THÔNG TIN TÀI LIỆU
REALITY results The central principle the land in the middle is the dharma of complete sunyata, the utterly unseizable, viz., the Nirv�a This is the island People get sunk in the waters of the four streams and all the klesas, but the Buddha, with His boat of the Eight-fold Way picks them up and puts (ij IW) them on the island of Nirv�a (S S9b) (E) The unutterable truth and the wheel of dharma: In the highest truth, really, there is nothing spoken For, the ultimate dharma being com pletely siinya and therefore devoid of determinate characters is unut terable The sambohdi par excellence (this hi ghest truth of non-duality) is most profound, difficult to see, difficult to understand, most incompre hensible Only he who has realized the subtle profound peace, the prajiia (�kP>Iit��), can comprehend thts most profound truth It is difficult for anyone else to (comprehend it and) have faith in it (In the ultimate truth) the sambodhi par excellence is devoid of any obtainer, devoid of any place or time of obtaining This is the most profound truth, viz., devoidness of duality (s62b-c) The Sutra observes that It IS for this reason that the Buddha, when He realized the truth, at the outset, delighted at heart in keeping silent ; He did not like to speak about this dharma For, this dharma of the Bud dhas, viz , the unexcelled samy ak-sambodhi, is most profound, difficult' to comprehend.39 Commenting on the reason for the Buddha's silence the Sastra states that in addition to the incomprehensibility of this profound truth by ordinary minds, there is yet another reason (J!m�.) : the truly real nature (�.;j:f3) of all things For example, whether it is in a palace or in a humble hut, whether it is the sandal wood or just the ordinary wood that is being burnt, in regard to the Tathata is space (akasa) in both these places there is no difference Of all things, when one seeks to know the (ultimately) true nature, (one fmds that) all that is just the tathata (the undivided, non-dual dharma) (And where 27 N A( ; A Rj U N A'S PHILOSOPHY all is one and devoid of distinction how can there be any speech? ) For this reason, the Buddha delighted at heart in keeping silent, when He first realized the bodlti (VJl'itiIi) He did not like to teach the dharma.60 Ht' knew that it is difficult for ordinary minds to comprehend the prof(nmd dharma (563C) The setting of the wheel of dharma in motion is not denied as a mun dane truth but it is not an ultimate truth The wheel of dharma is praj,lii piiramilii itself \ And in the ultimate truth, the dh arm a is devoid of movement ; in their ultimate nature all things are devoid of movement Parjiiapiiramitii does not emerge either for moving forth or for moving back (5 16c) It is necessary to notc that the utter unspeakability of things in this ul timate truth docs not mean that they cannot even be spoken of in the mundane truth The undivided being, the indeterminate dharma, is non-exclusive ; it is this that is the highest reality It is not exclusive of determinations although it is false to hold them as absolute In the mundane truth the indeterminate dharma is expressed through the de terminate modes of thought and speech in a non-clinging way The g uestion is not one of speaking or not speaking but of clinging or not clinging to the speech and to the things spoken o£ (F) Comparable to iikiisa : The ultimate reality is compared to iikiisii, thc principle of accommodation, which is not anything in particular and is yet thl' universal possibility of movement depending on which cV('rything li ves and moves 1k(;sa , bt'ing co m plctd y pure, is not anything specific (akiiicana) ; depcndmg on cikii.�a ,1 1 things g et accomplished and fulfilled All the samc, i t callnot be said th a t i'lkii§a itself docs anything, nor can it be said th�t iikiisd is devoid of USl: (Prl'ciscl y the same is the case with prajiiii • still, piira",itii )41 (507C) 4kiisa is not any determinate entity ; it has no specific character that 74 REALITY could be spoken about ; it is unspeakable and unscizable.t Not being akasa is completely Iloll-obstructing It is only the determinate that obstructs The non-dual dharma is like iikiisa in being anything determinate completely unobstructive On it depend all things for their origin growth and fulfilment the Sutra says : It is in complete harmony with all things As dharma is in harmony (MI�IJl) with all things ; it is in harmony prajiip iiramitii, it is in harmony with the knowledge of all forms This dharma is non-obstructing (#!