Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 90-minute session, Kyabje Rinpoche teaches emptiness meditation through dependent origination—the reasoning that all phenomena lack independent existence because they arise in dependence on other factors. After distinguishing saṃsāra from nirvana and evident from hidden phenomena, he develops the “royal reasoning”: a single argument simultaneously eliminating both eternalism (phenomena as self-established) and nihilism (phenomena as nonexistent). He walks through concrete examples—a cup depends on its parts and maker, a flower on seed and earth, the aggregates on karma and parents—and explains how doubt about inherent existence shatters the ignorance binding us to cyclic rebirth. He concludes with a call to study and practice. Aimed at practitioners already engaged with Buddhist philosophy and the Three Principles teachings.
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File: 2008-04-09 – 3PAP.mp3
UUID: f6fb7277-be27-4394-b230-440998d2faf9
Teacher: Kyabje Rinpoche
Collection: Three Principal Aspects
Date: 2008-04-09
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,935
Okay. So to listen to dharma and to explain Dharma, a good motivation is fundamental. And if we have a good motivation, we will accumulate great virtue and be happy as a result of this. Therefore, let us generate such a motivation. So we will meditate for one or two minutes on generating the motivation to listen to this teaching on the three principal aspects of the path, which is the very essence of all the Buddhist teachings, with the motivation of using it as a means to lead all mother sentient beings as vast as space away from suffering and the causes of suffering into a state endowed with all qualities.
If you have a prayer book, we do preliminary praise before teaching. Refuge. We’re on refuge, one b, refuge in bodhicitta for teachings. We’re going to recite this in the Tibetan phonetic in Tibetan. And if you’re not familiar with the Tibetan phonetic, then you look at on the page two one b. The thank Lord.
The So last time, explained in detail the mode of apprehending emptiness. And at present, we will pass to an explanation of the mode of meditation emptiness. And this is initiated by the stanza in your translation of the three principles of the path. One who sees the infallible or the non-deceptive cause and effect of all phenomena in saṃsāra and nirvana and destroys all false perceptions has entered the path that pleases the Buddha.
So the first verse in the Tibetan, which is the second verse in your English translation, of all phenomena in some in saṃsāra and Nirvāṇa is commented by Rinpoche as follows. All phenomena in which exist can be divided into two broad categories, those of saṃsāra, in Tibetan, the wheel, and those and those of nirvana in Tibetan, which just means to go beyond, to go beyond what, to go beyond cyclic existence. Apart from this, there are no phenomena. They can be divided into these two broad categories. Now the phenomena of cyclic existence include the three lower realms, the realm of the hell realms, the realms of the pretas, and the animal realms, as well as the three higher realms, human demigod and god, and all the phenomena which are included in this.
On the other hand, the phenomena from the standpoint, if you want, or from the category of nirvana include the practices of the three vehicles, the Śrāvaka, Pratyekabuddha, and especially Bodhisattva vehicles, all of the grounds and paths thereof, specifically those of the greater vehicle. Now generally speaking, if we analyze the origin of these two broad divisions of existent phenomena, phenomena from the standpoint of saṃsāra and phenomena from the standpoint of nirvana, then we can say that phenomena from the standpoint of saṃsāra originate in that ignorance which misapprehends the nature of phenomena and sees them as inherently existent. On the other hand, phenomena from the standpoint of nirvana originate in that wisdom which apprehends the emptiness of phenomena, which is directly contradictory with the ignorance which apprehends them as inherently existent. These two are opposite. And then if we try to understand exactly how to engage in meditation and emptiness, it is important to understand that that mind of wisdom which meditates on emptiness is the subject, and the object meditated upon is emptiness, that emptiness of inherent existence.
Now generally speaking, there are three types of wisdom which apprehend emptiness. The first is the wisdom arisen from hearing. The second is the wisdom arisen from thinking, and the third is the wisdom arisen from meditating. All three of these wisdoms have to be generated within our mind. So we generate the first one, the wisdom arisen through hearing, through again and again hearing teachings on emptiness.
And through hearing these teachings, then the term emptiness and the meanings thereof are implanted within our mind. Then in dependence on this, we have to generate the wisdom, which, is a wisdom arisen through reflection, through analysis. Now this is generated through reflecting on the meaning of the teachings we have received from our teacher, through analyzing, through studying books on our own, and so forth. Fundamentally, at this point, it is important to understand it clearly the distinction between the three categories of phenomena, which are evident, hidden, and extremely hidden phenomena. Evident phenomena are the phenomena which are obvious to the senses, such as a table, a wall, a cloth.
These are all phenomena which are not terribly difficult to understand. Hidden phenomena are phenomena which are not evident, which cannot easily be understood, but which are nonetheless accessible to reasoning. And finally, extremely hidden phenomena are phenomena which can only be accessible to the omniscient mind of a Buddha. So as Rinpoche said, the first category of phenomena are sense objects. The second category of phenomena would be such phenomena as the four noble truths or emptiness.
And the third category of phenomena would be the subtle causality. Now regarding emptiness, how can we understand emptiness as a phenomenon of the second category accessible through reasoning? Broadly speaking, there are five types of reasonings which are brought into play to analyze emptiness. These are reasonings regarding emptiness’ nature, an analysis of the cause of phenomena, which leads to an understanding of emptiness, an analysis of the effects of phenomena, an analysis of phenomena in the light of all of the above, and finally, an analysis of phenomena in the light of dependent origination. Now this analysis of phenomena in the light of dependent origination is the very essence of the thought of Nāgārjuna and was praised by Jetsün Tsongkhapa as the king of reasonings.
