Homage to Guru Manjughosha!
I make prostration, bowing my head, to those who have seen the meaning of profound dependent arising – my direct gurus and those of the lineage. Inspire me to realize the view of Prasangika Madhyamaka, the pinnacle of views, just as it is.
A distinctive feature of the enlightening words of our teacher, the Buddha, whose actual nature is great compassion in skillful means, is the view of Madhyamaka, the profound Middle Way. It is the ultimate intention of Master Nagarjuna (Slob-dpon Klu-sgrub, Skt. Nāgārjuna), prophesied in the Triumphant One’s scriptures, and of the Great Being, Lord Tsongkhapa (rJe bdag-nyid chen-po Tsong-kha-pa Blo-bzang grags-pa) (1357–1419) and his spiritual sons. To realize this view itself, just as it is, would be of benefit to those who nowadays behave grossly, pretending to have realized voidness but without having taken into account karmic cause and effect. I shall therefore, in accord with the teachings of past hallowed masters, explain a bit of what I know about the meaning of profound dependent arising, ascertained by Lord (Tsongkhapa) and his spiritual sons to be the ultimate Prasangika view.
Furthermore, the necessity for what is called “dependent arising” to be taken as the meaning of voidness free from extremes is, as is said in the twenty-fourth chapter of (Master Nagarjuna’s) Root Verses on the Middle Way, Called “Discriminating Awareness” (dBu-ma rtsa-ba’i tshig-le’ur byas-pa shes-rab-ces bya-ba, Skt. Prajñā-nāma-mūlamadhyamakakārikā), (Derge Tengyur, vol. 96, 15A):
(XXIV.18) The dependent arising that we declare as voidness (means) dependence on imputation – that indeed is the Middle Way.
In Refutation of Objections (rTsod-bzlog, Skt. Vigrahavyāvartanī), (Derge Tengyur, vol. 96, 29A), (Master Nagarjuna) says:
Voidness, dependent arising, and the Middle Way have the same meaning.
In saying that, these three are shown to be synonymous. Voidness and dependent arising are thus equivalent in meaning, as (Lord Tsongkhapa) tells us in Essence of Excellent Explanation (Legs-bshad snying-po):
Master (Nagarjuna) praised the Vanquishing Master in view of his having taught dependent arising in many scriptures, having seen that His teaching that the meaning of the voidness of self-established existence is the meaning of dependent arising is its unexcelled, distinctive feature especially superior to what other teachers have propounded.
Similarly, the Precious Lord (Tsongkhapa) also says in In Praise of Dependent Arising (rTen-’brel bstod-pa):
(20) All these (things) are devoid (of being established) by an essential nature, while from “this,” “this” arises as a result. These two certainties, without hindering one another, serve as (mutual) helps.
(21) What could be more amazing than this? What could be more marvelous than this? There is no other way of praising than to praise you in this way.
Our Guardian Nagarjuna tells us in his Commentary on (the Two) Bodhichittas (Byang-chub sems-’grel, Skt. Bodhicittavivaraṇa), (Derge Tengyur vol. 35, 41B):
(88) Those who, having realized that phenomena are devoid, adhere to (the principles of) karmic impulses (giving rise to) results are more amazing than amazing, more marvelous than marvelous.
In guideline teachings offered to the Venerable Rendawa (rJe-btsun Red-mda’-ba gZhon-nu blo-gros) (1348–1412), Lord Lama (Tsongkhapa) says:
Further, since, in general, voidness eliminates the extreme of existence and appearance the extreme of non-existence is a common (teaching) for (everyone) down to the Charvakas, the distinctive features of Prasangika are that appearance eliminates the extreme of existence and voidness the extreme of non-existence and that it is necessary to understand how voidness denotes cause and effect.
He also says:
(1) From the way in which the very mind itself that sees as non-fallacious the production of an effect from dependence on a cause, without relying on any other mind, comes to the voidness of even one focal support, and (2) from the way in which the very line of reasoning of the non-fallaciousness of cause and effect, without relying on any other line of reasoning, establishes voidness that is parted from the extremes of existence and so on – (from these two ways) one is led to a deep, decisive cognition of the non-fallaciousness of cause and effect. And from just that (ascertainment), one comes as well to a (state of) non-clinging where all focal supports have fallen apart.
