Dzigar Kongtrol Rinpoche – Lotus Garden Shedra 2011 – Chandrakirti – July 5-6, 2011

Chandrakirti’s Introduction to the Middle Way

Chapter 5 – July 5, 2011

start of Chapter 6  – July 6, 2011

Chapter 5- Hard to keep

The Great Ones on the ground called Hard to Keep cannot be overcome by all the hosts of demons. Strong in concentration, excellent in mind, In subtle grasp of truth they have great skill.  

 Hard to keep

A: The definition

“The great ones who dwell on the fifth ground, Hard to Keep, cannot be overwhelmed or defeated by demonic forces. “

B: The qualities

“On this ground, the paramita of concentration is preeminent. Consequently, the Bodhisattvas concerned are noble in name and excellent in mind. They acquire great skill in the extremely subtle understanding of the nature of the two truths and the Four Noble Truths.”

In this 5th bhumi, the meditation paramita is perfected. As part of perfection of meditation, outcome is one does not succumb to the power of the 4 Maras.

  1. Mara of DeviputraAll the entertainment we have in our lives that occupy us.  One of the biggest is the computer. Also Television. All the other entertainments that eats up our time and our mind and its potential to function in a productive way. The comforts we find in them. And the other comforts of maturely things. While we are trying to live in that comfort. We lose our precious ability to self-realize. So, these are the worst!
  2. Mara of Skandhas–particularly the body skandha. We are very concerned about our health. AM I sick? Not sick? Healthy? Going to get sick? Preoccupied with concerns with health, anxiety around our health.
  3. Mara of afflictive emotionsattachment, aggression, dubious state of dumbfounded mind. Jealousy, pride. That makes us absorbed in that state. Until we are released from it, we are that state.
  4. Mara of deathcreates so much anxiety- so much denial, so much fear. Always trying to push that away, while we are approaching it. 

(note: compare to other teachings for order such as Khen Rinpoche in Achi commentary)

Time and abilities are eaten up and cast away by these. The potential to realize innate Buddha nature is not pursued. That is why they are called Mara, they keep you prisoner.

The bodhisattva in the 5th bhumi will not be seduced by computers, health of the body, states of negative emotion, belief that death really occurs as a ‘real’ experience other than a change of day.  They are completely victorious over the 4 Maras.


“On this ground, the paramita of concentration is preeminent. Consequently, the Bodhisattvas concerned are noble in name and excellent in mind. They acquire great skill in the extremely subtle understanding of the nature of the two truths and the Four Noble Truths.”

Because of concentrated peace of concentration, the mind in general is undisturbed, and reflective mind is very sharp. Can analyze deeper things of phenomena and its true nature.  In a subtle way, general and specific thinkings are much sharper and together, precise. Usually, we try to think of something, our mind wanders off and we have to bring it back.  Even when we bring it back, it doesn’t penetrate deeply. But when shamatha is very strong and stable, ability to think precisely to understand a subject objectively is tremendously enhanced by mind not distracted.

This was 5th chapter, where concentration was perfected.

I request you to generate bodhichitta before beginning session on glorious Chandrakirti’s Madhyamakavatara shastra.

-preliminary, main part, conclusion’-

-in main part of text

10 bhumis, 10 perfections bodhisattvas have to make

Sixth Chapter – Clearly Manifest

The 6th chapter covers the bhumi of wisdom. Much of the text is the 6th chapter.

The Tiny Vajra reasoning, in particular,the 2nd reasoning, show, there is no birth from a cause other than itself.

First, a little bit of history. Buddha turned the Wheel of Dharma 3 times.  In the 2nd turning, Buddha taught how all phenomena’s nature is emptiness.  In the emptiness nature, there is no rising, dwelling, ceasing, no increasing, no decreasing.

In this way, when Buddha taught emptiness, it was understood by Manjushuri, Avalokiteshvara, and other great beings that were there.

Later, after Buddha passed away, the Prajnaparamita teachings, much of the Mahayana teachings were not kept well in this world. They were taken to other realms, in particular, the Naga world.  Buddha prophesized about one good-looking, well-liked young monk. Buddha said to Ananda “in the future, this monk will be a monk called Naga who will do a great service to my teachings”.

