We discussed the first three analyses of “The
Five Reasonings” that were written in the 2nd century C.E. by the
extraordinary Mahasiddha Nagarjuna to show that no phenomenon possesses a
self-existing essence. Nagarjuna founded the Madhyamaka
School, the Middle Way
School, meaning the middle way between
assumptions that are either a superimposition or a denial.
The middle view of Madhyamaka is sometimes
referred to as Prajnaparamita, which means “Mother of all Buddhas”
since it is the basis for realization. Only with perfect insight into the
transcendent nature of Prajnaparamita - the Sanskrit term that was translated
into Tibetan as Shes-rab-kyi-pa-rol-tu-phyin-pa (“Perfection of Wisdom”)
- can freedom from samsara be attained and nirvana be realized. The Mother
of all Buddhas, i.e., the middle view and perfection of wisdom, is the cause
for realization of Buddhahood. Correctly understanding
“The Five Reasonings” renders a deep understanding of the ultimate truth of
shunyata, the Sanskrit term for “emptiness.”
In
general, fearing that insight of emptiness could cause us to fall into a state
of nothingness, in which there is no appearance, nothing at all, is unfounded. Madhyamaka philosophy teaches us to
understand and differentiate between the conventional way things appear and
function, the way things appear, and the ultimate nature of all things, the
way things are. Should
we only understand the first and not the other, we could mistakenly cling
to the false beliefs that superimpositions always entail, for instance that
things exist forever. On the other hand, should we only understand the ultimate
truth of emptiness and deny conventional appearances and experiences, we could
mistakenly cling to the false beliefs that denial always entails, e.g., the
belief that karma as well as vice and virtue are meaningless. Such an attitude
leads an individual to turn away from acknowledging the interdependent nature
of conditioned existence and from taking on responsibilities.
To show the essence of all that appears
and that is not fit to depend upon causes and conditions, Nagarjuna presented
reasons that validly prove why any abstract superimpositions and denials are
merely conventional approaches to life and are ultimately not real. He showed
that the essence of all outer and inner phenomena is emptiness, shunyata
in Sanskrit, by proving that all things are
-
devoid of a cause,
-
devoid of a result,
-
devoid of both cause and
result, and
-
that everything manifests
as interdependence.
Other than these four ways that things are, there
seems to be no conceivable way that something can possibly be.
The opening verse of “The Five Reasonings
of Nagarjuna” is a summary of the four verses that follow and opens the gateway
to knowledge for us. He described the ultimate nature in the lines,
Since it is beyond
the nature of being one or many,
Suffering has no inherent
essence,
Like the suffering
in a dream, for example.
The suffering in bardo
is also like this.
In the 7th century, the
great Mahasiddha Chandrakirti explained Nagarjuna’s texts and wrote the Madhyamakavatara
in order to clarify the four logical reasons that Nagarjuna composed about
the fact that the true essence of all things is beyond one and many. In the last century, Mipham Rinpoche wrote
The Gateway to Knowledge and in the chapter on “The Four Analyses”
brought together the essential points of the many texts explaining shunyata
that need to be studied if we hope to correctly understand the selflessness
of both apprehending subject and apprehended objects. We need to know that
if there were a solid self, then liberation could not be, the reason why these
instructions on emptiness are so very precious indeed.
In the first article on refuting inherent existence to prove emptiness
we looked at the “Four Diamond Slivers” and learned why, ultimately, a result
does not arise because whatever arises ultimately must always exist and then
causes would not be. The verse is,
Since it (the essence)
does not arise from itself, other,
Both of them, or without
a cause,
Suffering does not
arise.
Present suffering is also like this.
In the second
article that proves emptiness we examined the result and discovered that existents
and non-existents are empty of arising. We saw that while phenomena certainly
function and influence each other according to a respective and successive
pattern, one condition arising out of another, nonetheless a result itself
can never be found. Should a non-existing result be produced, the horns of
a rabbit could also arise. It would be very beneficial to reflect the second
analysis of Madhyamaka well since it is decisive when learning to appreciate
karma, “the infallible law of cause and effect” that unremittingly
functions. Nagarjuna summarized the second instructions in the verse,
Since the result does not arise
From existing at the time of the cause,
From not existing,
from both, or neither,
Suffering therefore does not arise.
