The need to realise Emptiness

From this point on the text explains the nature of emptiness and the wisdom that realizes it. The first verse explains the need to generate this wisdom realizing the nature of emptiness. There are various kinds of wisdom: wisdom understanding conventional phenomena such as the various sciences and wisdom understanding the ultimate, real nature of phenomena. If you do not possess wisdom realizing the ultimate mode of existence, no matter how strong your determination to be free or your aspiration for enlightenment may be, you will not be able to shift the conception of true existence, the root cause of cyclic existence. Therefore, you should make an effort to realize dependent-arising.

"Without the wisdom realizing the mode of existence,
Even though you familiarize yourself with the determination
to be free and the mind of enlightenment,
The root of cyclic existence cannot be cut.
Therefore make an effort to realize dependent-arising."

Common explanations of the meaning of dependent arising such as the dependent arising of cause and effect are accepted by all Buddhist traditions. But this verse refers to subtle dependent arising; something's coming into existence in dependence on its parts. In other words there are conditioned relations in which particular effects or phenomena arise merely in dependence on a particular cause and condition. Another meaning of dependent-arising is the existence of things relative to others. For example, when we talk about the part of a whole body, we call it a part in relation to the whole, similarly the whole is only a whole in relation to its parts. From this point of view the part and whole are related to and dependent on each other. Likewise, qualities like long and short have a relative sense, because we use these terms to describe objects in relation to other objects.

At another level phenomena are also called dependent-arisings because they arise in dependence on their basis of designation and they are dependent on the mind that designates them. The first meaning of dependent-arising applies only to conditioned phenomena, whereas the last two meanings apply to phenomena, conditioned impermanent phenomena and unconditioned permanent phenomena.

The dependent-arising referred to in this line is the subtlest one, in which it is explained in terms of existing merely by name and designation by thought. In other words when we say that phenomena exist through the power of terms and designations in dependence on designations, we are explaining dependent-arising as it appears, as mere existence due to the power of name. From the ultimate point of view that is mere emptiness of inherent existence. This means that since a phenomenon cannot come into being from its own side, it lacks inherent existence and is dependent on other conditions. Here other conditions refer to designation and the designating thought. The phenomenon exists merely by the power of that designation and as such it is empty of self-sufficient existence. Conversely, since it is empty of self-sufficient existence it exists through the power of designation.

So these are explanations of subtle emptiness. When we talk about the meaning of emptiness, we are talking about something being empty of its object of negation. Phenomena are empty of independent existence, inherent existence, and existence from their own side. These three: independent existence, inherent existence, existence from its own side are the objects of negation. Emptiness thus means being empty of these objects of negation. This is said because phenomena are dependent on something else; they are dependent on the name and the thought by which they are designated.

When we explain that they are dependent on their parts, name and designation, we are also stating that they do not have inherent existence, because dependence and independence are opposite terms. Phenomena are either dependent or independent, they cannot be both. Since these terms are mutually exclusive, a phenomenon can only be one or the other; it cannot be something in between. For example, human being and horse are opposites but not direct opposites, because there can be a third category, such as a dog, which is neither horse nor human being. But human being and non-human being are direct opposites if we say that there are only two categories of phenomena, those that are either human being or non-human being, there cannot be a third category. So through the reasoning of dependent-arising, lack of inherent existence can be established.

When we use the term emptiness, it has some similarity to our idea of absence of something or voidness. But if you think that emptiness is the mere absence of anything, then your understanding is incomplete. We should understand emptiness as absence of inherent existence. Because they lack inherent existence, phenomena do not have an independent existence, yet they are existent. This understanding of emptiness can be gained through understanding the meaning of dependent-arising, because dependent-arising means that phenomena are dependent on something else. They do not exist independently nor do they exist from their own side. If phenomena exist in dependence on something else, this clearly shows that they do exist.

Sometimes emptiness is explained as the meaning of the middle way, which means the centre that has eliminated the two extremes. One extreme is to think that if phenomena do not exist inherently, they do not exist at all the extreme of nihilism. The other is to think that if phenomena exist, they must exist inherently the extreme of eternalism. If we have a good understanding of emptiness, on the one hand we will understand that, since phenomena exist in dependence on thought and name and so on, they have nominal existence, that is they do exist. This avoids the extreme of nihilism. On the other hand, when you think about how phenomena exist in dependence on thought and name, it is clear that they do not have independent existence. This avoids the extreme of eternalism. If it were something that did not exist at all, then to say that it depended on something else would not make any sense. The next verse clarifies this point.

"One who sees the infallible cause and effect
Of all phenomena in cyclic existence and beyond,
And destroys all perceptions (of inherent existence)
Has entered the path which pleases the Buddha."

