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Khenchen Thrangu Rinpoche
Instructions on
“Differentiating the Middle from the Extremes“
by Buddha Maitreya / composed by Asanga
Chapters 2 & 3
presented at Thrangu Tashi Chöling in Boudhnath, Nepal
2. Obstructions
2.1. A Brief Description
2.2. A Detailed Description
2.2.1. Nine Actual Obstructions to Liberation & What They Impede
2.2.2. Thirty Obstructions
2.2.2.1. Obstructions of Belief
2.2.2.2. Obstructions to Accomplishing the Bodhisattva Grounds
2.2.3. Obstructions to the Antidotes
2.2.3.1. A Brief Description
2.2.3.2. A Detailed Description
2.2.3.2.1. Obstructions to the 37 Harmonies with Enlightenment
2.2.3.2.2. Obstructions to the Ten Paramitas
2.2.3.2.3. Obstructions to the Ten Bhumis
2.2.3.2.4. The Obstructions Summarized as Two
3. How to Abandon the Obstructions
3.1. A Brief Indication
3.2. A Detailed Explanation
3.2.1. Suchness
3.2.2. The Definition of the Three Natures
3.2.3. The Definitions of Suchness
3.2.3.1. The First Noble Truth
3.2.3.2. The Second Noble Truth
3.2.3.3. The Third Noble Truth
3.2.3.4. The Fourth Noble Truth
3.2.3.5. The Conventional & Ultimate Truths
3.2.3.6. The Knowers
3.2.3.7. The Objects
3.2.3.8. The Five All-Inclusive Dharmas
3.2.3.9. The Seven Types of Suchness
3.2.3.10. Ten Topics in Which to be Skilled
* * *
2. Obstructions
2.1. A Brief Description
The Root Text:
“Pervasive, trivial, excessive, and all together; accepting and rejecting are taught as two obstructions.”
There are many ways to discuss the obstructions. In the verse of the brief description in the second chapter of “Differentiating the Middle from the Extremes,” the Regent Maitreya indicated that the obstructions are obstacles that impede the path of Mahayana as well as that of Hinayana. Since Mahayana embraces all sentient beings, the first obstruction is called “pervasive.” The second is trivial obstructions, which are obstacles that block someone from entering the Hinayana. Since the Hinayana is about personal welfare, peace, and happiness, these obstacles are called “trivial.” Further distinctions are made in the short verse. They are called “excessive” and “all together.” Whether they are big or small, they are obstructions. Then there is the obstruction called “accepting and rejecting.” It is the obstruction to prajna and upaya (thabs-dang-shes-rab). “Accepting” refers to prajna, which means ‘discriminating knowledge, knowing clearly and well,’ and “rejecting” refers to upaya, which means ‘methods.’ It means rejecting the methods by which to abandon samsara and in that way rejecting that which brings about compassion for others.
2.2. A Detailed Description
2.2.1. Nine Actual Obstructions to Liberation & What They Impede
The first of nine actual obstructions is (1) desire for samsara. It prevents the wish to leave and cast off samsara. As long as we have desire for samsara, we do not feel disheartened by it. The second obstruction is (2) anger. It obstructs us from having equanimity, i.e., a stable, steady, relaxed, and spacious mind. (3) Pride is thinking, for example, “I am right. I am good. I am the real thing.” Such thoughts prevent us from recognizing faults and shortcomings that we have. (4) Ignorance obstructs us from seeing the way in which all things abide and causes us to apprehend things in a mistaken way. (5) View in this context refers to seeing things as having a self, which prevents us from achieving liberation. (6) Thinking that harmful behaviour is fine prevents us from having the discipline of engaging in wholesome activities. (7) Doubt is described as “being somewhat two-pointed” about what is correct and what is incorrect. As long as we are not able to distinguish between what is right and what is wrong, we cannot enter the path of Dharma. (8) Jealousy means being envious of others’ goods or any honor and praise that they are given. This obstacle obstructs us from seeing the limitations of things that we are jealous of, and so we understand that it is necessary to give up attachment to honor and gain. The ninth obstruction is (9) miserliness. Fearing that our possessions will diminish prevents us from giving anything away and cuts us off from the path. These are the nine obstructions that block us from embarking on the path and that need to be overcome if we want to mature and progress spiritually.
The last line of the verse on this section of the Root Text states: “Virtues are different than (these obstructions).” “Virtue” (dge-ba in Tibetan) means ‘that which naturally brings forth happiness and benefit, as its own fruit.’ Sometimes dge-ba is translated as ‘wholesomeness’ or ‘whatever is beneficial and favourable.’
