Special insight by Khenrinpoche @ LDC P3/Oct 9

Motivation As the great master Lama Tsongkhapa says Just as oneself has fallen into the ocean of samsara, likewise all sentient beings have fallen into the ocean of samsara. Seeing this, please bless me to develop the supreme altruistic mind of enlightenment that takes the responsibility to free all sentient beings from suffering. The verse is from the 3 Principle Aspects of the Path just as one has fallen into the ocean of cyclic existence of suffering, likewise with all mother sentient beings. Since one has achieved the precious human rebirth and the proper conditions to practice, one must generate the sincere wish to liberate them to the state of ultimate happiness by taking on the responsibility of leading all beings to the state of full enlightenment. At the present time, the most essential practice is to develop strong compassion an attitude that one is unable to bear seeing the suffering of sentient beings for even a moment and has the wish to free all of them from the state of suffering. For this, we need to pursue the practices which will enable us to generate such great compassion. This starts which seeing all sentient beings in an affectionate way by remembering that all living beings have been our mothers in past lives. When they were our mothers, they sustained us with much kindness just like the present life mother does. So we need to remember the kindness of all sentient beings which have been our mother not just once but infinite times and each time, they have protected us and shown us much kindness. When we remember that kindness, it becomes easier for us to regard all living beings in a dear manner and as objects of our endearment. Thus, when we see them going through problems, there will naturally be a wish to free them from suffering and problems. But even though we wish to free them from suffering, whether one does have that power of not? If one analyses, one does not have that power it is only the Buddha who has that power. When one understands this, one will develop the thought that aspire to become a Buddha to be of ultimate benefit to all sentient beings. One should then think that I must achieve full enlightenment to benefit all being and to actualise that goal, I am going to listen to the holy Dharma. One should develop the altruistic mind of enlightenment and listen to the teachings with the bodhicitta motivation.

Refresher on the Meditation on the 4 point analysis The other night we had covered the explanation on the selflessness of the person through the 4-point analysis, namely identifying the object of negation, ascertaining the possibilities of how the I could exist, analysing whether the self exists as one with the aggregates or whether it exists as inherently different form the aggregates.

Tonight let us conduct a short meditation on those points. First point is to analyse how the object of negation appears i.e. how the self or the I appears to your mind; whether the I exists/stands on its own without depending on the aggregates. To identify the object of negation which is the independent-self or inherently-existent self as perceived by the self grasping mind, we can recall a situation where the I appeared vividly. After having identified the self, analyse whether that self which is believed to be existing from its own side or inherently, is one with the 5 aggregates or different from the 5 aggregates? If that self truly exists, it should either exist as one with the aggregates or different from the aggregates. These are the only two possibilities. One should then recall the method of analysis/reasoning i.e. IF the self is one with the aggregates, then as there are 5 aggregates, there should be 5 selves. But this is clearly not so. Hence, we conclude that one cannot be one with the 5 aggregates. One may then think that one is separate/different from the 5 aggregates. Again, recall the method of reasoning which contradicts such a view, i.e. IF the aggregates and self are different, then these two would be unrelated e.g. if I feel physical pain, I cannot say that I feel pain because I and the aggregate of feeling are supposedly different. Thus, the conclusion is that the self is not inherently different from the 5 aggregates. The ultimate conclusion from both the above is that if the self is not one with the aggregates nor separate from the aggregates, then the self does not inherently exist. The self that is perceived by the present self grasping mind cannot exist. From this, by negating the inherently existing self/I, one will gain a sense of emptiness. We need to pursue this meditation. After a while if this understanding (that there is no inherently existing self/I) weakens, one has to resort to the 4 point analysis to remind oneself of this. In this way, one sustains the meditation. Some practitioners of great intelligence, when they begin this analysis of where the self is and whether the self exists as perceived by the innate self grasping thought just doing this analysis is sufficient to generate an understanding of emptiness, without having to go through the entire 4 point analysis. When one carries out the analysis on emptiness in this way, through familiarity with this analysis, one will come to a point where the sense of self disappears. This will cause a sense of fear arising within. It is said that if such fear arises, it is taken as a good sign and denotes that one has gained a clear understanding of emptiness for the first time.