This means that if you are able clearly to assert the infallibility of dependent-arising, such that you are able to generate an ascertainment of it, and if, without harming the presentation of dependent-arising, you are able to destroy the perception that things exist inherently, then you have entered the path that pleases the Buddha. The first two lines clearly explain that one who sees cause and effect, within and beyond cyclic existence, as infallible, who can posit the existence and actual function of cause and effect, rather than their nonexistence, is able to eliminate the extreme of nihilism. The next two lines explain that through understanding the function of cause and effect, you will understand that although things exist, they do not exist independently or inherently, you will be able to destroy the conception that things exist inherently.

So, these lines explain that although cause and effect function, they do not function in an inherent way. In fact inherent existence is the object of negation and it is what should be destroyed by true perception. This eliminates the extreme of permanence. In general, the whole of Buddhist teaching can be subsumed under four statements: all conditioned phenomena are impermanent, all contaminated things are suffering, all phenomena are empty and do not have self-existence, and nirvana is peace. From these four, it is clear that most schools of Buddhist tenets, with the exception of certain sub-schools such as the Vatsiputriyas, accept the explanation of selflessness.

The selflessness that is accepted by all the four different schools of tenets is the lack of a self-supporting or self-sufficient person. The meaning of lack of substantial, self-supporting person is that there is no person who is completely independent of the mental and physical aggregates. If you view the mental and physical aggregates as the subject to be controlled and the person as the controller, and if you view this controller, a person, as something completely independent of those aggregates, you are maintaining a view of the existence of a substantial self-supporting person.

All four schools of Buddhist tenets accept that there is no such person independent of his physical and mental aggregates. This understanding weakens our strong yearning for the person, the enjoyer of happiness and suffering, to be something solid, but it seems that it is not very effective in weakening the attachment, anger and so on, that is generated by observing other objects of enjoyment. In general, attachment, hatred and so on, which are generated in relation to ourselves are stronger, so we think of my object of enjoyment, my relative, and my rosary.

If the object of enjoyment does not belong to you, then you may not have a very strong sense of an independent self-supporting person, but if you possess something, then that feeling is stronger. This is clear if you compare the two attitudes before and after buying something, let us say a watch. First you buy it, then you start thinking, this is my watch and these are my clothes and so forth. So because of that feeling of mine, the feeling of possessing that thing, you generate a very strong sense of the person to whom it belongs. Such a person is called a substantially self-sufficient person. If you talk about the nonexistence of such a substantial self-sufficient person, to people who have a strong sense of the existence of such a person, it will help reduce their attachment to their possessions.

In addition to this explanation of the selflessness of persons, when we study the highest schools of tenets, that is the Mind Only and Middle Way schools, we find subtler explanations of the selflessness not only of persons, but also of phenomena. With respect to the Mind Only schools explanation, when we relate to different objects of enjoyment, such as form, and sound, they appear to us due to the awakening of imprints on our consciousness. So, according to the Mind Only explanation, all the various phenomena appear to us and we experience and enjoy them merely due to the awakening of the imprints left on the mind. In other words, all phenomena are of the nature of the mind and do not have any external existence.

This is one explanation of the meaning of emptiness, and is a means to reduce attachment towards objects of enjoyment. But the Middle Way explanation is that no phenomena, whether the person, the enjoyer, or the object of enjoyment, exist inherently from their own side, because they are merely designated by thought. Thought designates the name and then the phenomenon comes into being. Phenomena do not have an existence from their own side, other than being designated by the terms and thoughts of the mind. According to this explanation all phenomena have their own character and their own nature, but all these characteristics of specific phenomena exist in dependence on something else, they do not have a specific mode of existence from their own side.

The subtlest explanation is found in the Middle Way Consequentialist school, which says that although there are things like form, sound, mountain, house and so forth that we can point to, they do not exist in the way we ordinarily perceive them. Usually phenomena appear to our consciousness as if they existed from their own side, but the Consequentialists say phenomena do not exist from their own side at all. They have only a conventional and nominal existence. Therefore if phenomena existed in the way they appear to us, when we try to analyse, examine and find the object of designation, it should become clearer and clearer. But this is not so. When we try to analyse and examine the nature of phenomena we have perceived, we are unable to find them, instead they disappear. This shows that phenomena do not have any inherent existence and do not exist from their own side.

According to the Autonomy School the measure by which to prove that things exist, is existence from their own side. But the Consequentialists say things do not exist from their own side at all, because they are merely designated by the mind. For them a phenomenon's existence from its own side is the object of negation and the lack of such inherent existence or existence from its own side is the meaning of emptiness.

