The word "dharma," here translated as "phenomenon," is used in many different contexts. Sometimes it refers to teachings and sometimes to a particular practice or a specific quality that we try to cultivate in our practice. But in this particular context, the word "dharma" doesn't mean the teachings, rather it means any perceivable object or entity, such as an external sight, sound, smell, and so forth. These are not as they seem: they are visible or perceivable but not truly existing, just like dreams. Therefore, first understand that all phenomena are dream-like and then train in regarding them as being so.
I don't feel that it is necessary to spend a lot of time in this teaching discussing emptiness and whether things are real and concrete or do not exist as real and solid as they seem. As a matter of fact, they can be taken apart into smaller and smaller parts until they are atoms. However, even the smallest particles cannot be established to truly exist as something concrete and real. This can be arrived at through intelligent reasoning from the Middle Way philosophy. Using Middle Way logic, it is possible to show that all phenomena are not as real as they seem. This method proceeds by proving that every view we hold about reality can be disproved. Another approach is to establish how things are, rather than disproving their reality.
The nature of the emptiness of phenomena can be illustrated with the example of a dream. Every one of us dreams at night, and while we dream, it seems that there are objects, sounds, and so forth, which are exactly the same as they are while we are awake. We see hills, forests, houses, people, and so forth, during our dreams, but these phenomena are not as they seem. They appear to us, but they are not solid even though we can hit them, fall off them, and so on. Is everything we see in our dreams there? No. When we dream of a house or mountain, there is no real house or mountain in the room. In other words, while not existing, these phenomena still appear. How is it possible that something that doesn't really exist still appears to us? The answer is that it is like a dream, when we see, hear, feel textures, taste, smell, and so forth though these things are not really there. How should we regard the phenomena in our waking state? As empty just as in a dream. We, therefore, should "Regard all dharmas as dreams."
Sometimes we contemplate that all outer phenomena--trees, houses and mountains-- are not real, but resemble appearances in a dream. We also contemplate that the inner phenomenon of our mind, which perceives all outer phenomena, is also not real. Rather, our mind is empty of inherent existence. To engage in the two contemplations that outer and inner phenomena resemble a dream, we first think that everything we see in the animate and inanimate world is like the appearances arising in a dream and that our sensations of these phenomena--smell, taste, touch, sight, hearing, and feeling--are also like the sensations felt in a dream.
To repeat, we think that everything we perceive outside of us is not real; it is like a dream or an illusion. If everything out there is just a dream or illusion, then these phenomena must come from the mind. The next thought is, "Well, is the mind itself real?" To determine if mind is a real, solid entity or empty just like outer phenomena, we can, employ the Mahamudra or Dzogchen instructions to look directly at our mind.
| Copyright © 2004 by Thrangu Rinpoche. Root text translation © 2004 Michele Martin |
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Looking nakedly at the essential nature of mind, we find that mind is not established as any "thing" at all. This means that if we look for the mind, we find it has no color or shape, or any other definable characteristic which an object does. Since objects have a beginning, we may wonder, "Where does the mind start? Is there a point of origin for the mind?" Again if we look, we cannot find a point of origin for the mind. Other than thinking that it is like the wind moving in the sky, there is nothing to indicate what it is like. Since there is no place where it begins, it is said that mind is unborn.
If mind is unborn, we may then ask, "So where is it now?" Examining the present mind to see whether it is somewhere outside the body, we find that there is no place where it resides in the objects that we sense or see. It is not separate from the body, so we ask, "Well, is it inside?" But we cannot find a particular place where it is located in the body. Since mind does not have a color or a location, we therefore say that it is by nature empty.
Finally we wonder, "Where does mind stop when thoughts stop? And where do thoughts go?" Again, there is no place we can find where thoughts end. The mind does not attach itself to an outer object and stop there. There is no origin of mind, it does not dwell anywhere, and it does not end anywhere because it is empty. So the mind is without birth, abiding, and cessation. This awareness can't be found. This contemplation of looking for the mind, trying to find if it has any reality or not, is a very important practice to do over and over again until we are convinced that the nature of mind is emptiness.
So, first we examine outer phenomena to establish that they are like a dream ; then we look at mind itself and see that it is without birth, abiding, and cessation. From this we establish that the inner phenomena of mind are also empty. But this thought that mind and phenomena are empty is just another thought, so now we must look at the person who has that thought with the next instruction.