The understanding gained during meditation on the selflessness/emptiness of I In the meditation on emptiness, we will observe 2 aspects in terms of (a) what appears to the mind and (b) what is ascertained by the mind. (a) With regards to what appears to the mind meditating on emptiness is a sense of vacuity due to the negation of the self.

(b) As regards to what is ascertained by the mind, it is the understanding that the self lacks inherent existence. This meditation constitutes the space-like meditation on emptiness. After arising from meditative equipoise, during the post meditation session (i.e. when one is no longer meditating on emptiness), once again, phenomena will appear as they ordinarily do. At that time, one has to know that such appearances are not illusions but LIKE illusions i.e. although they appear, they do not exist in the manner of their appearance. There is a difference between the way they appear and the way they exist. How does one sustain the understanding that all phenomena are like-illusions during the post meditation period? During meditation on emptiness, if one strongly applies the various types of reasoning to negate the true existence of things and events, then due to the force of that understanding, the meditator will, upon arising from the meditation be able to perceive all phenomena as a falsity i.e. they exist but not truly/inherently. As a result of this process of meditating on selflessness/negating the truly existing self and truly existing phenomena, what is left at the end of the meditation is the conclusion that ultimately there is no I nor a single phenomenon in the universe that can exist inherently as an independent entity; all lack inherent/ intrinsic nature. On a conventional level, the self or I exists by way of dependent arising and this enables causation to function e.g. I am walking, I am working etc... We need to be able to understand that on a conventional level, there is a self, an I. We are not denying the self that exists; we are saying that the self exists by depending on other factors such as aggregates. Otherwise, in the process of negating the inherently existing self, we may go to the extent of saying that the self does not exist at all, which would be incorrect. This concludes the analysis on the selflessness of the person.

The understanding gained during meditation on the selflessness/emptiness of phenomena When we establish the emptiness of phenomena, we do so on the basis of analysing the emptiness of (i) impermanent phenomena i.e. form, consciousness and non-associated compositional factors e.g. time and (ii) permanent phenomena. Let us do this one by one. Meditating on the selflessness of form after understanding the lack of inherent existence. The first step is to analyse selflessness with regard to the physical body/form consisting of bone, flesh and so on. If there is a body that is exists from its own side and able to stand on its own, without being imputed by our mind, the question is whether the body exists as one with the 5 limbs (2 arms, 2 legs and head) or different from the 5 limbs. If the body which is obtained from the drops of the parents and acts as the basis of our consciousness, is one with the 5 limbs, it should follow that our body should be 5 different bodies. Alternatively, if one feels that this physical body is different from the 5 aggregates, then one should be able to point to our physical body that is outside/apart from our 5 limbs. This cannot be done. Hence one comes to the conclusion that the body which appears to be existing from its own side, without depending on imputation by mind, is totally untrue. When our meditation arrives at this point, the concept of an inherently existing body will disappear and this is will be

followed by the appearance of vacuity, which is the negation of form as truly/inherently existing. Next, meditating on the selflessness of the consciousness : Here we go through the process of analysing whether the consciousness of present moment is one with consciousness of the morning and the consciousness of the evening before that or whether it exists inherently differently from the consciousness of the morning or the evening before. Analyse that. IF one thinks that the consciousness of the present moment is one with the consciousness of the morning, then they should be totally one i.e. the same, i.e. the experience of the present moment should be exactly the same as the experience of this morning, which is not the case. Yet if these two moments of consciousness are inherently different, we should be able to separate them. Yet if we try to separate the consciousness of the present and that of the morning, we cannot do it because the present moments consciousness is only the present if we have a reference to a prior and earlier moment of consciousness. So the notion that any point of consciousness can exist without other factors will be negated. Since other factors are involved, there can be no independently/inherently existing consciousness. Next meditating on the selflessness of non-associated compositional factors like time. Let us take a calendar year as an example and try to establish the selflessness of the year. A year is designated on the basis of 12 months but if one perceives that there is a truly existing/independently existing. Inherently existing year, one has to analyse whether the year can stand on its own without depending on any other factors e.g. does it exist as one with or different from the 12 months? If a calendar year exists inherently as one with 12 months, then just as there are 12 months, there should be 12 years within 1 year, which does not make sense. This is similar to the analysis of the self that was done earlier i.e. that if self is one with 5 aggregates, there should be 5 selves; if self is one with aggregates, since self is one, there should be only 1 aggregate. In this way, one establishes that a calendar year cannot be one with the 12 months. If one thinks that a calendar year is different from the 12 months, we should be able to identify a calendar year after taking out the 12 months. But clearly, we cannot. In this way, we conclude that a calendar year which we believe to be inherently existing or truly existing, is not so. We then concentrate on this state of negation. Now if it is asked, does it mean that the year doesnt exist at all? No. The fact that one has gone through the process of looking for the object that one is searching for (such as the independently existing I or in this case, the independently existing year), it means that the object does not exist truly or inherently but it doesnt mean that the object doesnt exist at all. So how does the year exist? A year exists by depending on the 12 months, the basis of the designation/labelling of a year.