2.2.2. Thirty Obstructions
2.2.2.1. Obstructions of Belief
First the twelve obstructions of belief are listed. The first three prevent us from entering what is beneficial. They are: (1) An attitude of carelessness and inattentiveness; (2) not increasing or growing means after having planted the root of that which is beneficial within, being negligent of the fact that it needs to grow. In other words, not listening to or receiving the teachings and not contemplating the scriptures of the Buddha’s words and the commentaries that explain them prevent the root of virtue from growing. (3) Not understanding how to meditate properly obstructs us from being skilled in the yoga of generating that which is beneficial. Having heard and contemplated the teachings but not knowing how to engage in the yoga that leads to the wisdom arising from meditation is a fault.
The next set of obstructions prevents us from generating, cultivating, and increasing Bodhicitta (‘the mind of enlightenment’). So the next three obstructions in the list of thirty are: (4) Lacking faith and exertion obstructs us from generating or giving birth to Bodhicitta. (5) Not training our mind means that even though we have given birth to Bodhicitta, due to laziness, we do not develop it further. (6) Not engaging in the two accumulations of merit and wisdom is also an obstacle to Bodhicitta. It is necessary to accumulate merit and wisdom so that Bodhicitta increases and becomes complete.
If we have given birth to Bodhicitta and thus have entered the path of Mahayana, we need to hold the path correctly. Holding the path correctly is the third set of qualities that is obstructed in three ways. The three obstructions are: (7) Not possessing the potential for enlightenment, which means lacking prajna and compassion; (8) not having a spiritual friend; and (9) being discouraged. The path entails hardships and it is necessary to endure them by bearing what we think is a burden. Being discouraged and disheartened in the face of hardships is an obstacle to holding the Mahayana properly and well.
The fourth set lists the three obstructions that prevent us from becoming a Bodhisattva. Here, Bodhisattva means ‘one who possesses intelligence.’ What are the three obstructions? They are: (10) Not engaging in the practices of the six paramitas (phar-phyin-drug, the ‘six transcendent actions’ of generosity, discipline, patience, diligence, concentration, and discriminating knowledge); (11) having bad companions (i.e., our associates and friends influence us in a way that our Bodhicitta diminishes and our faults increase); and (12) associating with people who dislike the Mahayana hinders us from becoming a Bodhisattva.
The four sets of obstructions discussed above are primarily concerned with the beginning levels of the Mahayana path. They are called “the grounds of engagement through belief” or “through longing and admiration.” They concern ordinary devotees, not advanced practitioners, and they apply to the first two paths of practice, the path of accumulation and the path of joining.
In brief, the five paths (lam-lnga) are stages on the way to enlightenment. They are: the path of accumulation, the path of joining or connecting, the path of seeing, the path of meditation, and the path of no more learning (i.e., ‘the path of going or having gone to the limit of that which can be accomplished; the path of liberation’). In Tibetan they are respectively: tshogs-lam, byor-lam, mthong-lam, sgom-lam, and mi-blob-pa’i-lam (i.e., thar-phyin-pa’i-lam; gröl-lam)
2.2.2.2. Obstructions to Accomplishing the Bodhisattva Grounds
There are three obstructions to achieving the result of practicing the third path of seeing. They are: (13) Engaging in unfavorable activities by way of body, speech, and mind; (14) not giving up afflictive obstructions that are very forceful and prevent us from achieving the path of seeing; and (15) not cultivating highest insight. In order to realise jnana (ye-shes in Tibetan, ‘primordial wisdom’), we need to contemplate the meaning of the teachings intensively and deeply. An impediment to achieving the path of seeing is not practicing better than we have been so far.
Three obstructions to the path of meditation are: (16) Wrong behaviour by way of body, speech, and mind; (17) laziness instead of the exertion that is needed when practicing the path of meditation; and (18) being inattentive, careless, and heedless.
Lacking skilful means or methods also obstructs the path of meditation, which requires extraordinary skill. Three obstacles that obstruct such skill are: (19) Attachment to samsara, particularly, attachment to our skandhas (phung-po-lnga, ‘the five aggregates’ that comprise the physical and mental constituents of a sentient being, which are physical forms, sensations, conceptions, formations, and consciousnesses); (20) attachment to our possessions and mundane pleasures; and (21) being fearful. If we lack courage and are fearful of practicing, we will not be able to intensify and deepen our meditation. As a result, we will not be able to engage in the extensive activities that are needed to benefit others reliably.
Next are three factors that obstruct us from increasing our understanding of the profound Mahayana and its results. They are: (22) Not having the ability or not being capable; (23) lacking admiration and longing for the spoken and written words of the Buddha; and (24) lacking the ability to understand the profound meaning of the Mahayana-Dharma.
