The Mirror of Dharma. Geshe Kelsang Gyatso
Читать онлайн книгу.
that all phenomena – the appearance – and their emptiness are one object, not two objects. For example, our body – the appearance – and its emptiness are one object, not two objects. When we see our body, in truth we see only the emptiness of our body because the real nature of our body is its emptiness. However, we do not understand this because of our ignorance. We normally see our body as something that exists from its own side. This is mistaken appearance from which all suffering and problems develop endlessly. We should know that there is no ‘our body’ other than its emptiness. We should apply this knowledge to all other phenomena. To understand this subject of union correctly we need to be very patient. When, through correctly understanding and continually training in the union of appearance and emptiness, we directly experience the union of appearance and emptiness we will directly experience our environment, enjoyments, body and mind as the enlightened environment, enjoyments, body and mind, and we will directly experience ourself as an enlightened being – the union of Buddha, the union of Vajradhara, the union of Heruka, and so forth.
The root text says:
But even though you may be acquainted with renunciation and bodhichitta,
If you do not possess the wisdom realizing the way things really are,
You will not be able to cut the root of samsara,
Therefore strive in the means for realizing dependent relationship.
Je Tsongkhapa advises us saying, ‘Therefore strive in the means for realizing dependent relationship.’ Dependent relationship is a very important subject. Through correctly understanding this we can understand the way things really are. The great scholar Aryadeva said,
Just as the body sense power pervades the entire body,
So ignorance pervades all delusions.
Thus, if we cut our ignorance by applying great effort to realize the real meaning of dependent relationship
All our delusions will cease.
Please keep this instruction in your heart.
Things exist in dependence on their causes and conditions, in dependence on their parts, in dependence on their basis of imputation and in dependence on their mere name. The last of these is subtle dependent relationship. When we realize subtle dependent relationship our understanding of emptiness is qualified. Things existing in dependence on their causes and conditions proves that things do not exist from their own side, and this in turn proves that the things we normally see or perceive do not exist. This in turn proves that things exist in dependence on their mere name, which is the real meaning of dependent relationship. The way things really exist is in dependence on their mere name. There are no things other than their mere name. This is subtle dependent relationship.
We should practise the following contemplation and meditation,
Things existing in dependence on their causes and conditions proves that they do not exist from their own side. This in turn proves that the things we normally see or perceive do not exist, and this in turn proves that things exist in dependence on their mere name. The way things really exist is in dependence on their mere name.
When through contemplating this again and again we realize clearly that the way things really exist is in dependence on their mere name, we hold this profound knowledge in our heart and meditate on it for as long as possible. Through continually practising this contemplation and meditation our self-grasping, the root of all suffering, will decrease and finally cease completely.
The root text says:
When you clearly see phenomena such as samsara and nirvana, and cause and effect, as they exist,
And at the same time you see that all the phenomena you normally see or perceive do not exist,
You have entered the path of the correct view of emptiness,
Thus delighting all the Buddhas.
In this stage we need to accomplish the following two things: (1) we need to negate the objects of negation of emptiness – the things and phenomena we normally see or perceive – and (2) we need to realize that the phenomena of samsara and nirvana, and cause and effect, all actually exist. When we accomplish these two without seeing any contradictions between them we have entered the path of the correct view of emptiness, thus delighting all the Buddhas.
The root text says:
If you perceive and believe that the appearance, phenomena,
And the empty, emptiness of phenomena,
Are dualistic,
You have not yet realized Buddha’s intention.
With these words Je Tsongkhapa is saying that if we perceive and believe appearance and emptiness are dualistic we have not yet realized Buddha’s intention. Thus we need to apply effort to realize Buddha’s ultimate intention, which is to realize non-dual appearance and emptiness.
In general, all phenomena are included within two, appearance and emptiness. Phenomena themselves are appearance and their emptiness is empty. This appearance and empty are non-dual, which means one object not two. This is like the blue of the sky and the sky itself. The blue of the sky is the sky itself; there is no blue of the sky other than the sky itself – the sky itself appears as blue. Because the real nature of phenomena is the emptiness of phenomena, when we perceive phenomena in truth we perceive the emptiness of phenomena, but due to ignorance we cannot understand this. There are no phenomena other than their emptiness. Thus, phenomena – which is appearance – and their emptiness – which is empty – are non-dual, which means one object, not two. Through this explanation we can understand the meaning of non-dual appearance and empty. When, through mentally contemplating the meaning of this explanation again and again, we realize the non-dual appearance and empty as an endless space of emptiness, we hold this profound knowledge in our heart and meditate on it continually until it becomes the spontaneous realization of non-dual appearance and empty. Through this our dualistic appearance and mistaken appearance will cease and we will thus attain enlightenment quickly.
For qualified Tantric practitioners, in this endless space of emptiness their own environment, enjoyments, body, mind and their own self naturally appear as the enlightened environment, enjoyments, body, mind and self of an enlightened being, all naturally existing in dependence on their mere name.
The meaning of non-dual appearance and emptiness is very profound and not easy to understand. The wisdom that realizes non-dual appearance and emptiness is a higher level of the correct view of emptiness, and training in this wisdom is the quick path to enlightenment. Je Tsongkhapa took these instructions from the Ganden Emanation Scripture, whose nature is the wisdom of Buddha Manjushri.
If we have within ourself a strong potential for spiritual realizations, then with this condition we will easily develop and maintain profound knowledge and spiritual realizations. We can accomplish this condition, a strong potential for spiritual realizations, within ourself by sincerely practising the Guru yoga of the Wisdom Buddha Je Tsongkhapa. Through this we will receive the powerful blessings of all the Buddhas through our Guru so that we will easily develop and maintain profound knowledge and spiritual realizations. Practitioners such as Gyalwa Ensapa and his disciples and Je Sherab Senge and his disciples are witnesses to this. They attained the state of enlightenment within three years. This is magical. Through this we can understand how fortunate we are to have the opportunity to practise these instructions. There are two principal Guru yogas of Je Tsongkhapa: Offering to the Spiritual Guide and The Hundreds of Deities of the Joyful Land, which are both extracted from the Ganden Emanation Scripture. The practices of these two Guru yogas are powerful methods to grow our potential for attaining enlightenment quickly so that we can attain enlightenment quickly.
The root text says:
Through just seeing that things exist
In dependence on their mere name,
If your self-grasping reduces or ceases,
At that time you have completed your understanding of emptiness.
The meaning of this verse is very