P R A C T I C I N G WI S D 0 M dependent-arising because it inherently exists," because it is fundamental to Buddhism that all phenomena are dependent-arisings. COMPATIBILITYOF DEPENDENT- ARISINGAND EMPTINESS Buddha himself, in setting forth Sutras, and Nagarjuna and his spiritual sons—Aryadeva, BuddhapaIita, and Chandrakirti—in commenting on the meaning of those Sutras, use the fact that phenomena are dependent- arisings as the 〃れ reason for establishing emptiness. ThiS indicates that phenomena in general are not non- existent and that impermanent phenomena are fit to perform functions. When Buddha taught the four noble truths, first he identified true sufferings, sources, cessations and paths, and then said: Sufferings are to be recognized, but there is nothing tO be recognized. The sources of suf- fering are to be abandoned, but there is nothing tO be abandoned. Cessation is to be actualized 1 5 6

P R A C T I C I N G 、 4 0 R A L I T y ness. Rather, happiness comes 01 れ putting the doctrine intO practice. Buddha teaches the actual refuge—how to practice the doctrine—but the maln responsibility lies in your 0 は 1 implementation. TO create the foundation for an eventual spiritual state devoid Of suffering and limi- tation ℃ need tO engage in the following practice: 1. ldentify the ten nonvirtues (see p. 2 の . 2. ldentify the ten virtues (which are the opposites of those nonvlrtues 3. Abandon the former and adopt the latter. LEVELS OF PRACTICE OF THE MORALITY OF INDIVIDUAL LIBERATION Because people vary ⅲ their ability to keep certaln vows, Buddha described several different levels ofmoral practice. Within the morality ofindividual liberation, there are: ◆ those who live a householder's li 危 in a home rather than a monastery ◆ those who have left a householder's li to become nuns or monks.

S T [ P S A L 0 N G T H E WA Y QUALITIES OF BUDDHAHOOD ln all forms of Buddhism, practice is based on the inten- tion to leave cyclic existence. Additionally, in the Great vehicle you are motivated by the other-concerned intention tO become enlightened. ln Tantra, through techniques that enhance the development Of the con- centrated meditation which is the union Of calm abiding and special insight, yotl can achieve the state Of Buddhahood in which all obstructions—the afflictive obstructions preventing liberation fror れ cyclic existence and the obstructions tO omnisclence preventing Buddha- hood—have been removed. A Buddha's qualities are described as different "bodies" which can be divided into 。 general types: ◆ the Truth Body, for the fulfillment ofyour own wel- fare ◆ the Form Bodies, for the fulfillment of others' wel- fare. Form Bodies, ⅲ turn, can be divided by how they appear t0 beings on different levels of purity and impu- rity: Highly advanced trainees can access the Complete 2 0 8

、 1 1 N D A N D T H E D E p N A T U R E O F M I N D Body of a Buddha. 簡 bring this all together, on the 厖 Of the two truths—conventional and ultimate—you practice the tWO qualities Of the path—motivation and wisdom—which leads you to achieve thefruit, the Form and Truth Bodies of a Buddha. SUMMARY FOR DAILY PRACTICE 1. ldentify the luminous and knowing nature of the mind, unclouded thoughts. 2. Probe the deeper nature of the mind again and agaln tO reveal itS absence Of inherent existence, itS emptiness, by reflecting on the mind's dependence on causes and conditions and dependence on parts—including the fact that any length of time that passes in the mind depends on earlier and later parts Of that time periOd. 3. Try to realize the compatibility of the appearance Of the mind with its emptiness Of inherent exis- tence; see hO " these tWO mutually support each Other.

P RA C T I C I N G W I S D O M tion Of bOth motivation and ⅱ sdor れ . However, motiva- t10n and WiSdom have their 0 Ⅵ respective imprints Buddhahood. The result of cultivating motivation is the Form Bodies of a Buddha, which exist for the sake of fulfilling the well-being of others. The imprint of culti- vating wisdom is the Truth Body of a Buddha, which is the fulfillment of your own development. What are the main forms Of motivation and wisdom? The primary motivation IS an other-directed intention tO become enlightened, inspired by love and compassion and inspiring the practice Of compassionate deeds such as giving, morality, and patience. The main form 0f ⅱ SdOi れ iS an intelligent consciousness realizing the emptiness Of inherent existence. The foundations of Buddhism have three aspects. The 6 な iS the れ MO truths, conventional and ultimate. From these tWO truths the 臾 4 emerges with the twin factors Of motivation and wisdom, each related tO its respective truth. Thefruit, or result of travel on the path, is actual- ization of the two bodies—the Form Bodies and Truth 1 8 0