We need to have an open-minded attitude that is not miserly or tight; otherwise we will not be able to teach others. Therefore it is important to know and overcome the three obstructions that prevent us from properly engaging in Mahayana activities. They are: (25) Due to not regarding the Mahayana-Dharma as important, we will not want to teach it to others. (26) Teaching the Dharma to others in order to acquire wealth means we are not free of miserliness. (27) Lacking compassion, we will not be generous when teaching the Dharma.
There are three obstructions that block us from achieving the ten grounds of a Bodhisattva’s development into a fully enlightened Buddha. They are: (28) Not having received Mahayana-Dharma teachings. In order to benefit others, it is necessary to understand the Mahayana-Dharma well by having listened to the teachings attentively. The second obstacle in this category is (29) having heard or received only a few teachings. Lastly, even though we have received many Dharma teachings, (30) not training because of not practicing samadhi (‘meditative absorption’). These are obstructions that prevent us from achieving the ten Bodhisattva grounds.
2.2.3. Obstructions to the Antidotes
2.2.3.1. A Brief Description
The Root Text:
“The obstructions differ from the harmonies, the paramitas, and the stages.”
2.2.3.2. A Detailed Description
2.2.3.2.1. Obstructions to the 37 Harmonies with Enlightenment
Starting with the occasion upon which we enter the path of Mahayana, how do we meditate? We begin meditating by practicing what is known as “the four placements of mindfulness,” alternately, “the four foundations of mindfulness.” They will be explained here in terms of Mahayana and not in terms of Mantrayana. These four are meditated on in the following way: (1) We look at our body and view it as having no inherent existence, i.e., no nature of its own. Then (2) we look at our feelings and realise that they have no inherent existence. Following, (3) we look at our mind and see that it has no inherent existence either. And then (4) we look at phenomena that appear to us and see that they, too, lack inherent existence. What obstructs the four foundations of mindfulness? Lacking knowledge and skill.
The four close-placements are related to the small division of the path of accumulation, which is the first of the five paths that is practiced to accumulate merit. This path has three divisions; the small, the middling, and the great path of accumulation. Path (marga in Sanskrit, lam in Tibetan) is of the nature of prajna (‘intelligence’). By meditating on the four close-placements regarding body, feelings, the mind, and phenomena, we are considering, observing, and realising the way that they abide.
To increase our prajna, we practice the middling division of the path of accumulation, which are the four correct abandonments. The first of these is the fifth harmony of enlightenment, i.e., (5) abandoning whatever ill deeds we are accustomed to carrying out. The next harmonies in this category are (6) not generating any ill deeds that we previously had not done; (7) generating or giving birth to wholesome activities that we previously had not carried out; and (8) increasing any wholesome and beneficial actions we are accustomed to doing by taking them to a higher degree. These four practices depend upon being diligent, so laziness is the obstruction.
Practicing the path further, there is the great path of accumulation, at which level we engage in shamata meditation (zhi-gnäs, ‘calm abiding’) and remain in the samadhi of quiescence (ting-gne-‘dzin). Since samadhi is the basis for magical emanations, the harmonies with enlightenment that are practiced at this level are called “the four legs of magical emanations.” We will not be able to perform magical emanations at this level but are developing the samadhi that is their root or foundation. There are four practices: (9) Aspiration that is an admiration and longing for samadhi; (10) exertion in the practice of samadhi; (11) relaxing the mind in a spacious way; and (12) engaging in analysis, which is the practice of cultivating prajna. What obstructs practicing the four legs of magical emanations? Lacking aspiration, exertion, and so forth.
Since the path of accumulation is divided into three parts (small, middling, and great) and since each consists of four contemplative practices, there are the twelve steps of passing across the path of accumulation. This means passing from the first path to the second path of joining or connecting.
The practice of the path of joining or connecting is described in terms of five powers. The first two powers are: (13) samadhi and (14) prajna, which is the principal power in this set of five and is attained through the practice of vipassana (lhag-mthong, ‘insight meditation’). The other three powers are aids to the first two and cause them to increase. These three are: (15) Strong faith in the Three Jewels, which enables us to achieve a sort of mastery with regard to faith; (16) strong exertion; and in dependence upon that, (17) mindfulness, i.e., not forgetting.
