The Mirror of Dharma. Geshe Kelsang Gyatso

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СКАЧАТЬ root text says:

      When you clearly see phenomena such as samsara and nirvana, and cause and effect, as they exist,

      And at the same time you see that all the phenomena you normally see or perceive do not exist,

      You have entered the path of the correct view of emptiness,

      Thus delighting all the Buddhas.

      In this stage we need to accomplish the following two things: (1) we need to negate the objects of negation of emptiness – the things and phenomena we normally see or perceive – and (2) we need to realize that the phenomena of samsara and nirvana, and cause and effect, all actually exist. When we accomplish these two without seeing any contradictions between them we have entered the path of the correct view of emptiness, thus delighting all the Buddhas.

      The root text says:

      If you perceive and believe that the appearance, phenomena,

      And the empty, emptiness of phenomena,

      Are dualistic,

      You have not yet realized Buddha’s intention.

      With these words Je Tsongkhapa is saying that if we perceive and believe appearance and emptiness are dualistic we have not yet realized Buddha’s intention. Thus we need to apply effort to realize Buddha’s ultimate intention, which is to realize non-dual appearance and emptiness.

      In general, all phenomena are included within two, appearance and emptiness. Phenomena themselves are appearance and their emptiness is empty. This appearance and empty are non-dual, which means one object not two. This is like the blue of the sky and the sky itself. The blue of the sky is the sky itself; there is no blue of the sky other than the sky itself – the sky itself appears as blue. Because the real nature of phenomena is the emptiness of phenomena, when we perceive phenomena in truth we perceive the emptiness of phenomena, but due to ignorance we cannot understand this. There are no phenomena other than their emptiness. Thus, phenomena – which is appearance – and their emptiness – which is empty – are non-dual, which means one object, not two. Through this explanation we can understand the meaning of non-dual appearance and empty. When, through mentally contemplating the meaning of this explanation again and again, we realize the non-dual appearance and empty as an endless space of emptiness, we hold this profound knowledge in our heart and meditate on it continually until it becomes the spontaneous realization of non-dual appearance and empty. Through this our dualistic appearance and mistaken appearance will cease and we will thus attain enlightenment quickly.

      For qualified Tantric practitioners, in this endless space of emptiness their own environment, enjoyments, body, mind and their own self naturally appear as the enlightened environment, enjoyments, body, mind and self of an enlightened being, all naturally existing in dependence on their mere name.

      The meaning of non-dual appearance and emptiness is very profound and not easy to understand. The wisdom that realizes non-dual appearance and emptiness is a higher level of the correct view of emptiness, and training in this wisdom is the quick path to enlightenment. Je Tsongkhapa took these instructions from the Ganden Emanation Scripture, whose nature is the wisdom of Buddha Manjushri.

      If we have within ourself a strong potential for spiritual realizations, then with this condition we will easily develop and maintain profound knowledge and spiritual realizations. We can accomplish this condition, a strong potential for spiritual realizations, within ourself by sincerely practising the Guru yoga of the Wisdom Buddha Je Tsongkhapa. Through this we will receive the powerful blessings of all the Buddhas through our Guru so that we will easily develop and maintain profound knowledge and spiritual realizations. Practitioners such as Gyalwa Ensapa and his disciples and Je Sherab Senge and his disciples are witnesses to this. They attained the state of enlightenment within three years. This is magical. Through this we can understand how fortunate we are to have the opportunity to practise these instructions. There are two principal Guru yogas of Je Tsongkhapa: Offering to the Spiritual Guide and The Hundreds of Deities of the Joyful Land, which are both extracted from the Ganden Emanation Scripture. The practices of these two Guru yogas are powerful methods to grow our potential for attaining enlightenment quickly so that we can attain enlightenment quickly.

      The root text says:

      Through just seeing that things exist

      In dependence on their mere name,

      If your self-grasping reduces or ceases,

      At that time you have completed your understanding of emptiness.

      The meaning of this verse is very clear. At this stage we need to train in subtle dependent relationship – that phenomena exist in dependence on their mere name and not from their own side. This means that we need to contemplate and meditate on this subtle dependent relationship continually.

      The root text says:

      Moreover, if you negate the extreme of existence

      By simply realizing that phenomena are just mere appearance,

      And if you negate the extreme of non-existence

      By simply realizing that all the phenomena you normally see or perceive do not exist,

      And if you realize how, for example, the emptiness of cause and effect

      Is perceived as cause and effect,

      Because there is no cause and effect other than emptiness,

      With these realizations you will not be harmed by extreme view.

      Extreme view is very harmful for ourself and others. For this reason Je Tsongkhapa advises us to apply effort to develop the above realizations so that we will be free from this harmful view.

      We should distinguish between extreme and extreme view. An extreme is something that is exaggerated and that actually does not exist, and an extreme view is a mistaken belief that exists in our mind. Phenomena existing from their own side is the extreme of existence, and phenomena completely non-existing is the extreme of non-existence. Neither of these extremes exists.

      The root text says:

      When, in this way, you have correctly realized the essential points

      Of the three principal aspects of the path,

      Dear One, withdraw into solitary retreat, generate and maintain strong effort

      And quickly accomplish the final goal.

      This is the final advice from Je Tsongkhapa’s heart. We should keep this advice in our heart and put it into practice.

      Guru Sumati Buddha Heruka

      Request to the Lord of All Lineages

      REQUEST PRAYER FOR PRACTISING LAMRIM – THE STAGES OF THE PATH TO ENLIGHTENMENT – LOJONG – TRAINING THE MIND – GENERATION STAGE AND COMPLETION STAGE

      Concentrating on the meaning of this prayer, while being completely free from distractions, we engage in the following simple practice. We should memorize Request to the Lord СКАЧАТЬ