A summary of the key points of these (passages) can be found in (Lord Tsongkhapa’s) Three Principal Aspects of the Path (Lam-gyi gtso-bo rnam-gsum):
(10) Anyone who has seen that (the laws of) cause and effect regarding all phenomena of samsara and nirvana are never fallacious, and who has had fall apart the focal supports of his or her (cognitions) aimed (at self-established existence), whatever they might have been, has entered the path pleasing to the Buddhas.
(11) Appearances are non-fallacious dependent arising and voidness is parted from any assertions (of impossible ways of existing). So long as you have these two understandings appearing to you separately, you still have not realized the Able One’s intention.
(12) But when, not in alternation, but all together at once, your certitude from the mere sight of non-fallacious dependent arising causes all your ways of taking objects (as being self-established) to fall apart, you have completed discerning the correct view.
(13) Further, when you know how appearance eliminates the extreme of existence and voidness eliminates the extreme of non-existence, and how voidness dawns as cause and effect, you will never be stolen away by views that grasp for extremes.
Manjushri in person, the (Labrang) Throne Holder Gungthangwa (Khri Gung-thang dKon-mchog bstan-pa’i sgron-me) (1762–1823), writes:
(Phenomena are) not established on the side of their bases for labeling when their appearances are taken as the reason why, and appearances everywhere have been established as being suitable to dawn when their voidness of self-established existence is taken as the reason why. Since (both are the case), then since this way of eliminating the two extremes, as mentioned before, comes down to a way of understanding the meaning of “voidness” and of “dependent arising” as boiling down to the same thing, this line of reasoning is called “the king of reasonings that eliminates the two extremes, both at once.”
Similarly, in A Discourse on the View of the Middle Way (dBu-ma’i lta-khrid) composed by Dzongkar Maniwa (rDzong-dkar Ma-ṇi-ba) it is said:
The meaning of dependent arising – like, for example, when ascertaining the voidness of a sprout – is its (the sprout’s) arising in dependence on the seed from which it is obtained as its main cause and on water, manure, and warmth as its simultaneously acting conditions. This setting of dependent arising as the reason for the sprout’s lack of truly established existence is called “the line of reasoning of dependent arising, the king of reasonings.” As for the significance of its being called the “king,” it is a (term of) praise since it or a single application (of it) directly eliminates the two extremes. “Because of being dependently arising” eliminates the extreme of non-existence, and “because of being devoid of truly established existence” eliminates the extreme of existence.
And,
At that moment when (the understanding) dawns of appearance and voidness being together, either the extreme of existence is eliminated by appearance and the extreme of non-existence is eliminated by voidness, or (the understanding of both) dawns simultaneously. For example, just by knowing that (Garuda), the destroyer of nagas, is on the mountain over here, (the understanding) dawns that he is not on the mountain over there.
Moreover, as to how appearance eliminates the extreme of existence and voidness eliminates the extreme of non-existence, (it is) namely (like this): Except for being merely (established in terms of) the mental labeling of names on their respective bases for labeling, all phenomena – including one’s own body, the world of appearances, the universe and its inhabitants, samsara and nirvana – are not even to the slightest degree established from their own sides. While (that is the case), yet, from relying on the dependent arising of a network of the many causes and conditions of positive and negative karmic impulses, they appear like a rainbow in empty space, the moon in the sky or a reflection in a mirror. That being the case, then (1) by understanding how (phenomena) are devoid while still appearing eliminates the extreme of existence, which grasps for the existence of all phenomena as being truly established as able to stand firmly on their own, or (in other words) the extreme of absolutism, and (2) by understanding (how phenomena) appear while being devoid eliminates the extreme of non-existence, which grasps for the utter non-existence of all phenomena like the child of a barren woman and the horns of a rabbit, or (in other words) the extreme of annihilation, one does not fall to the extreme of existence because (one understands that phenomena) are devoid while still appearing, and one does not fall into the extreme of non-existence because (one understands that phenomena) appear while still being devoid. (Thus) the hallowed masters of the past have said, “That (view that is) parted from the two extremes is the ultimate view of the profound Middle Way parted from extremes.”