The path of joining or connecting is divided into four harmonies with enlightenment. The first is called (18) “heat.” It has this name because at this point a practitioner experiences the sign of heat. It is a metaphor for the heat that is generated directly before a fire is ignited. Similarly, heat is a sign of experiences that are to come on the third path of seeing. As our samadhi and prajna increase, we experience the second of the four signs that are experienced on the path of joining. It is called (19) “peak,” in the sense that our samadhi and prajna have reached a high point. How is it obstructed? Failing to cultivate strong faith, exertion, mindfulness, samadhi, and prajna. The next harmony with enlightenment while practicing the second path is (20) having a greater faith, exertion, mindfulness, samadhi, and prajna.
In the discussion of the 37 harmonies with enlightenment, we have reached the point of discussing the five strengths or powers (stob in Tibetan). Since they are extremely strong at this stage, the powers cannot be harmed or damaged by any faults. The five powers are associated with the two higher harmonies of the path of joining. The first of these is (21) forbearance, patience, endurance (bzöd-pa in Tibetan). The last level of the path of joining is (22) supreme worldly qualities. It is the highest level of achievement that an ordinary practitioner can attain. Obstructions to these powers and to achieving the third and fourth levels of the path of joining are having a weak but not a great measure of faith, exertion, mindfulness, samadhi, and prajna.
When practicing the path of seeing, our mind is no longer separated from Dharmata (chös-nyid, ‘the innate nature of phenomena and mind’). By practicing the path of seeing and accomplishing the result, we see Dharmata directly and as a result our latent predispositions that cause us to have the view of a self, of eternalism or nihilism, and so on are cast out. At this point, what are called “the seven branches of a superior person” are achieved and conjoined with the path of seeing. The principal harmonies are (23) prajna and (24) samadhi. The others, which are aids to the two principal ones, are (25) mindfulness and (26) exertion. When faith has been transformed, the next harmony has been established, which is (27) joy. This means that a practitioner is delighted when having achieved the first of the ten bhumis of a Bodhisattva, which is called “The Joyous.” As to the harmonies with enlightenment, a Bodhisattva experiences (28) subtleness of his/her body. It means that the body is pliant and synchronised with the mind such that he/she experiences pleasure throughout the period of meditation, no matter how long the practice takes. Then a superior practitioner experiences (29) equanimity and is not upset about anything. What obstructs achieving these nine branches of a superior person? Kleshas (‘disturbing conflicting emotions’) that are abandoned and overcome on the third path of seeing.
Following the path of seeing, a superior practitioner engages in the path of meditation. After having seen Dharmata directly while on the third path, what is the reason for embarking on the fourth path? Since beginningless time, we have been accustomed to confusion and have within our stream of consciousness or mind the latent predispositions or tendencies that we created throughout all our lifetimes. It is not possible to abandon all latent predispositions merely by seeing Dharmata once or a few times, rather, it is necessary to become familiarized with seeing it again and again, which is done by practicing the fourth path of meditation.
Within the discussion of the 37 harmonies with enlightenment, we have reached (30) to (37). They are frequently referred to as “the eightfold path.” Great faith has already been transformed into joy, so the principal factors among these eight branches of the path of a superior practitioner are prajna, exertion, mindfulness, and samadhi.
It is necessary to practice the path of meditation for a very long time. During extended practice, there are phases that are referred to as “meditative equipoise” or “mind placed evenly in Dharmata.” There are also phases in which a practitioner rises from direct seeing and is in the post-meditative state that is called “subsequent achievement,” i.e., that which is achieved after resting evenly in Dharmata. During this time, Dharmata is not seen directly, but a practitioner has an understanding that is based upon having seen Dharmata. So, during post-meditation, a practitioner is in a state of certainty. These are the two ways of cultivating prajna on the path of meditation.
The eightfold path consists of prajna, samadhi, and discipline. We discussed prajna. As to samadhi, it is meditative stabilisation, mindfulness, and so forth. As to discipline, we have correct speech, i.e., our words are meaningful and benefit others. We do not engage in bad or harmful speech, so we have correct speech. Similarly, our actions are meaningful and benefit others. We do not carry out bad or harmful actions, so there is what is called “the limit of actions.” This means that our ability to create good karma is fulfilled. Finally, we have correct livelihood, which means that the way in which we acquire our food, clothing, and so forth accords with the Dharma and benefits others. These three – correct speech, correct actions, and correct livelihood – are the branches of discipline of the eightfold path.
What are the obstructions to the eight branches of the path of a superior individual? They are known as “the innate predispositions,” which are those latencies that have been with us throughout all our lifetimes. There are also acquired predispositions. They are the habits and tendencies that we created and create anew. Both of these predispositions obstruct us from generating the eight branches of a noble practitioner.
