WSW 59: Countless Causes, Total Absorption on Emptiness, Dedication

Verses 113-118

Recap

Tonight will be our last class of this course on Wheel of Sharp Weapons; there are only few verses left to go. We have seen that this text presents quite an extensive and full treatment of this basic material on changing our attitudes, particularly to change our attitudes about selfishness and self-cherishing and grasping for a so-called truly existent – which is actually not existent at all – impossible “me.” The text has gone through this type of material in several ways. First, we saw how we are experiencing various difficulties because of destructive behavior that we’ve done and that the basis behind this is a self-cherishing attitude. We have looked at various ways to change our behavior. We have used the tonglen method of giving and taking. With this, we take on everybody else’s similar problem and give them the change of behavior that we would do ourselves as a way of overcoming the self-cherishing attitude that caused the problem in the first place. 

Then, we went on to look at how we make various positive plans, but nevertheless these plans fail and we experience quite the opposite of what wanted. We saw that that also comes from not just a self-cherishing attitude but also grasping for a solid “me,” which is behind that self-cherishing attitude. We think of ourselves in terms of this solid “me:” “I have to get my way,” “I’m the center,” etc. We then invoked the strong force of Yamantaka to smash that false attitude and concept of a solid, so-called truly existent “me.” In this way, we applied a double-pronged approach to overcoming our difficulties and problems. We approached it from the point of view of the self-cherishing attitude – that we deal with with the method of tonglen, giving and taking; and we also approached it from the point of view of grasping for a solid “me.” For that, we also applied tonglen, but we need a lot of strength to break through that false view. We also need discriminating awareness, which is the so-called wisdom in its forceful aspect that we all have as part of our Buddha-natures. 

Then, we reaffirmed that we need to do this tonglen practice very strongly. We saw that the deepest method, however, to overcome this self-cherishing and grasping for a solid “me” is the understanding of voidness. Then there was a whole section – we’re at the end of that section – which deals with the matter of voidness. Although voidness, as we have seen, means an absence of impossible ways of existing, here we’re focusing primarily on ourselves and other people. We don’t exist as independent entities, totally existing by ourselves. What happens to us doesn’t just exist in isolation. What you do doesn’t just exist in isolation, independent of causes and conditions and all the various things that condition it and the concepts of how we regard it and so on. When we project this impossible way onto others and ourselves and situations, that obviously causes our difficulties. We saw that voidness means a total absence of any referent thing that all of this is referring to – it’s just absent, no such thing; never was there, never will be. 

But yet, things function. And, besides the fact that things function, because of our habits of this grasping and believing in these impossible ways of existing, our mind still makes things appear in this impossible way. The first thing that we have to learn to do, after we’ve become convinced that what our mind is producing is complete garbage, is not believing in it. If we stop believing that it’s true, then we don’t act on the basis of what appears to us; we’re able to see through it. This is explained in terms of an analogy: we understand that things are like an illusion. The actual illusion is true existence – it doesn’t exist at all, this solid existence – and the appearance of things is like an illusion in the sense that it appears to exist in this impossible way, but it doesn’t really exist that way. We have this understanding of appearances being like an illusion. 

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