Let us examine what the perceiver is, what we call "me." Actually, when we look for it, we cannot find it anywhere; we fail to find it, and yet at the same time it seems that there is someone. This lack of finding is here called "unborn," which means it doesn't come about nor does it exist right now; it didn't arise and it doesn't abide anywhere in the present. This is exactly what we need to look into in order to find that this also does not really exist, which is called "empty of essence" or "empty of identity."
Earlier, two different types of meditation were mentioned: analytic meditation, and resting meditation. Analytical meditation which uses rational thinking, is not the method meant in "investigate the nature of unborn awareness." Here, the instruction means to look at unborn awareness. This is like observing birds, just seeing what they are doing. Where do they live? How do they get there? How do they fly about? What do they eat? Inquiry is simply taking a look by observing. In exactly the same way, we take a look at the mind and ask: Where does it dwell? How does it behave? What does it look like? What color does it have? What shape does it have? And where is it? How does it move? How does it stay? And so forth. This type of inquiry is not intellectual.
From time to time we have the feeling that the mind is steady and remains calm. Then when we take a close look at it, what is it really that remains calm now? We fail to find that there is someone or something that remains. In the same way, sometimes we notice that there is thinking, and when we look into the identity of what is it that thinks, we fail to find that there is a thinker, someone or something actually thinking the thought. This is not some kind of rationalization, but something we see when we look. This is what is being taught here in the statement: "Investigate the nature of unborn awareness." Unborn here is a synonym for absence of identity.
Even the antidote is released in its ground.
We begin with the belief that everything is solid and real. Then we develop the belief that this is incorrect and everything is just emptiness or like a dream. This second belief, however, developed by the previous instruction, is not real either. To illustrate this point, Shantideva gave the following example: If you were dreaming that you had a son and the son died, you would think, "I had a son and now he is gone." You might think that the thought that he is gone is an antidote to the thought that he existed. But in fact this can't be correct because none of it is real: it is all like a dream. So the thought that you had a son was not real, and the thought that your son had died was also unreal. That is what "the antidote released in its ground" means. When you begin to believe that everything is emptiness, then you have to let that thought go, too. You have to look at the one who is thinking that thought and realize that this one, too, is not real.
In his commentary on The Seven Points of Mind Training, called The Great Path of Awakening, Jamgon Kongtrul said that this teaching is explained as conceptual meditation because examination of outer objects as having no birth, no abiding, and no cessation is done through using our intellect.
As previously mentioned, there are two ways of meditation training: the analytical meditation of a scholar, a pandita, and the resting meditation of a kusulu, a simple meditator. Analytical meditation of a pandita involves questioning, inquiring, and quoting the scriptures from masters of the past. To gain some certainty about how things are, we need to look at external things to see how they are, and we need to look within to see how our mind is. We even look at the remedies against the usual belief about outer and inner phenomena. As we reach some kind of conviction, all we can see is direct experience.
| Copyright © 2004 by Thrangu Rinpoche Root text translation © 2004 Michele Martin |
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The way to see confusion as the four kayas (four bodies or four dimensions) is to regard any difficulties and troubles we may experience as a dream, a magical illusion, because the true nature of external phenomena has no inherent nature: external phenomena of samsara are like phenomena in a dream: they do not exist and the realization of this absence of true existence is the dharmakaya. While phenomena do not exist ultimately, on a relative level, due to mere dependent origination, they arise like appearances in a dream and this is the nirmanakaya. These two qualities of being non- existent and yet perceived or experienced are an indivisible unity which is the sambhogakaya. The unity of all three kayas or dimensions is the svabhavikakaya. In this way, we can train in treating confusion as the four kayas, which is how they actually are. This method is called "the unexcelled protection of shunyata or emptiness."
If we have developed some stability in our meditation we may be capable of dealing with problems and mishaps by regarding everything as an illusion, the nature of the four kayas. Otherwise, we will have to train in the relative level of dealing with difficulties by bringing them into the path of enlightenment, diminishing self-cherishing and increasing cherishing others.
Copyright © 2004 by Thrangu Rinpoche.
Root text translation © 2004 Michele Martin Close
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