Further, as for how voidness dawns as cause and effect: When it is the case that all phenomena of karmic cause and effect arise from their being dependent on voidness, which is the lack of self-established existence of all phenomena included in samsara and nirvana, voidness dawns as being the cause of all phenomena. And when it is the case that voidness, which is the lack of self-established existence, arises from its being dependent on all phenomena, then voidness dawns as the result of all phenomena (arising). In other words, when one has found certainty in the way in which voidness, like that, dawns as the cause as well as the effect of all phenomena (arising), then by the mere realization of voidness one will not have one’s mind stolen away by terrible views that grasp for the extremes that fall to the extremes of absolutism or annihilation, (such as) the empty demonic view that is the dark view that there is no karmic cause and effect, and so on. Many gurus, hallowed persons, have said, “(This) is the distinctive feature of the view of the profound Middle Way.”
Among them, the saffron-robed emanation of Buddha Amitabha, the omniscient, glorious and excellent Panchen Lobsang Chokyi Gyaltsen (Paṇ-chen Blo-bzang chos-kyi rgyal-mtshan) (1570–1662), says in his Offering to the Spiritual Teacher (Bla-ma mchod-pa; The Guru Puja):
Samsara and nirvana lack even a speck of a self-establishing nature, while the dependent arising of cause and effect is non-fallacious. Inspire me to realize the meaning of Nagarjuna’s intention – that these two (facts) dawn not in contradiction, but rather as friends.
As for the meaning of what he says: For example, just as these two – (1) the emptiness of the sky and (2) the never-fallacious dependent arising of a rainbow as a result (arising) from temperature as its cause – are not just mutually noncontradictory, but also the one arises as a friend of the other, so too these two – (1) the voidness that is all phenomena of samsara and nirvana’s lack of even a speck of a self-establishing nature and (2) the never-fallacious dependent arising of the appearances of samsara and nirvana and of happiness and suffering as the result (arising) from positive and negative karmic impulses as their cause – are (also) not just mutually noncontradictory, but also the one arises as a friend of the other. As that is the case, then since this is the nondeceptive view of Prasangika Madhyamaka, the ultimate meaning of Master Nagarjuna’s intention, it says, “Inspire me to realize that.” And like one’s requests made to one’s guru, banish afar (any) mutual contradictoriness between the two – voidness and the non-fallaciousness of karmic impulses and their results – and train in having the one arise as a friend of the other.
As for a further example: (Consider) the label “chariot” (labeled) on top of wheels, axle, nails and so on as the bases for labeling a chariot. If they (a chariot and its parts) were established from their own sides, then analyze with the line of reasoning “parted from being one or many” whether (a chariot) is established as identical (to its parts) or is it established as different (from them). When (one analyzes like that, one will see that), except for there being the mere labeling with the name “chariot” on top of these bases for labeling, one will not find even the slightest degree of existence established from its (a chariot’s) own side. Because its (a chariot’s) existence (is established) merely by the name “chariot” (labeled) on top of the collection of those (parts), it (a chariot) has practicable existence and is able to perform any function of a chariot.
Likewise, (consider) the label “me” (labeled) on top of five aggregates as the bases for labeling a “me.” If they (the “me” and the five aggregates) were established from their own sides, then analyze with the line of reasoning “parted from being one or many” whether (the “me”) is established as identical to the five aggregates or is it established as different (from them). (When one analyzes like that, one will see that), except for there being the mere labeling with the name “me” on top of the five aggregates, one will not even find the slightest degree of existence from its (a “me’s”) own side. Yet, because its existence (is established) merely by the name “me” (labeled) on top of a collection of five aggregates, it (a “me”) has practicable existence and is able to perform any function of a “me.”
Similarly, when one searches (for all phenomena) on top of the bases for labeling of all phenomena, although they lack self-established existence, but because (their) existence (is established) merely in terms of names (labeled) on top of their (bases for labeling), they (all phenomena) have practicable existence and are able to perform their respective functions.
This being the case, one gains a deep certainty in the manner of existence of karmic cause and effect, in the “me” as being the one that experiences it, and so on. Thus, it is important to take into account karmic cause and effect!