In the third article that proves emptiness we examined
both cause and result together, this reasoning known as “The Four Limits.”
We discovered that a result, which is both existent and non-existent never
arises because there is no such thing as an existent and non-existent result;
nothing possesses contradictory features. Nagarjuna
summarized the four abstract limitations and wrote,
From one cause, neither
one nor many results arise.
From many causes,
neither one nor many results arise.
Therefore, all things
are without arising.
Suffering, too, is
like a dream.
We will now look at the fourth verse
of “The Five Reasonings of Nagarjuna”
according to Mipham Rinpoche’s instructions and come to discover that conventionally
phenomena appear due to interdependent origination and emptiness, while a
self-essence can never be ascribed to any appearance or experience that arises.
Interdependent Origination, rten-‘brel
Since like a moon
in water, a rainbow, and a movie,
It is the mere appearance
of interdependent arising,
No phenomenon exists
through possessing an essence.
The extremes of samsara
and nirvana,
of permanence and extinction
are transcended.
-- Nargarjuna
We saw that all dharmas, “phenomena,” that
arise are devoid of inherent existence, that all dharmas merely appear in
dependence upon causes and conditions and not arbitrarily. We also saw that
every outer and inner phenomenon arises, abides, and ceases again without
disclosing a true essence that, upon careful investigation, cannot be found.
Yet phenomena appear and they do so through interdependent origination, rten-‘brel
in Tibetan. Nothing is eternal, nothing
is in vain, there is no coming and no going, rather due to the truth of interdependent
origination and emptiness, things appear when causes and conditions prevail
and influence each other, while, in truth, they are like a reflection in a
mirror. Taking the example of a statue of Buddha Vajradhara reflected in a
mirror: The reflection is not real and yet it appears. If we turn the mirror
around, then the image of Vajradhara has not vanished since it never had a
self-existing, own, solid essence anyway. The reflection arose in dependence
upon causes and conditions and cannot be said to be eternal or to have not
been – such statements are only conceptual formulations and never describe
the true essence.
In an unending succession of time without
number, phenomena arise, abide, and cease again in a structured fashion when
causes and conditions prevail, while only the indescribable essence - that
is not fit to depend upon causes and conditions - is true. Ultimately, all
phenomena are devoid of a cause, devoid of a result, devoid of both cause
and result, and merely manifest as interdependent existents that influence
each other, the relative truth. No moment can ever be found to verify independent,
ultimate self-existence since all things exist in dependence upon causes and
conditions that incessantly appear due to shunyata, “emptiness,” which
never impedes conditioned existents to arise when conditions are appropriate.
Lord Buddha pointed to the truth of
suffering and to the truth of the source of suffering, and the logical reasoning
that Madhyamaka offers explains in great detail why, ultimately, suffering,
walking, eating, sleeping, and other worldly activities take place conventionally
and do so only and just because they are devoid of a self-essence, i.e., they
are devoid of solidity. Things can only arise, take place, and appear because
shunyata is the fundamental nature of all
that is. If appearances and experiences inherently existed and if shunyata
were beyond the reaches of conditioned existence, nothing could arise or take
place. Emptiness is not outside the ordinary world of experiences nor ever
divorced from the Noble Truths and the precious path to freedom from suffering.
In the previous articles that explained
the first three analyses of “The Five Reasonings of Nargjuna,” we saw that no manifestations of conditioned
existents possess an ultimate reality, and yet things seem to exist inherently,
i.e., of their own accord – like the elephant we observed in our dream. If we examine relative causes and results
and hope to be able to prove that they arise of their own accord and are self-existent,
we will eventually and definitely see that nothing has a reality of its own,
that all things arise in dependence upon causes and conditions. This topic
was explained precisely by Mahasiddha Nagarjuna in his book, dBu-ma-rtsa-ba-bshes-rab-shes-bya-wa,
“The Treatise on the Middle Way.”