If you are able to perceive the real nature of phenomena by realizing that they do not exist inherently, but in dependence on causes and conditions, such as designation by name and thought, you will have entered the path pleasing the Buddha. Usually when an object, form or sound, appears to us, it appears as if it has an independent or solid existence not dependent on causes, conditions, names, thoughts and so forth. But that is not the real mode of existence. Therefore if you understand that they exist in dependence on these things and you thereby eliminate the misunderstanding that phenomena exist independently, you have understood the right path.

On the other hand, you might think about how all phenomena appear and the infallibility of their dependent-arising, but be unable to generate the realization that they are empty of inherent existence, or when you think about the emptiness of phenomena or their lack of inherent existence, you might be unable o accept the infallibility of their dependent-arising. When you have to alternate these two understandings and are unable to think of them simultaneously, you have not yet realized the thought of the Buddha. As the following verse says,

"Appearances are infallible dependent-arisings;
Emptiness is free of assertions.
As long as these two understandings are seen as separate,
One has not yet realized the intent of the Buddha."

Although phenomena do not have inherent existence, they have nominal existence. When we see the reflection of our own face in the mirror, the reflection is not the face itself. In other words, the reflection is empty of the real face, because it is only a reflection and not the real face at all. Even though the reflection of the face is not the face, because of the assembly of causes and conditions, the reflection of the face arises.

The reflection is completely empty of being the real face and yet it is very much there. It was produced by causes and conditions and it will disintegrate due to causes and conditions. Similarly, phenomena have a nominal existence, although all phenomena appear to exist inherently, no phenomena exist from their own side or as they appear to us. However, they do have nominal existence which produces results, is functional and its activities are infallible.

"At the time when these two realizations are simultaneous and don't have to alternate,
From the mere sight of infallible dependent-arising comes ascertainment
Which completely destroys all modes of grasping.
At that time, the analysis of the profound view is complete."

If you familiarize your mind with this, a time will come when you do not have to alternate the two understandings: the understanding of the meaning of dependent-arising and that of emptiness of inherent existence. Then you will understand the meaning of emptiness of inherent existence, by merely understanding the meaning of dependent-arising without relying on any other reason. Merely by seeing that dependent-arising is infallible, you will be able to destroy completely the misconception of the true existence of phenomena without relying on other conditions. When you are able to generate an understanding of dependent-arising or emptiness of inherent existence as meaning the same, you have gained a complete understanding of the view of the real nature of phenomena.

Now, we will complete the rest of the text of The Three Principal Aspects of the Path. When we think about phenomenas lack of inherent existence, we should start our investigation with our own person and try to find out whether this I or person has inherent existence or not. Find out who the person is and separate out the whole physical and consciousness aggregate by asking whether my brain is me, or my hand is me, or whether the other parts of the body are me. When analysed in this way, then the I is unfindable. You cannot identify the I with any of these factors, neither the whole physical body, nor parts of it nor consciousness and its various levels.

If you think about the physical body itself and try to find out what it is, whether it is the hand and so forth, it will be unfindable. Similarly, if you analyse a particular table to find out what it is, whether it is its colour or its shape or the wood of which it is made, you will not be able to point to any particular quality of the table as the table.

When you are not able to find things through this mode of analysis, it does not mean that they do not exist. That would contradict reason and your own experience. Phenomenas unfindability under scrutiny indicates that they do not have any objective existence from their own side and they do exist as posited or designated by the mind. There is no other way of establishing them. Since they do not have any objective existence independent of thought, their existence is dependent on the power of the object, the designation. Therefore, phenomena have a conventional or nominal existence.

But when you are not analyzing or experimenting or studying in that particular manner and phenomena appear to you in their usual way, they appear to exist independently from their own side. It does not appear to you that they have only a nominal or conventional existence. But since you have some understanding through analysis and study, when things ordinarily appear to you as existing independently, you will be able to think, Although phenomena do not have inherent existence, to my impure mind they appear to exist independently and inherently.

In other words, if as a result of your study you compare phenomenas ordinary mode of appearance and the way things appear under investigation, you will understand the wrong way in which phenomena appear when you are not analyzing them and then you will be able to identify the object of negation, inherent existence. Therefore, when you are in an actual meditation session, it is important to ascertain through reasoning that things exist merely by designation and do not have an independent existence from their own side. However, as soon as you arise from meditation things will appear in the ordinary way. Then, due to the understanding you generated during the meditation session, even thought phenomena appear as if they exist inherently or independently you will be able to confirm that although they appear in this way, this is not how they exist.

It is from this point of view that the next verse says:

"Also, the extreme of existence is eliminated by the appearances
And the extreme of nonexistence is eliminated by emptiness
And if the mode of the arising of cause and effect from emptiness is known,
You will not be captivated by the view that grasps at extremes."