How the self and phenomena are merely-labelled by mind The process of labelling occurs like this. The base to be given the name exists out there and from our mind, comes the concept/label for that base and the mind applies the label onto that bases. From that moment, the mind sees that labelled-base as existing by itself. The

mind does not retain the awareness that it had put that label onto the basis in the first place. Self and phenomena are thus merely labelled; nothing more than that. For example, a currency bill is nothing more than mere label, there is valid base to receive the label currency i.e. a paper with certain patterns and can be used by people in exchange for things) and the valid mind then applies the label currency onto that paper and from thereon that paper is accepted as currency. The term valid mind is used here to denote a mind that shares a common view with the world in relation to the base. So in this way, the same process applies to every single phenomenon. In the case of the human form, the base is the aggregates and I is the label. An object that is not dependent on a base and mental label would be an independently existing object. Such an object is un-findable. So when it is said that self and phenomena do not truly or inherently exist, It doesnt mean that a phenomenon doesnt exist at all rather, it doesnt exist as independently/inherently/truly existing as perceived by the self-grasping ignorance. Nagarjuna in the Precious Garland says Every phenomenon exists as a mere name; nor are the things such as form are produced from inherently existing causes, they exist only by way of being imputed. Continuing on the topic of establishing the basis of emptiness/selflessness of phenomena, having established the selflessness of impermanent phenomena, we now move on to establish the selflessness of permanent phenomena e.g. space. If there is truly existing space, i.e. space that is not dependent on mental imputation and can exist on its own, we should consider the different cardinal-directions of space e.g. north, south, east, west etc. If space truly exists, does it exist as one with the space of various cardinal directions or separate from them? If one believes that space is inherently existing as one with the various cardinal-directions of space, then one must assert that when there is rain in one part of the eastern part of space, there should be rain in the western part of the space. We know that this is not so. If one then thinks that space is inherently different from the various cardinal-directions of space, then after eliminating/separating each of the respective cardinal-directions of, one should be able to identify a spot of space that is independent of any directions but this cannot be found. Therefore, self and all phenomena such as aggregates, objects, experiences and even nirvana and enlightenment, these exist as merely being labelled by mind. They exist as a dependent arising i.e. the exist by depending on factors and mental imputation. There is not a single particle that exists truly i.e. on its own, from its own side, independently of mental labels. When one arises from this meditation, one should understand that self and phenomena all dependently arise based on causes and conditions, parts and mental labelling. Although they appear, they do not exist on their own, they do not exist truly. Remember that the way that phenomena appears and the way it exists are different. Meditate on this.

During ones meditation on emptiness, if the ascertainment that things lack inherent existence weakens, one needs to resort to the 4 point analysis to re-affirm ones understanding. If the ascertainment of lack of inherent existence is strong, this should be sustained during meditation with the understanding that all phenomena are like-illusions. One should sustain this meditation while engaging in both analytical and concentration meditation.