T H を、 1 1 D D L E WAY and inherent existence are simultaneously cleared away by this twin understanding. Knowing that phenome na arise prevents believing in the extreme of nihilism by allowing objects and beings to function in this world—allowing for the cause and effect of karma. Knowing that phenomena are dependent 引 SO prevents believing in the extreme Of inherent existence by eliminating that phenomena exist in their 0 ' n right. Through understanding these ハ VO truths, メ ou arrive at the middle way. The H64 な S 町川 YVhat is the relationship between objects and their emptiness? ThiS profound topic iS addressed in a scrip- ture on the perfection 0f wisdom, called the H な S 川 , which is recited and meditated daily throughout Great VehicIe Buddhist countries, such as China, Japan, Korea, Mongolia, Tibet, and Vietnam. lt is a short and pithy presentation by Buddha about the wisdom required t0 overcome pro ト 1e1 れ S at their roots and—in conjunction with an other-directed motivation and compassionate deeds—to attain the omniscience Of a Buddha. Here is the. H な Su 4 in its entirety: 159

A S P I R I N G T 0 E N L I G H T を N M E N T becoming jealous of the good deeds of others, or competitive with them. 5. 朝れ 4 叮 . Ask the Buddhas who have become com- pletely enlightened but have not yet engaged ⅲ teaching spiritual doctrine, to do so on behalf of all who suffer. 6. 立蟶 4 朝れ . Pray to the Buddhas not t0 pass away This is a specific request for Buddhas who have taught and are nearing the time tO pass away. 7. D 翻 / ca 朝れ . Rather than directing your practice 0f the previous steps toward temporary happiness and comfort in this lifetime or the next, or tO merely becoming liberated 伝 0n1 cyclic existence, dedicate it toward attaining highest enlighten- ment. Think, "May these acts help me attain んⅡ and perfect enlightenment for the sake of all sen- tient beings. Then imagine that the entire world system has been purified and 0 飛 r it with 引 1 conceivable marvels to the Buddhas and Bodhisattvas. This special offering nour- ishes compassion by offering all things desirable to those whO teach it. 9 9

P R A C T I C I N G W I S D 0 M phenomena arise in dependence on causes and condi- tions (dependent-arising). For the sake of your spiritual progress it 、 be better for now tO set aside trying tO penetrate emptiness. Even if you mistakenly believe that phenomena inherently eXISt, you can still develop an understanding of dependent-arising and apply it ⅲ practice. This is why even Buddha, on occasion, taught that living beings and other phenomena inherently exist. Such teachings are the thought of Buddha's “ - , but they are not な ow れ final thought. For specific purposes, he sometimes spoke in nonfinal は ys. ln 、、 Va アお Co c / 0 れお 5 M なれ ? Because all phenomena appear tO exist in their own right, 砠 of our ordinary perceptions are mistaken. 〇 nl メ when emptiness is directly realized during completely focused meditation is there no false appearance.At that time, the dualism of subject and object has vanished, as has the appearance of multiplicity; only emptiness appears. After you rise 01 れ that meditation, once agaln living beings and objects falsely appear to exlst in and of themselves, but through the power of having realized emptiness, you will recognize the discrepancy between 1 4 8

TA N T R A conducting the ceremony must have the 丘Ⅲ complement 0f qualifications. All four sets of Tantras place special emphasis on the attributes of the lama, ⅲ keeping with Buddha's detailed descrip tions 0 f teache rs' qualifications for the various stages of the path. Remember 引 so Buddha's admonition to rely not Just on the person but on the doctrine. You should not be overwhelmed by a teacher's reputation. MOSt important, the teacher must know the doctrine, the practices, ℃Ⅱ . PLEDGES AND 、〇嶬る ln the ハ MO 10 、 ver Tantra sets— . Action and performance— there is no clear indication that Tantric vows must be taken upon illltiation; nevertheless, there are many pledges to be kept. ln the two higher Tantra sets—Yoga and Highest Yoga—after receiving inltiation with 引 1 of its facets, you must take Tantric vows in addition to pledges. Yoga Tantra and Highest Yoga Tantra have fourteen basic VOWS as Ⅵ℃Ⅱ as lists Of infractions tO guard agalnst, but as they differ ⅲ their respectlve paths, even the basic vows differ slightly. Since the practice of Tantra is mainly con- cerned with overcoming the 叩化 ofyourself and your 19 0

、 4 1 N D A N D T H E D P N A T U R E O F 、 1 1 N D what is its mode Of being.> lts deep nature is a mere emptiness Of its own inherent existence. This means that the faulty defilements that pollute the mind—such as ignorance, lust, and hatred—are temporary, and there- fore separable from the mind. Once these defilements are understood tO be superficial and not in the mind's basic nature, ℃ see that the deep nature Of the mind is clear light, emptiness. DEFILEMENTS ARE SUPERFICIAL, THE NATURE OF THE MIND IS CLEARLIGHT Buddhist texts explain in different ways the statement, "Defilements are superficial, the nature Of the mind is clear light. " still, this is not a matter of Buddha's saying something SO vague that it could be interpreted in any way one wishes. Rather, it has many different explicit and implicit meanings. ln Highest Yoga Tantra there are many ways Of drawing meaning out Of an abstruse state- ment. 〇 ne can explain its literal meaning, its general meaning, itS hidden meaning, and its final meaning. To clarify Buddha's statement, "Defilements are superficial, the nature of the mind is clear light," in 173