2.2.3.2.2. Obstructions to the Ten Paramitas
Pha-rol-du-phyin-pa-bcu is Tibetan for “the ten paramitas,” which are transcendent activities in which we need to engage. They do indeed include samadhi and prajna; however, here we are concerned with activities and behaviour. What obstructs them and what do we need to abandon so that we are able to engage in them fully?
(1) Clinging to wealth prevents us from being generous (sbyin-pa), so we need to abandon miserliness. (2) A demeaning lifestyle opposes and prevents discipline (tshul-krims). We achieve a higher rebirth by practicing discipline and fall into lower realms of existence if we engage in unwholesome behaviour. (3) Not caring for sentient beings prevents us from being patient (dzöd-pa). The nature of not caring is basically abandoning others mentally, so dzöd-pa is also translated as ‘endurance, forbearance.’ (4) Shortcomings and opportunism prevent us from applying effort (brtson-‘grüs), and instead we are lazy. Laziness prevents us from decreasing our faults and from increasing our good qualities. (5) The fifth paramita is concentration, stability of thoughts, stability of mind (bsam-gtän). Distractions cause our mind to wander and thus obstruct our concentration and stability of mind. (6) A mistaken way of thinking about things obstructs the marvellous sixth paramita of bright, clear, insightful, sharp knowledge (shes-rab) from arising. (7) The seventh paramita is being skilled in methods (upaya in Sanskrit, thabs in Tibetan). The function of such skill is that it enables the roots of that which is favourable to become vast and causes them to wither and die if obstructed. This means that if we do not practice the paramita of skilful means, then the roots of beneficial qualities that we have been able to plant in the continuum of our being will not flourish, grow, and become vast, rather, they will become exhausted and extinguished. (8) The eighth paramita is smön-lam and literally means ‘a path of wishing, aspiration prayers.’ In the sense of possibilities that we see, it is sometimes translated as ‘vision.’ If we have such a paramita of aspiration prayers, wishes, or vision, then the roots of virtue that are within our continuum will never be cut off or severed.
When speaking about the paramitas, sometimes six and sometimes ten are mentioned. Here we are speaking about ten, the four others being skill in method, aspiration prayers, power, and primordial wisdom. These four refer to prajna when it has been taken to a very high level. (9) The paramita of power (stobs) denotes that prajna has become extremely powerful and cannot be impeded or destroyed by kleshas (nyön-mongs, ‘disturbing conflicting emotions’); rather, prajna outshines all kleshas with its brilliance. The ninth obstruction refers to anything that stands in opposition to such brilliant knowledge. So, (10) the obstruction to jnana (ye-shes, ‘primordial wisdom’) is lacking the great capacity of prajna. Having primordial wisdom means holding the Dharma within ourselves and thus being able to teach it to others. This is what enjoying the Dharma means. Lacking great capacity is an obstruction to such primordial wisdom and has to be overcome.
2.2.3.2.3. Obstructions to the Ten Bhumis
The ten bhumis are the stages that a Bodhisattva proceeds through while accomplishing perfect enlightenment. The good quality of each stage or level (sa, ‘ground’) is associated with the perfection of the respective paramita, i.e., each paramita is the good quality of the respective ground that has been reached. Therefore, generosity is the good quality of the first ground that is called “The Joyous.” Discipline is the good quality of the second ground that is called “The Stainless,” and so forth, all the way up to the good quality of the tenth ground that is called “The Cloud of Dharma.” All good qualities were addressed in the discussion of the obstructions to the paramitas.
2.2.3.2.4. The Obstructions Summarized as Two
In the text, the Regent Maitreya summarized the entire list of obstructions into two. They are the afflictive obstructions and the obstructions to knowledge. (1) The afflictive obstructions (nyön-mongs-pa’i-sgrib-pa) are those that keep us bound in samsara and prevent us from achieving liberation. (2) The obstructions to knowledge (shes-bya’i-sgrib-pa) are those that prevent us from knowing the way things abide and the vast array of phenomena. These are known by an Enlightened One who is perfectly free of obstructions to omniscience. When we have abandoned and overcome the afflictive obstructions and the obstructions to knowledge, then we, too, will have achieved Buddhahood.
The Root Text:
“That was the second chapter, entitled ‘Obstructions,’ from ‘Differentiating the Middle from the Extremes.’”
3. How to Abandon the Obstructions
There are many kinds of obstructions. There are obstructions to the grounds, to liberation, to the harmonies with enlightenment, to the paramitas, and so forth. They all need to be abandoned and cleared away. How is this done? All obstructions are abandoned by understanding and realising Dharmata, the way in which all things exist and abide. The second chapter of “Differentiating the Middle from the Extremes” is devoted to the discussion of Dharmata. The third chapter is about Tathata, ‘suchness.’