The sign of having attained special insight If through the force of this analysis, one achieves physical and mental pliancy, this marks the attainment of the fully qualified special insight. When one achieves the special insight, it indicates the attainment of the 1st level of the Path of Preparation. To develop this special insight, one needs to have renunciation as a prerequisite, as well as strong faith and conviction in the Triple Gem and ones Guru and one should accumulate merit and purify negativities. This will ensure the successful cultivation of special insight. At the end of meditation on special insight/emptiness, one should dedicate the virtue that one has acquired while doing this meditation to be the cause of the spread the Dharma and the cause of happiness of all sentient beings. During the post-meditation period (during the break period), one should engage in studying the text/commentaries on emptiness/special insight. I have given the explanations on special insight from the lineage masters. If you want to know about emptiness/special insight in greater detail, one should refer to the Lam Rim Chenmo (Great Treatise on the Stages of the Path) and likewise the commentary on the treatises of Nagarjuna by Lama Tsongkhapa. Amongst the different commentaries, there is no other commentary that is as precise and clear as those by Lama Tsongkhapa. Therefore in future, whenever there is the opportunity, we should study the great classical texts by Lama Tsongkhapa. Questions and Answers Q: Everything is a projection of the mind. I am having difficulty with the concept that that the mind also a projection of the mind. A clarification please? Ans: It is said that self exists merely as an imputation. Mind exists in the same way and by way of dependence. We posit the mind in relation to an object. Mind is thus dependent on other factors. The mind itself is imputed because of the mind being able to perceive the object. If mind is not imputed, then the mind cannot exist. The basis of imputation of the mind is the ability to know and its clarity. The mind is labelled onto the factor of knowing and clarity of the mind perceiving at it, just like a body is imputed on its basis the collection of the limbs by the mind perceiving at it. However there is a theory which states that the mind is conventional truth, whereas the awareness/cognitive nature is ultimate truth. This is not the right assertion. According to the Prasangika, if one refers to the mind, it is necessarily conventional truth because it is an impermanent object. When talking about ultimate truth, it is a state where something has been negated, namely a state which has eliminated the object of the negation (i.e. the view

on independently existing self or phenomena). It is state of permanence; it is Cessation. The Cittamatra however say the mind exists truly and is ultimate truth. So when we talk about mind, the explanation will depend on the position taken by the various philosophical schools.

Q: Pse explain mind projects a label onto a base please explain what is a valid basis of imputation and an invalid basis of imputation. Ans: The valid basis of imputation is one where the thing that is being designated/labelled is accepted by the conventional world (e.g. an object with 4 legs and a flat top can function as a table, so we can say that this object is the valid basis of imputing a table upon); whereas if the object cannot act as it is designated/labelled i.e. it cannot perform the function that the mind imputes onto it (e.g. an elephant is not a valid basis for a kettle because an elephant cannot perform the function of a kettle), then that object is an invalid basis of imputation.

Q; Following from the answer above on valid & invalid basis of imputation, can an object still be valid basis if it is based on limited designation, e.g. Arab countries do not like the USA and prefer not to accept the US Dollar as a valid currency for trade. This is a form of a limited designation onto the US Dollar i.e. some countries refuse to accept the US Dollar as a trading currency which therefore means that the whole world does not accept the USDollar for trade. If so, can the US Dollar still be regarded as a valid basis of imputing a trading currency? Ans: Although there may be countries which do not accept the USDollar for trade it is still a valid basis of imputing a trading currency because these few countries act of not accepting the Dollar has not affected the acceptability of the USDollar in world-trade.

Q: Ordinarily, the self arises as truly existent but the moment one focuses on this false I during meditation, it disappears. Why is this so? Ans: It is because of ones increasing understanding of the lack of inherent existence. At the start of ones meditation on emptiness, it is useful to allow a strong sense of self to arise in order to enable us to identify the object of negation. If before one is able to identify the self properly through analysis and the self disappears, we need to go back to allowing the self to arise. Once this self or I is stabilised, we then carry out the remaining of the 4-point analysis to negate the independently arising I and if our persevere in this, we will eventually gain the understanding that the self does not truly nor inherently exist.

Q: Nirvana and enlightenment are merely labels. I would like to understand the basis of those labels. Ans: The basis for labelling/imputing nirvana is the state of suchness, the reality of the mind of the Arhat. The basis for imputing enlightenment is the state of having totally eliminated the 2 types of obscurations (obscuration to liberation and obscuration to enlightenment).