As prophesized, Nagarjuna came sometime in or a little before the 1st Century.   In all studies, he perfected. He was particularly interested in the teachings on emptiness. In his attempts to elucidate, he went to the Naga world and supposedly brought the 100,000 stanzas into this world from Naga world. When we read the ‘bum  (100,000 stanzas). When we read, there are lots of teachings on bodhisattva path and bhumis. But with reasoning that is comprehensive, there is very little. So, Nagajuna wrote commentaries on the emptiness. Foremost of these is the Mulamadhyamakakarika. When it was written, in the Mulamadhyamakakarika, many reasonings were put down. In particular, there is the very famous reasoning of how there is no linear birth from self as a cause, from the other as a cause, from both self and other as a cause, and from no cause as a cause.

What we mean by “no linear birth” means, as discussed earlier, the entire universe – chiz I chew – is in two categories.

  1. Du jecompounded
  2. Dumache – non-compounded

Non-compounded has no actions or functions.  It is free of any functions, free of any actions taking place.  For example, space.  Space has no actions or functions.  One could say space serves as a ground for things to manifest.  But actively, space doesn’t have any action.

So it’s all compounded phenomena world that has a function, that has actions.   Action of making things to manifest. When it has an action, to manifest things, in physical world or mental world, there is ‘rgyud’ – continuum. Nothing without a continuum can make things manifest.

So, when did the beginning of the rgyud start? Can’t answer. Maybe from the Big Bang. Even this flower’s rgyud came from the Big Bang. Otherwise, where would it start?  So, if you trace the rgyud of this flower, of anything we actually see and experience in physical world, most probably have to have come from the Big Bang.

rgyud is very subtle. Every 60th split of a second, according to Abhidharma, it is changing. 60th split of a second. If that past moment wasn’t there, where would the present moment come from? What would the cause be?  This present moment would have to come from no cause.   So the past moment is the main responsible cause for the present moment to come to be here. 

The main responsible condition. 

So, for the present moment to come here, the past moment had to be there. Similarly, for the past moment to be there there had to be a past moment to be there. Again, for that past moment to be there, there had to be a past moment to be there.  And again, for the past moment to be there there had to be a past moment to be there… Most probably, it goes back to the Big Bang.  Even then, where did it come from? According to the Kalachakra tantra point of view, it was in the space itself, still some potential of the 5 elements were held. From there, it came.  From most Buddhist standards, it is said we can never trace that back.  Even in Kalachakra, as it is said, in the space, it held the potential of the 5 elements, where did that come from? It had to be from previous times. That’s what His Holiness the Dalai Lama says. So, in that way, it is also untraceable.

So, the previous moment is mainly responsible so the present moment comes to be here.  The Previous moment as main responsible cause of whatever it is we are relating to. Also, the 5 elements that help this cause to bring the effect of the present moment. Earth helps. Water helps. Fire helps. Wind helps. Space helps.  The 5 elements are only secondary conditions, not the main responsible. If there were no previous moment of this flower, what would the elements do to bring this present moment to come to be here?


If there is no seed, in previous moment, where would the shoot come from? The shoot has to come from a seed being there, and then the elements working with the seed gives birth to the shoot.  In this way, universe has a continuum from beginingless time. Who knows where it started, or where it ends? Most probably we can’t trace where it ends. We are talking about the level of atoms when talking about continuum.

Consciousness has its own continuum. Don’t know where the continuum of our own consciousness started. It’s beginingless. But if there was no previous moment, this present moment wouldn’t be here. What would be cause? Without a cause, nothing arises.  So previous moment HAS to be main responsible cause. In mental continuum, what shapes it, how it is experienced, the world – how it corresponds with physical body.  For example, if there is a human body with a brain, and the neurons of the brain, it is all is based on previous karma. Karma helps form that shape and experience,

But without continuum, what can karma do?  So there has to be a continuum for karma to shape this.

If you think about everything having a continuum, physical or mental, changing 60 times a second, our world becomes different than we perceive.  The physical world becomes an immense amount of particles and atoms. There is no singular one thing. Even atoms.  Also, everything is impermanent.  Constantly changing 60 times a second on a subtle level.