This means that if you are able to understand that all phenomena exist conventionally, you will be able to eliminate the extreme of permanence, and by understanding that things do not have inherent existence, you will be able to eliminate the extreme of total nihilism or annihilation. In other words, you will be able to understand the nature of phenomena, that they exist conventionally and nominally but are empty of inherent existence. Due to their not existing inherently, things appear as causes and effects. If you are able to generate an understanding of such mode of existence, you will not be overpowered or captivated by the wrong view of the two extremes, that is permanence and nihilism.

Finally, the concluding verse says:

"Thus when you have realized the essentials
Of the three principal aspects of the path accordingly,
Seek solitude and generate the power of effort,
And quickly actualize your ultimate purpose, my son."

The concluding advice is that it is not enough to have mere scriptural understanding. Having understood the meaning of the three principal aspects of the path, it is your responsibility to retire to an isolated place and put them sincerely into practice. Having understood the meaning of practice, you must engage in it with clarity because the aim and purpose of study is the attainment of omniscience, but it can only be gained through practice. So Jey Tsongkhapa advises us to practice well.

Therefore, as explained above, first establish some understanding of the view that phenomena lack inherent existence, then repeatedly make your mind familiar with the understanding so that through familiarity your ascertainment will become clearer, deeper, and stabler. Moreover, as our mind at present is strongly influenced by distraction and excitement, it is very difficult for it to stay calmly on one object even for a short time. Under such conditions even if you have realized the ultimate view it is difficult to make it manifest.

In order to have a direct perception of emptiness it is important to develop a calmly abiding mind through meditation. There are two techniques for doing so: one accords with the explanation you find in the sutras, and the other, which is found in the tantras, depends on deity yoga. This latter method is the more profound. In the tantras too, there are two levels, according to the deity yoga found in the lower classes of tantra and in the highest class of tantra.

In the Highest Yoga Tantra there is a special mode of doing deity yoga and achieving a calmly abiding mind by employing the subtle wind and the subtle mind. When you actualize a calmly abiding mind through that process, what is known as a union of calm abiding and special insight into emptiness is achieved.

If we explain this union of special insight and calm abiding merely according to the nature of meditative stabilization, there is no certainty that it will become a cause of enlightenment. No doubt because of the attainment of special insight it is a Buddhist practice but it is less certain that the mere union of calm abiding and special insight will become a cause of enlightenment. Whether it becomes a cause of liberation or omniscience depends on the motivation. Therefore we need a determination to be free from cyclic existence, as a foundation, and then, based on care and concern for the benefit of all sentient beings, an altruistic aspiration for enlightenment. If you then practice the yoga of the union of special insight and calmly abiding mind, it will become an active force for attaining enlightenment.

In order for such a practice to be fruitful, it is important that you first receive tantric teachings. In order to achieve tantric teaching to ripen your mental continuum, you must first receive initiation to make your mind fertile. Therefore, it is important to practice a combination of method and wisdom. When we engage the altruistic aspiration to attain enlightenment for the sake of all sentient beings, it will influence and support the view understanding the real nature of phenomena, and in turn our realization of emptiness, the real nature of the phenomena, will also influence and support our aspiration for enlightenment. This mode of practice is known as the union of method and wisdom.

When you follow the tantric path, you first generate a mind wishing to attain enlightenment for the sake of all sentient beings, and then influenced by this altruistic aspiration, generate the wisdom realizing emptiness, the real nature of phenomena, and on the basis of this realization generate the deity. If you again focus on the nature of the deity itself, you will find that even the deity does not exist from its own side. Then you visualize the deity as the Truth Body that you will ultimately attain when you attain enlightenment.

So, the technique for meditating on both method and wisdom is very important and includes meditation on the extensive circle of the deity as well as on its profound emptiness. The unity of both method and the wisdom is emptiness. The unity of both method and the wisdom is involved in this tantric practice, because on the one hand you think about the nature of the deity itself, which is visualizing the real nature of phenomena, and then on the other hand you think of the deity itself as the Truth Body that you will attain when you become enlightened, which is to think about the object of your attainment. So this is also a meditation on the aspiration for enlightenment.

Through this process of deity yoga you are practicing both the method and the wisdom at the same time. This is what makes the path so quick and successful. When you follow the Highest Yoga Tantra especially, there are techniques to make manifest the subtlest wind and subtlest consciousness. Through special techniques you will be able to stop the coarser, defiled levels of wind and consciousness and make their subtlest level manifest.

Whether you follow the sutra or tantra path, if you want to practice in this way, you should first lay a solid foundation in the practice of morality or discipline.

There are many levels of discipline to be observed, starting from the discipline of individual emancipation, which is like the foundation of all the higher levels of discipline. It is sometimes referred to as the discipline of the Hearers, and it is on the basis of this that you generate the discipline of the Bodhisattva, on the basis of which in turn you generate the discipline of Mantra.