Just like a prisoner who is locked
behind bars has no way to be set free reliably other than by walking through
the door, we too are caught in the world of samsara and have no way to reliably
become free other than by realizing the fundamental nature of all that is.
Realization of the essence is attained through what is called “the three liberating
factors.”
They are:
- realizing that no source can ever be found,
- realizing
that causes and results have no true nature of their own,
- and realizing the essence of all appearances
and manifestations.
By ascertaining the three liberating factors,
we do attain freedom from contrived ways. Yet, it is necessary to use the
key, prajna, in order to open the door to freedom from samsara, which
is marked by suffering and always will be. Realizing the supreme view of emptiness
won through prajna, “best knowledge,” opens the gateway that unifies
the conventional truth with the ultimate truth inseparably.
Realization
of the indivisibility of the relative and ultimate truth of being - called
dharmadhatu in Sanskrit, “vast expanse of phenomena” - is the Mother
of all Buddhas and Bodhisattvas, Prajnaparamita. Just as a mother gives birth
to a child, wisdom of the true nature has brought forth all enlightened beings
born in the present and in the past, and it will bring forth all future Buddhas
and Bodhisattvas, most definitely. The unity of conventional reality and ultimate
reality is like the centre of the cloudless sky.
By showing what it is not, we
tried to explain emptiness, which is the essence. Emptiness is ineffable and
transcends all imputations or descriptions we resort to when trying to describe
it. If we are able to abide in meditative awareness that is free of abstract
conceptions and narrow-minded limitations or boundaries, then we will be able
to recognize that all dharmas are like an illusion, like a dream, like a reflection
in a mirror or on the surface of a settled river or lake. Then we will be
able to ascertain the pure view, Prajnaparamita, which gives birth to transcendent
knowledge, jnana that is the actual unity of the relative and ultimate
truths.
Let us look at an example to appreciate
the key we hold in our hands and can freely use to open the door to liberation
that is replete with supreme and immeasurable values of being. If we want
to travel to Kathmandu, we must first inquire
about the direction to take. Having received correct information, we can start
our journey and even help those who also wish to go - or we could take them
along. Likewise, if we realize emptiness, the essence of all that appears
and is, then we will be able to show it to others. Should prajna not
be integrated with all that arises and appears, then it would be impossible
to reach out to others and to show them the teachings that are so beneficial
and true. Gaining only an intellectual understanding does not suffice and
certainly will not empower or endow us with the ability to display wisdom
that is replete with illuminating qualities since those wonderful qualities
will not have unfolded from within us in the first place. Only direct insight
into the true essence enables the immaculate potential abiding within to arise
and shine brilliantly for others to appreciate, ask about, and wish to attain
too. This is the reason why realization of emptiness is the source and the
way of the Great Vehicle, Mahayana, which is an expression of not just emptiness
but also the richness of love and compassion unified inseparably – the genuine
mind.
Conclusion
It has been an exceptional opportunity for me
to teach the “Five Reasonings of Nagarjuna” according to the four analyses
written by Mipham Rinpoche in The Gateway to Knowledge. He compiled
the vast collection of classical Sanskrit texts that were written on this
subject by many great Mahasiddhas to explain and elucidate Madhyamaka Philosophy
in a single book, making it so much easier for us.
In
general, we understand the teachings through three methods:
-
direct perception,
-
inference, and/or
-
authoritative transmission.
Buddhist practitioners should not resort to insincere
sources when studying the teachings Lord Buddha shared with us but only rely
on authentic teachers who unequivocally possess outstanding qualities and
realization.
In order to gain direct insight into
the fundamental nature of reality, we must first listen to the teachings and
study the great expositions that have been handed down to us so abundantly.
In order to directly perceive the true nature through the practice of Mahamudra,
we first need to have gained correct understanding. Studying the profound
books that are available on Mahamudra is an invaluable support for our appreciation
and practice, which certainly leads to direct insight into the true nature
of reality.
Thank you very much.