What is the factor for change? Causes and conditions being there, effect come to be there. If the causes and conditions are not there, the effect is not there.  Effect is dependently originated based on causes and conditions. It doesn’t exist from its own side at all.

For example, in the gross world, when rain is there, and sunlight comes through, and moisture is in the atmosphere, a rainbow comes. Everything is like that, dependently originated.   This is completely opposite to how we grasp the universe, everything and anything. When we grasp the universe or everything / anything, we grasp with a view of intrinsic.

A View of intrinsic means “something that truly exists.” This is the feeling we have.  Unlike:

  • dreams, or
  • a magicians’ display of magic,
  • a mirage,
  • an echo,
  • a movie.

When we grasp at the phenomenal world or the skandha of the body, the skandha of the feelings, the skandha of the conceptions, or the skandha of the mental formations, or the skandha of consciousness, we grasp at the intrinsic nature.

“Intrinsic nature” means something truly does exist. Feeling is there all the time, consciously or unconsciously.   That something truly does exist, where does it come from?  That things are permanent, singular, from its own side exists. Buddha said necessary conditions make things exist.

If you can actually understand there isn’t anything in the universe with the singular entity, even an atom, everything and anything is made of parts separate form one another. Everything and anything that actually exists is impermanent.  60 to a spilt of a second are changing.  Primary cause, with the elements, the present moment is brought into existence. Just as it is brought into existence, it ceases. There is no existing without ceasing as soon as it comes to exist.   If one moment can actually exist without dissolving, the universe would become permanent and exist forever.  If it could just exist on its own.

The reason why all the compounded things cease as soon as it arises, it lacks causes and conditions to be there.  That very cessation, start of cessation allows for the next moment to come in its place. And then then next moment. And then the next.  

In this way, things can evolve. Birth can take place. Aging can take place. Decay. Cessation.  The circle can continue.

The point here is when we think in this way, the world becomes nothing but a dream-like experience, mere appearance. Devoid of any inherent existence.  So as also, world becomes empty appearance. Phenomena as well as one’s own mind becomes nothing but empty appearance, nothing different between outside world and one’s own mind – both empty appearance.

The realness isn’t found in phenomena. The realness we are trying to find in mind, we wouldn’t find. Nonetheless, the appearance still unfolds.

In this way,the general Mahdyamika view of inseparable appearance and emptiness. Like the elements and space are inseparable.  Space doesn’t remain as space, it manifests as elements, and vice-versa.  In outer phenomena, in one’s own mind, is empty awareness. Emptiness again doesn’t remain empty,   Emptiness manifests as awareness. If you try to find awareness, it becomes emptiness – nothing to grasp. They are inseparable.  In case of mind, empty appearance.

So everything is empty appearance in that sense. Everything is empty appearance functional.

“Functional” depends on empty appearance, if there is not empty appearance, functional world will not be possible. If void becomes absolute, how could there be any movement of awareness? If space becomes absolute, how could elements manifest?  If awareness becomes absolute, how could there be any movement? If elements become intrinsic, how could anything manifest, change, evolve, cease?

All functions of rising, ceasing, manifesting, unmanifesting, depend on union of emptiness and appearance.  Emptiness can’t be separated from appearance and vice versa.  If not empty, appearance becomes eternal. If emptiness doesn’t become appearance, it becomes nihilist.  The union of appearance and emptiness and makes the world function. Function depends on the Middle way. Lies in emptiness and appearance being in union. Not being lop-sided, one-sided.

The tiny vajra- that emptiness and appearance, how it makes the universe function.  That much, I have to say.


Into the text itself – Pg. 161

 The sixth ground – clearly manifest

Verse 1

“On Irreversibly advancing, the mind abides in evenness –proceeding irreversibly towards the qualities of perfect Buddhahood. Dependent coarising, in its truth, lies open, manifest, The Bodhisattva dwells in wisdom and achieves cessation.”