\til) It is not an obstruction to rupa It is not an obstruction to the knowledge of all forms This dharma is unobstructing by nature ; in this regard it is of the same nature as aka!a (563 a) This with • Sunyata as the principle of comprehension is the true principle of harmony The harmony worked on the basis of sijnyata is the highest kind ( m - fUJ!! ) Of all -me), the ways o f (establishing) harmony (yoga) this is the best (icm (establishing) harmony through siinyata This harmony vjz., excels all other kinds of harmony.43 (3 5a) Akiisa ever remains untouched by dust and darkness D ust and dark ness appear and disappear ; they arc contingent ; but akasa ever re mains as it is It is not anything that itself arises and perishes nor docs it ever become dirty ; not becoming dirty it cannot even be said to have become pure, for it never was impure ; in truth it lies beyond the de terminate natures of pure and impure It ewr re mains untouched by dust and water Just so docs prajiiiil'iiramitii wnain incapable of being stained by the network of i m agillatiw constructions even though they l Ilay be there Being devoid of any specific form, it cannot be seized Bl:illg unseizable it cannot be tarnished H W hen one comprehends this natun: of the universal reality, one can farc in all the various ways and help all to put an end to error and evil conflict and suffering 175 CHAPTER THE WAY Section THE WAY OF X I COMPREHENSION The principle of comprehension : The bodhisattva's realization of the ulti mate truth would remain incomplete if he did not take along with him the rest of the beings across the ocean of birth and death, of conflict and suffering It is the mission of the farer on the Middle Way to return to the world of determinate existence by virtue of his power of skilfulness and his heart of compassion Again by virtue of this very power of skilfulness, he helps all to overcome ignorance and realize the true natute of their heing as well as of all thingS.1 It is his aspiration to achieve Bud dhahood, the perfection in personality,2 in order effectively to help all Comprehension of determinate existence in the light of the ultimate reality is the essential nature of wayfaring The Hividedness within one self works for the perpetuation of divisions outside, and that, in spite of one's seeking to realize the undivided being The rejection of the falsely imagined separateness of the determinate is not an end in itself; its meaning lies in the ever widening integration of all beings, beginning from within oneself and extending ever onwards, based on and inspired by the sense of the real, the sense of the ultimacy of the undivided being The transformation that the wayfa rer seeks to bring about in his own being lies precisely in the integration of his personality by putting an end to ignorance and passion which are the roots of the divided life Even the division of "within and without" is itself a basic division tha t he seeks to overcome THE WAY But it is to be remembered that this integration is not something to be forged from outside ; nor does it amount to an obliteration of uniqueness and iJ:1 dividuality in mundane existence To think that it is external to things is to imagine that things are not only basically separate but that they are also ultimate in their separateness And to think that it amounts to an obliteration of uniqueness and individuality is again to imagine that they not hold even in the mundane truth The unity that is forged from outside is artificial ; it makes only for greater suffer ing ; and the unity that obliterates uniqueness and individuality in the world cancels the very things to be integrated, it ignores personality alto g ether Even this makes only for greater suffering The ultimate and the relative: In the world there is not anything that is not essentially a conditioned becoming ; while everything has its own nature and capacity, the "own nature" of anything is not unconditioned Further, the world of everyone is what one works out for oneself as one's own self-expression, and this, not without the influence of the rest While every one is essentially related to all the rest and owes his being to them, still everyone has his own unique being , lives his own life ; this is the mundane truth Further, the ultimate meaning o f the events that constitute the course of the life of man lies in his urge to realize the real which is itself the unconditioned ground of the conditioned , and the contingent To work for integration at the mundane level on the basis of and with the full awareness of the ultimate truth is a funda mental aspiration of the bodhisattva It is his aspiration to enable every one to realize one's true nature, to put an end comp letely to forces of igno rance and passion, and to transform these forces wholly into wisdom and compassion Wisdom and compassion as phases of comprehension : Wisdom and co m p assion are different phases of the one principle, prajiiii} the principle of comprehension ; they constitute the two-fold way in which the sense of the unconditioned functions in the wise While the one constitutes insight knowledge, understanding , the other constitutes feeling, emo , tion, action.3 There is no absolute division between intellect on the one 277 ... seeking to realize the undivided being The rejection of the falsely imagined separateness of the determinate is not an end in itself; its meaning lies in the ever widening integration of all beings,... beings, beginning from within oneself and extending ever onwards, based on and inspired by the sense of the real, the sense of the ultimacy of the undivided being The transformation that the wayfa... absolute In the mundane truth the indeterminate dharma is expressed through the de terminate modes of thought and speech in a non-clinging way The g uestion is not one of speaking or not speaking but
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