Generally speaking, suchness is the ultimate Dharmata. It is just that and nothing else. However, in this context it is discussed in terms of ten meanings. First there is a brief indication and then an extensive commentary on each one.
3.1. A Brief Indication
The Text: “Root suchness; definition of suchness; the definitive characteristic; the suchness of causes and results.
“Coarse and subtle; (to whom it is) known and the perfectly pure objects; summarised and classified characteristics; (being) learned in the ten aspects of suchness.”
3.2. A Detailed Explanation
3.2.1. Suchness
“The three natures are continuously (and uninterruptedly) non-existent; although present, they are (not existent) as such. Suchness is existence and non-existence. The natures are taught to be three.”
Root suchness is that which is to be identified. It is discussed in terms of the three natures that are taught in the Cittamatra school and that we looked at in the discussion of the first chapter of this treatise. They are the imagined nature, the other-powered dependent nature, and the thoroughly established nature. The imagined nature, kung-brtags, lacks any establishment, i.e., there is no such established or existent entity that has ever been perceived or experienced; it is primordially non-existent, right from the start. The second is the other-powered dependent nature, gzhän-dbang. Conventionally speaking, it does appear for those who are to be tamed; however, that dawning is an appearance that is empty of an own reality. The third nature is the thoroughly established nature, yongs-grub. It means that because no appearance or experience is established, the third nature is true, i.e., it is the very nature.
3.2.2. The Definition of the Three Natures
The imagined nature refers to the designation or imputation of persons and appearances. The non-existence of such is the definition of the imagined. Other-powered refers to outer and inner appearances that are perceived and apprehended by an apprehending consciousness, i.e., by a knower. They, too, are not established. The thoroughly established nature refers to the way in which the imagined and the dependent natures are, i.e., the thoroughly established nature is the non-existence of the other two; it is their suchness.
3.2.3. The Definitions of Suchness
3.2.3.1. The First Noble Truth
The first of the Four Noble Truths is the truth of suffering. It has four characteristics that are related to each of the three natures. These characteristics are: impermanence, misery, empty, and no self. In which way is impermanence related to the three natures? Imagined natures are impermanent because they have no inherent existence whatsoever. Dependent natures are impermanent because they arise and cease. The thoroughly established nature is subject to two phases, the stained and the unstained, and therefore it is impermanent.
The second characteristic of the truth of suffering is misery. How is it related to the three natures? First of all, dependent natures are misery because they are based upon confusion. Imagined natures are misery because we take that which does not exist to exist and then get into lots of trouble. What are the qualities of these two natures? The quality of suchness, which is the thoroughly established nature. From this point of view, the thoroughly established nature is also characterized by misery. The second and third characteristics of suffering are emptiness, i.e., no self. How are they related to misery? Imagined natures are empty of an own nature. Apart from merely appearing, other-powered natures do not really exist and in that way have no self. The thoroughly established nature is emptiness and no self.
3.2.3.2. The Second Noble Truth
The Second Noble Truth is the truth of the origins of suffering. How are they related to the three natures? The imagined nature is related in that it comes about due to confusion. That confusion establishes latent predispositions in our mind stream for further confusion. Other-powered natures are dependent arisings and are therefore related to the truth of the origins of suffering. The thoroughly established nature coexists with the other two natures, so from that point of view, it is connected to the origins of suffering.
3.2.3.3. The Third Noble Truth
The Third Noble Truth is the truth of cessation. The imagined and the dependent natures are not true existents, and the thoroughly established nature is absence of stains. Absence of inherent existence is what is meant by cessation, and complete cessation is liberation. From that point of view, all three natures are related to true cessation.
3.2.3.4. The Fourth Noble Truth
The Fourth Noble Truth is the truth of the path. All three natures are related to the path in that through knowing the way in which the imagined nature exists, we enter into the true paths. Through knowing the way in which the dependent nature abides, we enter into the true paths. And through realising the thoroughly established nature, we achieve the true paths and realise their fruition.
3.2.3.5. The Conventional & Ultimate Truths
The fifth definition and meaning of suchness correlates the three natures with the conventional and ultimate truths. The imagined natures refer to mistakes that are made due to confusion. The dependent natures are conventional appearances. The thoroughly established nature is the way in which all things abide and exist.
3.2.3.6. The Knowers
The sixth definition and meaning of suchness is about that which is literally translated as “by whom and through what the three natures are known.” Firstly, imagined natures are known in the world because ordinary beings perceive and apprehend appearances, in a mistaken manner. As to appearances and existents, the dependent and the thoroughly established natures are certified by means of three types of valid cognition. These are direct perception, inferential realisation, and scriptural authority. Those are the three sources of knowledge.