“On sixth ground, bodhisattvas abide on in evenness of mind, complete mastery of two truths, and direct experience of reality.  The fifth bhumi focused on path, on the 6th bhumi proceeding towards attainment of qualities of Buddhahood. Can see truth of play of interdependence.  Abide in cessation. Not the same as the cessation of the sravakas and prateayakabuddhas, “

In 5th bhumi, gained tremendous concentration.  Also gains not only calm-abiding, but deep understanding of how all phenomena is dependently originated. Therefore, mirage like, dream-like. Nothing from its own side. Just empty appearance.   In case of universe, or your own mind. Nothing to hold onto as existing, not existing, both or neither. Simply watching like a child watching paintings in the temple. Watching without any grasping to reality. The child watching temple paintings without any kind of grasping to what they are seeing. Unfortunately the child is in a state of ignorance. But bodhisattva in 6th bhumi is in state of awakening that is the difference.   Neither the child nor the 6th level bodhisattva is grasping, but the basis is difference.  6th level bodhisattva is awakening to one’s nature. In this way, gains tremendous sense of enlightened mind.  It is beginning to dawn.  Not closing off sensory consciousness and suppressing 6th consciousness like cessation state of aryas in gopa, is fully engaged.

Verse 2

“A single man endowed with eyes can lead unseeing multitudes with ease to where they wish to go. And so it is with wisdom, here; It takes the sightless to virtues, guiding them to Victory.”


A single man endowed with eyes can lead unseeing multitudes with ease to where they wish to go. And so it is with wisdom, here; It takes the sightless virtues, guiding them to Victory. The same with first five paramitas, without the view, all the first five paramitas

Like a single man with eyes can lead unseeing multitudes with ease to where they wish to go.  Bodhisattva without this paramita couldn’t get enlightened. Why not? In case of generosity, would be holding onto yourself as being generous as real, and the object you are giving generously gift to as real.  Positive karma will be created, but from dharmakaya won’t be able to manifest rupakaya.  In enlightenment, dharmakaya manifests as rupakaya.   Not just positive merit to get to higher birth.

Also, with discipline, without wisdom, will only be holding onto yourself as holding pure conduct, conduct as pure, and who you are restraining your negative output to for benefit of others as real. When you hold then all as real, it’s of course positive, but won’t produce rupakaya from state of dharmakaya. You have not knowledge that such a thing as dharmakaya is to be attained.

With patience, without view of emptiness, one is being patience, holding onto to oneself as patience person, holds on to practice of patience, and who one is being patient to as real.  Will be a positive karma, but won’t produce rupakaya from state of dharmakaya. These 3 things are cause for rupakaya to arise from state of dharmakaya. What is cause? Wisdom mind, wisdom state. Throughout the path, when one practices all of the 6 paramitas w/ view of emptiness present, as in ground relative / and absolute in union, in path have relative merit and absolute merit in union, in fruition, rupakaya to arise from state of dharmakaya in union.  Otherwise, will stay in dualism.  So, one needs understanding of emptiness to transcended one’s whole subject/object/action as only appearance, mere appearance, dependently originated appearance, not as real.  This only comes from wisdom of emptiness as nature, so needs to guide all elements on path with wisdom as the base to attain the 2 kayas. Later, the mediation and wisdom becomes dharmakaya, and all the merit one has accumulated in the path with generosity, ethics, and patience becomes causes of rupakaya to arise from dharmakaya state.

All the water in India flows to the Ganges, and the Ganges flows to the ocean. Like that, all the paramitas have to be in touch with prajnaparamita, and prajnaparamita has to go into state of enlightenment.

One has to exhaust dualism. One exhausts dualism through emptiness, not any other means. Only then can one attain primordial state of the dharmakaya, and then arise with inexhaustible compassion accumulated in the path for the benefit of beings. And with inexhaustible merit from first 3 paramitas, one can generate rupakaya; rupakaya remains inseparable from the dharmakaya state of mind that is how enlightenment is to be attained. It all depends on state of emptiness.

That why it is said in our ordinary practices that in the beginning, it is important to have bodhichitta. In the middle it is important to have view of emptiness. In the end, to have the dedication.  Reason it is essential to have the view of emptiness is to not hold onto yourself, the practice, and what is taking place here as real.


Verse 3

One who grasped profound and ultimate reality, through the force of reasoning and by the light of scripture, was the Noble Nagajuna; and following his tradition, as this still exists, I will proceed to speak.