For example, just as no matter what white or black form is shown (before it), it dawns in a mirror, (similarly) no matter what positive or negative karmic impulses one reinforces in this lifetime, it will ripen (and dawn) in one’s mental continuum in a future life, and one will inevitably experience happiness or suffering (as its result). That being the case, then since the mere realization of voidness does not annul karmic cause and effect, then not speaking badly about voidness and thus not being dismissive of karmic cause and effect by saying (things like), “It’s alright to kill (someone); it’s alright to hit (someone),” one should train in the way in which voidness dawns as (karmic) cause and effect.
Furthermore, the Heart Sutra (bCom-ldan-’das-ma shes-rab-kyi pha-rol-tu phyin-pa’i snying-po, Skt. Bhagavatī-prajñāpāramitā-hṛdaya) (Derge Kangyur vol. 34, 145A) says:
He or she needs to keep in view, fully and in detail, the five aggregate factors of his or her experience and those too as devoid of a self-establishing nature. Form – voidness; voidness – form. Form not separate from voidness; voidness not separate from form.
In another sutra (A Mahayana Sutra Called “The Noble Prajnaparamita, Far-Reaching Discriminating Awareness, in 18,000 Verses”) (’Phags-pa shes-rab-kyi pha-rol-tu phyin-pa khri brgyad-stong zhes-bya-ba theg-pa chen-po’i mdo, Skt. Āryāṣṭadaśasahasrika-prajñāpāramitā-nāma-mahāyānasūtra) (Derge Tengyur vol. 29, 255B) it is said:
Subhuti, all phenomena are like a dream. If something superior to the phenomena of nirvana existed, it would be like a dream, like an illusion. This is what I have taught. Subhuti, all phenomena are unreal and imaginary, yet while not existing, they still appear like a dream, like an illusion.
As Shantideva (Zhi-ba lha, Skt. Śāntideva) tells us (in Engaging in Bodhisattva Behavior) (Byang-chub sems-pa’i spyod-pa-la ’jug-pa, Skt. Bodhisattvacāryāvatāra) (Derge Tengyur vol. 105, 36B):
(IX.150ab) (Therefore,) wandering beings resemble a dream; upon discerning analysis, they’re the same as a plantain tree.
Dreams appear from the mind and sleep as causes and conditions, and conjured horses, elephants and so on from the dependent arising of substances and mantras as causes and conditions. Similarly, all phenomena, while being non-existent, appear from the causes and conditions of the mind’s manifold positive and negative karmic impulses having set them up. One should look at them to be like a dream – appearing yet lacking self-established existence – and (from that), adopt or abandon (them) as being like a dream or like an illusion and strive to build up the networks (of positive potential and deep awareness) and purify oneself of the obscurations (emotional and cognitive) as (both also) being like a dream or like an illusion.
Similarly, Panchen Rinpoche says:
By having looked into the actual nature (of things), that which possesses this actual nature shines forth. By having analyzed that which possesses this actual nature, they escape into the void. That unified pair of appearance and voidness, not made into an alternating pair, is found thanks to the guru’s kindness.
Venerable Kalden Gyatso (rJe-btsun sKal-ldan rgya-mtsho) (1607–1677) says:
Further, the voidness of appearances does not preclude them: it is within the state of the voidness of objects that appearances shine forth. During the yoga of appearance and voidness, whose significance is the two truths – which, like the moon’s form dawning in a clear lake, lacks any clinging to whatever dawns as being true – the yogin delights, with an unwavering mind, in watching this spectacle all the time every day.
In accordance with what is stated here, if, after having internalized the meaning of the two truths, one strives to build up the two networks, then, having swiftly attained with ease the topmost achievement, the two Buddha Bodies, one will bring about the spontaneous fulfillment of one’s own and others’ aims.
In addition, to induce confidence and conviction, let me cite (a few) scriptural quotations as backing support. In (Nagarjuna’s) Root Verses on the Middle Way, Called “Discriminating Awareness” (Derge Tengyur, vol. 96, 15A), it is said:
(XXIV.19) There does not exist any phenomenon that does not dependently arise. Because of that, there does not exist any phenomenon that is not devoid.