3.2.3.7. The Objects
The seventh topic is identifying the three natures in terms of whether or not they are objects upon which correct and genuine wisdom operates. The imagined and dependent natures have no inherent existence, which means that they have no nature of their own. Since they are not established and are non-existent, they are not objects through which wisdom operates. The thoroughly established nature is the object through which wisdom operates.
3.2.3.8. The Five All-Inclusive Dharmas
The eighth topic is what is called in Mahayana-Dharma “the five all-inclusive dharmas (‘phenomena’).” They are name, reason (which refers to objects), knowers or consciousnesses, wisdom, and suchness (i.e., the ultimate). It is said in the Mahayana that these five dharmas include everything whatsoever. How are they related to the three natures? Name and reason are the bases for the imagined natures and therefore they are related to each other. Knowers or the consciousnesses are connected with the other-powered dependent natures. The last two, wisdom and suchness, are associated with the thoroughly established nature.
3.2.3.9. The Seven Types of Suchness
The ninth topic deals with seven types of suchness that are connected with the three natures. What are the seven types of suchness and in which way are they related to the three natures? The seven types of suchness are the suchness of entrance into samsara, the suchness of abiding in samsara, the suchness while in samsara, the suchness that is the definitive characteristic of liberation, the suchness of the wisdom of liberation, the suchness that is the purity of liberation, and the suchness of the practice to accomplish liberation. Those of entrance into samsara, abiding and while in samsara are related to the imagined and dependent natures. The last four are associated with the thoroughly established nature. Looking at it this way, we see that the seven suchnesses that are listed in the Sutras and the three natures are of the same character.
3.2.3.10. Ten Topics in Which to be Skilled
The tenth point of suchness is a discussion of the ten areas of knowledge in which we need to be skilled. For the purpose of discarding ten mistaken views, they are first presented as that which is to be abandoned and then there is a discussion of the ten skills that are to be mastered in order to discard those ten mistaken views. I will discuss them together instead of separately.
The first subject in which we need to be skilled is the FIVE SKANDHAS (phung-po-lnga, ‘the piling-up of five things’ that comprise the physical and mental constituents of a sentient being). They are physical forms, sensations, conceptions, formations, and consciousnesses. If we consider the skandha of form, then we take it to be just one thing, whereas every form is a piling-up or massing-together of many parts or ingredients. This is also true for the other skandhas. They are in every case a gathering together of many things. What is the purpose for coming to understand the skandhas? It enables us to abandon clinging to a self or the concept of a unique self. In Buddhism, it is important to realise selflessness, no self. When we understand that the self that we believe in is merely designated in dependence upon the five skandhas and that they are a collection of many things, then we realise that our notion of a self as a unique entity is based upon ignorance. When we realise that what we think is a self is in fact an aggregation of many things, then we will have overcome that obscuration.
The second topic in which we need to become skilled is the EIGHTEEN DHATUS (khams, ‘constituents, elements’). What is the purpose of understanding the dhatus? It enables us to abandon the notion that the self we believe in is the cause that gives rise to other things. There is not any phenomenon that does not arise on account of the eighteen dhatus that interact as causes and effects. When speaking about the eighteen dhatus as causes, it means speaking about six types of objects that can be perceived and apprehended (forms, sounds, smells, tastes, tangible objects, and thoughts) and the six consciousnesses, which are called “object possessors.” They interact by way of the six sense faculties of the sense organs. These three sets of six are the eighteen dhatus.
The third topic in which we need to become skilled is the TWELVE AYATANAS (skye-mche, ‘sense fields’). As it is, we tend to regard the self as that which experiences pleasure and pain and that enjoys and makes use of objects. The use and enjoyment of objects is what is referred to as “sense fields.” We tend to feel that the self exists as the sense fields, however, this is not the case. The five skandhas, eighteen dhatus, and twelve ayatanas are ways of classifications. They are presented as different to eradicate different kinds of misconceptions. What are the twelve sense fields? As we saw above, there are six objects that can be perceived and apprehended. Then there are the six sense faculties of the sense organs. When coordinating the twelve ayatanas with the eighteen dhatus, the six consciousnesses are included within the mental sense faculty that is a power. In that way, the twelve sense fields are a part of all apprehensions. By understanding this topic well, we realise that the self is not that which consumes and enjoys, rather, that there is only an interaction of the various sense fields.