So, in the beginning of Shantideva  in the Bodhisattvacharyāvatāra– there is nothing revealed here that has not already been revealed, nor do I have the  skills of great poetry, nor do I think this will be of great benefit to others, just so I can get further accountance of the Bodhichitta practice, I am writing this.  This is an expression of humility. As the great scholars have said. Humility as well as true statement, here he is saying “unless you rely on some superior beings, it is very difficult the emptiness, and the absolute truth with the reasoning,” even with the Buddhas and Bodhisattvas engaging in much dialogue in the Sutras, it is difficult. One can take the scriptures in one’s own bias way to confirm your own view. Is very difficult to discern authentic meaning.  He is saying Nagajunas’ tradition of discerning how all phenomena are dependently arising, are mere appearance, devoid of own existence. Emptiness is not just a void. All the reasons nagajuna has lain out; this is the authentic tradition of getting true grasp of emptiness nature. Not just with intellect, but later with meditative experience, and later get certitude of that, and get the effects of the certitude to liberate one’s own mind from the confusion that usually holds us.

I think this is true in his own life. Through his studies, not just through intellect, but was able to make himself to transition into meditative state of that experience of emptiness nakedly, was able to overcome the duality and holding onto the phenomenal world and self as real. Able to get that yogic wisdom as well.  He was able to milk a cow from painting, and he wrote this book. Based on this book, many great masters have gained insights into this view in India.  I can tell you, in Nyingma, most of the great masters have gained “stainless eye of the Dharma teaching” like Longchenpa, Khyentse Wangpo, and Patrul Rinpoche.  The studies of this very text are most important text in Prasangika tradition.

It takes time to grasp the reasoning that will be outlined here.  Takes time to go through this over and over to work this against your own ingrained mind of duality.  Then, when you contemplate it objectively, with effort, there comes a true self of certitude, even at conceptual level, that nothing is real. All is dependently originated, and therefore illusory.   The nature of this phenomenal world is free of elaboration, not existent, not void. If it was intrinsic, it wouldn’t work this way. If void, it wouldn’t work this way. One gains that certitude.  With mediation experience, one wouldn’t cling to the nature as something that truly exists. Neither would you cling to it as void, or both, or neither.  One gains the freedom the leave the nature as it is to be. In Dzogchen,chok-sha- leaving things as it is. Very profound instruction, but very difficult to follow. Deep yearning to cling to something makes it difficult to just simply be as it is.  But with these reasonings having an impact on one’s mind, one can allow one’s mind and appearance to just simply be with some deep confidence in the nature itself,

This has tremendous power in that way.

Verse 4

“Certain simple, Ordinary people, when they hear of emptiness, will feel a joy that leaps and surges in their hearts. Their eyes will fill with tears, the hairs upon their skin will stand up.”


Verse 5

“Such people are the Vessels for the teaching; they have the seed of wisdom, perfect Buddhahood. The final truth should be revealed to them, in whom ensuing qualities will come to birth.”



So, the emptiness teachings aren’t for everyone. As it says in the Bodhisattvacaryāvatāra, when the teachings are given, without examining who they are given to, it can actually cause trouble. For example, in India, you have mantra recitations that give power to catch snakes. You can put snakes in tent, and then keep it as a pet, or throw it away from a home if the snake is a threat.  But sometimes, when you have not gain mantra power, and you try to catch a snake, the snake can bite you. It is like that with emptiness teachings. We have heard from countless lifetimes – been deeply rooted to clinging to something – mostly to things as real. All of a sudden, when it is said it is empty, there is a danger of misunderstanding. 

  1. Most of the time, it is based on “How could everything function?” That is the misunderstanding.
  2. If it’s empty, then people think its void. So enlightenment is understood as a void. So one can have some aversion to that.

 Actually, because of emptiness, all things function. Because of emptiness, samsara is not intrinsic, enlightenment is possible. Because of it, all the obscurations are adventitious and purifiable. Because of enlightenment, one doesn’t have to succumb to even pain, when one experiences pain. So, sometimes, this kind of misunderstanding can come – emptiness means void, and if void, how could anything arise or function? What’s the point of enlightenment? Or how can one even generate compassion if sentient beings are empty, if they aren’t real? Beings aren’t real, suffering not real. We aren’t talking about if something is real or not real. In the absolute truth, the reason beings are suffering is because of ignorance of that, they believe as self as real, phenomena as real. It could be empty, but it doesn’t matter.  When you are ignorant, when you think self and phenomena are real, then suffering is real. Or if it is real on an absolute level, then there is no way to get over that suffering. That suffering becomes intrinsic.

