialist school says that to assert that there are no external phenomena whatsoever—that there is nothing other than mind—is an error. Such a view deviates from the true middle path that transcends all extremes.
The Mind Only meditators destroy the dualistic view by seeing that all objects in the field of the six senses are no more than mere projections of our mind itself. All relative phenomena arise and disappear like the bubbles in a glass of Coca-Cola. In this analogy, Coca-Cola corresponds to the mind itself while the bubbles arising within it are all relative phenomena perceived by the six senses. Can the bubbles in the Coca-Cola be separated from the Coca-Cola? No. Therefore, as they are not separate, they are non-dualistic. When a deep understanding of this pervades our consciousness, the foundations of samsara are shaken.
The Consequentialists transcend dualism by realizing that both subject: mind, and object: the sense field, are illusory and empty of self-existence. Subject and object are mutually interdependent: they cannot exist independently of one another. For this reason the Consequentialists do not agree with the Mind Only position that mind itself—as the source and substance out of which all relative phenomena arise—has true, inherent self-existence. According to the Consequentialists, all phenomena, including mind, are empty of even the slightest trace of self-existence.
The fully awakened Lama Tsongkhapa, in his work The Heart of Perfection, explained that first we must master the Mind Only view because from that elevated position we can easily progress to the highest, most sublime view, that of the Consequentialists. It is for this very reason that Maitreya Buddha explained the Mind Only doctrine. It is the bridge we rely upon to cross over from a completely materialistic outlook to the transcendental view of reality which is beyond all extremes.
When I expound subjects of this kind, I try to avoid being too philosophical—dwelling on “Mind Only says this,” “Consequentialists assert that”—especially when we are dealing with such subtle and penetrating texts as this one. Generally speaking, this teaching by Maitreya Buddha is considered to be a Mind Only text; however, it is not necessarily confined to a Mind Only interpretation. This entire text also lends itself perfectly to a Consequentialist explanation of reality and the two levels of truth. It is essential to know these two levels of truth well because when we successfully reconcile them we arrive at a true understanding of things as they actually are, and become free of suffering and its cause.
I would like to go over this point once more. Each phenomenon has two characteristic qualities or natures. One is its relative appearance: its color, shape, quality, texture, and so forth. This is termed “deceptive truth” because it appears to exist independently of causes and conditions. In terms of this level of truth we discriminate subject and object, this and that, and so on. Even though all phenomena, internal and external, partake of this relative nature, they nevertheless arise, exist and pass away without ever departing from the sphere of non-duality. The second level of truth is the non-dualistic, absolute, true nature of things, which spontaneously co-exists with all phenomena.
Phenomena themselves and the absolute nature of phenomena, have distinctive qualities; they are not the same thing. All phenomena simultaneously possess a relative or conventional mode of existence as well as an absolute, true nature, which is non-dualistic. Certain energies come together and produce a relative phenomenon. Its relative mode of existence is dualistic, and appears in terms of a subject and object relationship; yet all things arise within the space of non-duality.
Relative phenomena (dharma) are like bubbles. They are the dualistic vision of the dualistic mind. Therefore, they are not truly existent or real. Absolute, true nature (dharmata) is non-dualistic. It is, therefore, real or true. Though relative phenomena and the dualistic vision do exist and function, they are not ultimately true. That is the point.
When we say that all relative phenomena have the nature of non-duality we are not saying that all existence is emptiness or absolute truth. All relative existence is not absolute truth. Relative phenomena are not absolute phenomena. But every existing energy, whether relative or absolute, has the characteristic nature of non-duality.
I want to explain this further. When we contemplate non-duality the dualistic vision should disappear. Therefore we can say that non-duality is absolute nature. But can we say that all non-duality is absolute nature? No. Why not? Because, although all phenomena partake of the nature of non-duality, we do not have to perceive non-duality itself in order to perceive conventional reality. My head, for example, has the nature of non-duality, and yet we cannot say my head is absolute truth of emptiness. In order to apprehend my head you do not need to apprehend non-duality. Yet a doubt may persist: “If my head has the characteristic nature of non-duality why then, when you apprehend my head, do you not apprehend non-duality itself?” Because there is the veil of dualistic mind between you and my head.
It may become clearer with another example. Which is the more pervasive, the population of the United States, or the population of Madison, Wisconsin? The population of the United States includes the population of Madison, but the inhabitants of Madison do not pervade the population of the entire United States. Non-duality is like the population of the United States, and all relative phenomena are like the inhabitants of Madison. All relative phenomena are embraced by non-duality, because they arise within the space of non-duality; all relative phenomena demonstrate non-duality.
To conclude, in order to understand non-duality we have to understand emptiness. We can say therefore that non-duality is emptiness. But all the bubbles of relative phenomena, though they themselves are ultimately non-dual, are not emptiness. Relative and absolute truth do not pervade each other, but both are pervaded by non-duality. If we can understand the distinctive characteristics as well as the non-contradictory natures of these two levels of truth, we can gain freedom from even the subtlest delusions of mind. There can be no stronger motive for study and meditation than this.