The fourth topic to be skilled in is DEPENDENT ORIGINATION, i.e., the twelve nidanas (rten-cing-‘brel-bar-‘byung-ba, ‘the twelve-fold cycle of causal conditions that binds beings to samsara’). What is abandoned or discarded by understanding dependent origination? It is the notion that the self created the world. In fact, ignorance (ma-rig-pa) creates the world of samsara. Ignorance is the first link that transforms into formative actions (‘du-byed), which is the second link. Then consciousness (rnam-par-shes-pa) arises and gives rise to name and form (ming-dang-gzungs), which in turn gives rise to the six sense fields (skye-mched-drug). They give rise to contact (reg-pa), which gives rise to feeling (‘tshor-ba). Feelings give rise to craving (sred-pa), which leads to grasping (nye-bar-len-pa). It gives rise to existence (srid-pa), which gives rise to birth (skye-ba). Where there is birth, there is old age and death (rga-shi), the twelfth link. If we see how cause and effect are related, then we have a good understanding in terms of how the world arises and know that the self is not the creator of the world.
The fifth topic to be skilled in is recognising THE WAY THINGS ARE, i.e., the way in which phenomena abide and exist and the way in which they do not abide and exist, knowing what occurs and what does not occur, and knowing what kind of opportunities there are and what kind of opportunities are missing for something to arise. We find that everything is dependent and not independent, put simply, happiness arises from virtuous actions and non-virtuous actions never render happiness. For example, the nature of fire is that it burns and not to be moist. Understanding this topic well is an antidote to the notion that the self has power and can control things.
The purpose of learning the sixth topic, which is called “THE POWERS,” is to overcome the notion of the self as being a possessor. The powers control and own. In terms of samsara, there are six sense powers that lead to feelings of pleasure or pain. In terms of nirvana, the five powers are faith, exertion, mindfulness, samadhi, and prajna. They lead to liberation.
The purpose of leaning the seventh topic, which is being learned in TIME, is to overcome the notion of a permanent self. Understanding time means understanding the past, present, and future. The past is the termination of causes and effects; the present refers to causes and their effects, which have not yet ceased. And the future refers to the fact that effects of that which will occur later have not arisen. By understanding time, we begin to understand the meaning of hours, days, months, and years. Thus we realise that the self is not permanent.
The eighth topic is being learned in THE FOUR NOBLE TRUTHS. They are the truth of suffering, the truth of the origins of suffering, the truth of the cessations, and the truth of the paths. The notion that the self is a person that is afflicted or klesha-ridden is overcome by understanding the Four Noble Truths. Actions and afflictions are true origins of suffering. Liberation through cessation is achieved in dependence upon practicing the paths and achieving the grounds.
Being learned in the YANAS (theg-pa, ‘vehicles’) is the ninth topic that we need to be skilled in. The Sanskrit term yana means something that ‘lifts, raises, carries.’ Generally speaking, we understand that it is through various yanas that we are lifted up, not only to good situations in samsara, but from bad states towards liberation. In the verse to this point, the Regent Maitreya specifically addressed the worldly yana that leads to rebirth in a human or god realm. What is abandoned through understanding the yanas? Misconceptions of a self possessing yoga. Furthermore, we realize that it is by way of a worldly vehicle that we achieve a good situation in samsara and that it is through being diligent in practicing the Hinayana and Mahayana that we achieve enlightenment, respectively. It is not a truly existing self that does this, so we understand that there is no self that is the possessor of yoga.
The tenth topic in which we need to become skilled is called “THE CONDITIONED AND THE UNCONDITIONED” or “the composite and the non-composite.” What does this mean? If we learn about the way in which causes and conditions lead to that which is conditioned and about the unconditioned (i.e., emptiness), then we overcome the notion that the self is not liberated and that liberation can be achieved. Rather, we know that samsara consists of conditioned phenomena and that liberation is the unconditioned state.
The Root Text:
“That was the third chapter, entitled ‘How to Abandon the Obstructions: Knowing Suchness,’ from ‘Differentiating the Middle from the Extremes.’”
Continued.
These teachings were presented in Tibetan & were simultaneously translated into English by Jules Levinson. They were transcribed from the recordings that Clark Johnson from Colorado had sent by Gaby Hollmann in 1996 & in 2013 the manuscript was revised & edited again so that it is available through the Dharma Download Project of Karma Lekshey Ling Shedra, Nepal. / The lovely photo arrangement of Thrangu Rinpoche is courtesy of Teong Hin Ooi from Singapore. / This text is for personal studies only; it may not be downloaded & posted or published anywhere else & it may not be translated into another language to be published or posted in that way. All rights reserved. Copyright, Munich 2013. – May virtue increase!
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