This is general misunderstanding. So, emptiness is not a teaching for all. But, for one who has already ripened their seeds, disposition. By virtuous conduct, merits accumulated in past lives, and have progressed to a plateau, where you know you need a transcended wisdom to progress. Not just virtuous conduct or purified conduct. Those people, when they hear of transcendent view of emptiness, when they hear of it, naturally, immediately, because of where there are in their evolution, they are incredibly moved, feel “oh, pain is subjective, is not intrinsic from its own side, samsara is not intrinsic from its own side. However beings are suffering due to their own obscurations, own ignorant mind. In absolute, the beings don’t have to suffer. In absolute, if they can realize the very nature of their own existence/nature of all phenomena, right there, can be in state of nirvana – can be released from bondage of suffering and causes of suffering. With this encouragement in one’s mind, the ones in the ripened positions, they feel so much encouragement to (do more than) puritanical ethics, morals as just whole lives’ practice.  Tremendous connections people make – just hearing the emptiness teachings, is a sense of waking something inside, with tears falling down and hairs standing, mind becoming more interested than ever before to know this emptiness, understand this emptiness, to cultivate the knowledge. Willing to do anything to ripen, understand realize this knowledge.  For them, the emptiness teachings are right, and it works out for one to have an enlightened path, bodhichitta path.



An encouragement to listen to the teachings of emptiness. 

One will be convinced of the

Good qualities will arise

Thought amazing, will arise more astonishing.  This means that trusting to the fact that is without inherit existence, a person gains genuine conviction into the truth of cause and effect, he or she will discover the authentic view.  If, however…this is not the case, the person is not a suitable vehicle for the doctrine of emptiness. 

Verse 6

“Embracing perfect ethics, they will constantly abide therein, and give with generously, compassion nurturing, will steep themselves in patience, with their merits whole pledged to Buddhahood, that they might bring all wanderers to freedom.”


Out of fear of falling into the lower realms, constantly pure conduct… And prevent them for declining.

Donating food, clothing and so on….they steep their minds in great compassion.

, realizing that anger results in an evil appearance and rebirth in the lower realms…They also patience.

Pledge their discipline and so forth to the realization of the ultimate realization of emptiness. And the resultant

Someone who has that kind of disposition and makes connection to emptiness sees there is no other refuge but the self-realization of the emptiness. If you have that self-realization of the emptiness, which is your natural birthright as a sentient being, then one can actually be immune to all the pain and suffering in samsara. While you live in the samsara, you could be immune to the pain and suffering as a bodhisattva. And of course, when you get enlightened, you will be completely free from the defects of samsara. So, there is a genuine interest born in oneself to save not just oneself but all mother sentient beings from the cyclic existence in the samsara.

By your compassion, to bring them to the natural nirvana present in all beings. If they can just realize that emptiness/enlightened nature, how they would not have to suffer, not have to be in so much pain, so with this, one actually creates aspiration bodhichitta for the benefit of all sentient beings, and wish to liberate all beings from the suffering of samsara. As a bodhisattva, one can work in that field, and as an enlightened being, you could work in that field. But not any kind of preservations of self and fear of being subject to the pain of samsara while working for benefit of other. One can also know that to get enlightened yourself or to be able to guide others, one needs to hold on to bodhisattva’s way of life. The way of life is to practice generosity, to practice discipline, to practice patience. With these three, one can perfect the cause of the rupakaya. Also the practice of meditation and the practice of wisdom. With this, one could self-realize the dharmakaya, so how you have to engage in all 6 paramitas united, and get enlightened for the benefit of all beings, so all paramitas will be practiced by this newly come-aboard bodhisattva, all based on view of how emptiness allows us to be free from suffering, because suffering and samsara are nothing but subjective. Dualistic mind, ignorant mind, subjective mind. If one can topple this ignorant, confused subjective mind and come to perfect synchronicity with the nature itself, how that is enlightenment. It’s not like it is to sort out something from far outside. It is to sort out the synchronicity of your own mind without ignorance, without duality of holding self and others to be real, intrinsic. If one can simply realize the nature as it is, that is the Dharmakaya, and with interdependent origination of paramita practice, can create a rupakaya from the dharmakaya, in this way, like a small fire with more oil being put in, a bigger force and power will come out of the small fire. In that manner, one will be exuberantly traveling the path to enlightenment.