In the Sutra of the Questions of (the Naga King) Anavatapta (Klu’i rgyal-po ma-dros-pas zhus-pa’i mdo, Skt. Anavataptanāgarājaparipṛcchāsūtra), (Derge Kangyur, vol. 58, 230B), it is said:
That which has been born from conditions has not been born; it does not have a self-establishing nature as something that is born. That which depends on conditions is taught as being devoid. Someone who realizes voidness is conscientious (about karmic cause and effect).
And in the King of Absorbed Concentrations Sutra (Ting-nge-’dzin-gyi rgyal-po, Skt. Samādhirājasūtra), (Derge Kangyur vol. 55, 70B–71A) it says:
All phenomena resemble illusions, bubbles, mirages, and lightning; they are like the moon (reflected) in water. Although (no one) has observed a sentient being, a descendant of Manu, that, having died, has gone to the world beyond, the karmic impulses that they have enacted will not come to naught. They will ripen into results in accord with their having been white or black. This gateway (for understanding) how (this) topic of knowledge (karma) (works) is excellent. Subtle and difficult to see, it is the object of experience of the Triumphant One.
In the Rice Seedling Sutra (Sa-lu ljang-pa’i mdo, Skt. Śālistambasūtra) (Derge Kangyur vol. 62, 122A) it is said:
Here, although there are absolutely no phenomena that transfer from this world to the world beyond, yet, because the causes and conditions are not incomplete, the results of karmic impulses manifest (in one’s next lifetime). It is like this: Although for example the reflection of the form of a face appears in the disk of a thoroughly polished mirror, it (the face) has not transferred to the disk of the mirror. Yet, because the causes and conditions are not incomplete, it manifests (there) as the face.
And it goes on to say:
Moreover, it is like this: The moon disk orbits (the earth at a distance of) forty-two yojanas, yet even though the reflection of the disk of the moon appears in small vessels filled with water, it has not transferred (there) from its position (in the sky). Nevertheless, even though it has not travelled to the small vessels filled with water, still because the causes and conditions are not incomplete, there are appearances (there) as disks of the moon. Similarly, although there is no one who, having died, transfers from this (world) and is reborn elsewhere, nevertheless, because the causes and conditions are not incomplete, the results of karmic impulses manifest (in their next lifetime).
Having looked at the immaculate, enlightening speech of the Triumphant One with which He spoke (enlightening words) such as these and the like, having reflected on their meaning, and having been led, from the depths of one’s heart, to certainty about the non-fallaciousness of karmic cause and effect, one should, in accordance with the enlightening speech of the Buddha, strive to distinguish between what is to be adopted and what to be abandoned, without dismissing afar even the most subtle (aspects of) karmic cause and effect.
In short, the way in which voidness dawns as cause and effect is as follows: One needs to understand that it is from being based on voidness, their lack of self-established existence, that all phenomena of cause and effect are produced. Knowing the essential nature of all phenomena’s lack of a self-establishing nature to be their voidness is (the realization of) the deepest truth. Knowing all phenomena to be appearances like an illusion or a dream that, while lacking self-established existence, (arise) from being based on the manifold dependent arisings of causes and conditions, is (the realization) of the superficial truth.
After having internalized the meaning of the two truths (like this) then, by having meditated on space-like voidness during the total absorption period, one builds up a network of deep awareness and, (by having meditated on) illusion-like voidness during the subsequent attainment period, one builds up a network of positive potential. Travelling (in this way) to the stage of a Buddha by relying on the excellent path where skillful means and deep awareness are not separate, one from the other, is the Dharma tradition of men and women of good fortune.
In conclusion: O men and women having faithful belief! While singing the song of the Dharma of the two truths and having transformed it into a dance of skillful means and deep awareness, travel on to the stage of an omniscient Buddha!
This text, The Amazing and Marvelous View of Madhyamaka, the Profound Middle Way (Zab-mo dbu-ma’i lta-ba ngo-mtshar rmad-byung), was compiled by the yogin Shabkarwa (Zhabs-dkar-ba Tshogs-drug rang-grol) (1781–1851), who has firm conviction in profound dependent arising, from the delightful hermitage at Tashikhyilwa (bKra-shis ’khyil-ba), where one’s awareness is clear. May it be constructive! Mangalam.