Emptiness and Illusion in Mahayana Buddhism

The following quote by the Dalai Lama got me thinking about the topic:

"What is meant …by the term "illusion" is that phenomena do not exist independently of other phenomena, that their independent existence is illusory. This is all that is meant by "illusion", not that something is not really there."

Taking this in the context that Emptiness (Shunyata) is the ultimate reality, the true nature of emptiness, selflessness or non-duality, all other states are illusory to the extent that nothing has inherent independent existence. In Emptiness there is no duality such as Self/Other, right/wrong or samsara/nirvana.

Emptiness cannot be described in conventional terms and can only be experienced when one is far progressed along the meditation and wisdom path.

In the conventional samsaric world in which we live, we cannot escape from the interaction of I – the observer – and phenomena – the observed. The illusion is that the subject and the object are separate, whereas in ultimate reality they are the One Taste.

In studying phenomena, there are 12 aspects that combine to define a phenomenon at that instant in time. These are the basis of the concept of interdependent origination. In considering the I or Self, the five skandhas or aggregates define an individual at that instant in time.

But in both of these, each of the elements is in continual change, so the phenomena and the Self are constantly changing. Thus they have no inherent permanent or ongoing existence.

Our illusion is that we see the Self and phenomena as having inherent existence.

To summarise, in our samsaric state the Self and phenomena are there. The illusion is that they will continue to be there in their current state, when even in our relative reality they are in constant change. The ultimate reality is when we transcend this state of continual change and experience the true nature of Emptiness.

So in this state of constant change the hope for us all is that we can transcend the suffering by diligent meditation on merit and wisdom, guided by the teachings of Buddha and the practices brought to us by our teachers.

Thus ends this post. May whatever virtue or merit that derives from this posting be for the benefit of all sentient beings.

Yours until next time, Vajramate.

What are Buddhist Teachings and Practices?

For the purposes of this Blog, the source of all teachings is Shakyamuni Buddha's 84,000 discourses, as relayed by Mahayana Buddhism.

In order for the teaching to have meaning and value, the practitioner needs to have faith in, or at least be open to, the possibilities that:

1. Reincarnation is a fact and there will be other lifetimes after this one; and

2. The teacher has the requisite training and lineage to be skilled in the authentic transmission of the teachings.

For newcomers to Buddhism, the teachings can be confusing and may appear contradictory. This comes from the fact that each of the Buddha's teachings was for a specific audience, ranging in comprehension from ignorant (having had very little or no education) to those on the path (from beginners to those who have been on the path for lifetimes) to the near-enlightened.

Individuals in the first two stages receive teachings in the conventional sense, being understood through their worldy experience. The pure view of those approaching enlightenment is largely incomprehensible and incapable of description and is known as the uncommon, ultimate or reality view. When teachings are given from this point of view they should be experienced on the basis that one day we may get close to experience the ultimate view, otherwise known as shunyata or emptiness.

Most teachers, from His Holiness the Dalai Lama downwards, also give public talks. These are not teachings in the context of this Blog - although there is magnificent learning to be had!

A formal teaching has three elements. The following description is based on the Sakya tradition's teaching of tantric or Vajrayana Buddhism. The process may vary from tradition to tradition, but the underlying teachings of the Buddha are the same in all traditions.

The Empowerment: Firstly, there is the ritual of connecting through the teacher to the entire lineage of the teacher's teachers and their teachers before them. This is called the empowerment and is in many ways a mystical process. It should be given by an authentic teacher, usually a recognised reincarnation of a lineage of teachers. This empowerment enables the practitioner to receive the subsequent teachings. The practitioner does not necessarily have to have taken Refuge (a later topic) to receive an empowerment, depending on the nature or subject of the empowerment.
The Sadhana (Spiritual practice): Secondly, the teacher will, at the same or a later time, give the teaching on how to practice the teaching. The practice is usually described in a sadhana, which is given out during the teaching.

The sadhana is in three parts. The initial part is the acknowledgement of the source of the practice and a commitment to undertake the practice for the benefit of all sentient beings.
It usually also includes a process of purification in preparation for the main part of the practice.

The main part of the practice is the visualisation of the entity upon which the practice is based, usually a buddha, bodhisattva or other deity form. Associated with this is a mantra. The visualisation of oneself as the entity and recitation of the mantra is the meditation. In Vajrayana practice, these multiple activities help stop the mind from wandering, as it can be brought back to the visualisation or mantra whenever it strays. More on the theory behind this later. On completion of the main part, the visualisation is dissolved and the meditation completed in a state of emptiness. This may last for seconds or minutes.

In the third and final part the practitioner dedicates any virtue and merit derived from the practice to the benefit of all sentient beings.

The practice is then usually completed by the recitation of long life prayers for the teachers and by the recitation of various prayers.

Having had the teaching on the sadhana, the third element of the overall teaching is for the practitioner to diligently undertake the practice, preferably on a daily basis. The teacher asks no more than that of the student. Subsequent learning occurs through discussions with the teacher as questions arise. It has been my experience that I learn most by taking every opportunity to receive a fresh empowerment from the next teacher who is in town. This is part of the buddhist philosophy of learning by constant repetition.

The full benefit of the teachings are realised by going on a 2 or 3 day, or a week long, retreat where the teaching is reinforced by formal practice sessions three times a day, lead by the teacher. The next step from there is a 4 to 6 week solitary, guided retreat, doing three long practice sessions a day. My photo in the initial posting was taken after 38 days locked in a room in a monastery in what was Eastern Tibet. The fire puja was the cleansing ceremony after the retreat.

Thus ends this post. May whatever virtue or merit that derives from this posting be for the benefit of all sentient beings.

Yours until next time, Vajramate.