Verse 7

“They will venerate the perfect Bodhisattvas and have mastery of ways profound and vast, attaining, step by step, the ground of Perfect Joy, all those who thus aspire should hearken to this path!”


…as for the scriptures that set out the realty…all phenomena are equal in the sense that:

  1.  they are without attribute,
  2. they cannot be produced
  3. beyond acceptance and rejections
  4. They are like Phenomena cannot be produced.
  5. phenomena are unproduced
  6. phenomena are empty because they cannot be produced
  7.  …utterly pure from the beginning
  8. dualistic …
  9.  beyond desicriniantion of acceptance and rejection
  10. 7 similies

Only the 3rd related to non-origination can be established by reasoning, and is described presently.

In this way, when one has taken the path of the bodhisattvas with aspiration and obligation bodhichitta, without taking long, one will come into the 1st bhumi, where one actually realizes emptiness nature,   the true nature of one’s own mind.  When one encounters the true nature of one’s own mind. In the 6th bhumi, similarly, one has experience of no arising, no duality, no ceasing, no increasing, and no decreasing. All the characteristics of the world and mind that one had assumed to be there as real are NOT there as real.  Those were only relative appearance, just imputed by your own subjective mind with those characteristics and held on to those as real. In state of emptiness, devoid of those characteristics. Phenomenal world, from the standpoint of the view of emptiness, is like a dream, a magician’s display of magic, like a mirage, like an echo, like a rainbow, – where does this whole awareness comes from? Not from the phenomena own side. It has never changed from its own side. Only comes from one’s own habituation, one’s own subjective mind, deeply entrenched in belief of things being real from countless lifetimes.

Now in this state, you come to realize how this is true, you come to see how the power of the habituation is our thoughts, since our thoughts have no reality, how could it have any power as real? Since habituation is based on successive thoughts strengthening the habituation and the thoughts themselves are empty by very nature, how could they be the same? As the habits and habituations. In this way, one comes to see the samsara or the suffering of samsara as nothing but made of your own ignorant mind and comes to be exposed how that is true and how in absolute truth, there is none of that in these 10 manner, as the sutra described. How the absolute truth is in state of freedom.

So, one gains this tremendous sense of liberation. So in all the 10 ways of describing the emptiness Chandrakirti chosen the one here to explain in more detail. More detail in explaining that convers the other points as well, and makes them understood easily. The point here is, how there is no birth in absolute truth with tiny vajra logics and tiny vajra reasonings.

Leave it here.

Q and A

You have questions? (laughter)

Question about production.  Production – translated # 3 – when looking at a mirage, and don’t realize it is a mirage, form your own side at that time, it is a pool of water. Then this pool of water that you not only see, but are a little scared to drive through – might cover your window and you may have an accident, what’s reality happening? We are seeing water as real, and are relating as if there is real water that could splash over your windows and obstruct your vision and derail from the road in an accident. As you go closer and closer, you see there is no water.  So THAT water that you thought was there was unproduced.  It was there seemingly as real, until you came to see clearly how it wasn’t there.

Production like “magician’s creation of an illusion.”  Magician created illusion just as you produced the water: it was never there in the first place as it seemed.   That water that was there was produced dependently based on your perception and the mirage and also the light and the pavement and all those coming together.  But in reality, there was never water there in the first place.


1 Comment

Filed under Dharma teachings, Lotus Garden teachers

One response to “Dzigar Kongtrol Rinpoche – Lotus Garden Shedra 2011 – Chandrakirti – July 5-6, 2011

  1. Pingback: Tiny Vajra/ Vajra Splinter – Analyses of Madhyamaka | Randrols Ramblings

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s