So generally speaking, there are two broad categories of dependent arising. Dependent arising, which is a dependent arising due to generation from others. In other words, due to the actual process of generation from others, and dependent arising, which is an arising in dependence on others. Now the first instance of a dependent arising, which is a generation through others, would be, for instance, the arising of a sprout from a seed or of a child from its parents. In both cases, they are the substantial effect of a substantial cause.
On the other hand, when we speak of a dependent arising, which is an arising in dependence on another phenomenon, actually, two phenomena involved are mutually dependent. So they are not necessarily in a causal relationship. When we therefore say in the first verse of the three principles of the path that both cyclic existence and liberation are empty of inherent existence. What is exactly meant by this? What is meant by this is that cyclic existence actually is not independent.
It is not independent in the same way as, for instance, we say that fire, a sprout, or a child is not independent because fire arises in smoke arises in dependence on fire. A sprout arises in dependence on the seed, and a child arises in dependence on its parents. Likewise, cyclic existence arises in dependence on its causes, and the same is true for that matter for liberation, which also arises in dependence on its causes. Now this very fact that these phenomena arise in dependence on other phenomena means that they cannot be called self powered, they cannot be called independent, They cannot be called inherent nor can they be called self-characterized. Therefore, they are not established as self powered, as independent, as inherently existent, or as self characterized phenomenon.
For that matter, we should reflect on the fact that there is not a single phenomenon which can be said not to be dependent. And for that very reason, all phenomena are said to be empty. They are empty of what? They are empty of being independent. And Rinpoche would like to give an example for this.
It’s a little bit akin to the situation of an old person, an old man. An old man cannot walk on the road without helpers and a cane. He’s simply unable to do this. He is not independent. He is dependent on his helpers.
And in the same way as an old man or an old older person is dependent on others, in the same way, both cyclic existence and nirvana are dependent. In the case of cyclic existence, it is dependent on ignorance and on karma, which are its causes. Therefore, it can be said to be empty of inherent existence. And then if we regard the second category of phenomena, which are the phenomena from the side of liberation on nirvana, Liberation and nirvana, which is an abandonment of cyclic existence, is necessarily a category of phenomena which arises in dependence on others. And this is the case because it arises in dependence on the three activities of hearing, thinking, and meditating, which generate a wisdom which realizes emptiness through hearing, thinking, and meditating.
Now it is indispensable for us to meditate on emptiness to give rise to phenomena which are on the side or from the which belong to the category of liberation or which belong to the category of nirvana. So these phenomena can definitely be said not to be independent, to be dependent arisings. Moreover, if we look at them in another light, they arise through the conjunction of both method and wisdom. In as much as they arise through the conjunction of method and wisdom, all phenomena within the category of phenomena from the side of Nirvāṇa or liberation are also dependent arising. In as much as they are dependent arising, are necessarily not established from their own side, not truly established, not independently established, and not established by their own characteristics.
Therefore, they are empty of this. In a nutshell, all phenomena from the side of cyclic existence as Rinpoche explained during the first part of this teaching, and all phenomena from the side of liberation are both empty of inherent existence in as much as they are not independent. And the best way to approach an understanding of emptiness is through the royal reasoning on emptiness, which asserts that a phenomena is non inherently existent because it is a dependent arising. Now this same line of reasoning can be adopted for phenomena not being established by their own characteristics and not being independently established. From the standpoint, all of these are synonymous.
So for instance, if Rinpoche were to take an example, the example of his cup, for instance, Rinpoche’s cup arises in dependence on many parts, the top, the bottom, the porcelain constituting it, the handle, and the maker of the cup, the buyer of the cup, and so forth. Since Rinpoche’s cup arises in dependence on all these factors, it is a dependent arising. Therefore, you can say the subject Rinpoche’s cup is empty of inherent existence because it is a dependent arising. If you were to take another example, the example of a flower, you could say the subject flower is empty of inherent existence because it is a dependent arising. It is a dependent arising because it arises in dependence on causes such as the seed, the ground in which the seed is placed, water, and so forth.
So this is, as you can see, not easy. And that is why Rinpoche would like to insist considerably that you all put effort in study. To give another example of the royal reasoning of emptiness, if we were to take the example of the aggregates, we could say the subject, the aggregates,
Of inherent existence because they are dependent arising. They are dependent arising because they arise in dependence on karma, on affliction, and on one’s parents. Most obviously, if we don’t have parents, we would not be here. So these are the reasonings which enable us to understand the dependent arising. Fundamentally, depending on others and not depending on others are totally incompatible.
They are mutually contradictory. If phenomena depend on others, then they cannot be independent. If they are independent, they cannot be dependent on others. So if phenomena are established as inherent existence, then necessarily they are not dependent arisings. On the other hand, if phenomena are dependent arisings, then necessarily they cannot be established as inherently existing.
So why is this reasoning called the king of reasonings? In the same way as a king is supreme among all beings. This reasoning is supreme to establish emptiness and is different from others. It has some uncommon characteristics. Generally speaking, emptiness is the middle way between the two extremes.
The extreme of eternalism and the extreme of nihilism. Either of these two extremes do not represent the correct view. Now in dependence on this single reasoning, the reasoning of the royal reasoning which establishes emptiness through dependent origination, both extremes are simultaneously negated, and this is the uncommon feature of this reasoning. This is why it is called the king of reason of reasonings. For instance, if we were to take the subject of flower and apply the king of reasonings to it, The subject of flower is a phenomenon which lacks inherent existence because it is a dependent arising.
Now it is a dependent arising because it arises in dependence on causes such as its seeds, the earth, water, and so forth. The very fact that it arises in dependence on causes suffices to negate the fact that it is a nonexistent. It is necessarily an existent because it arises from causes. Therefore, the reason of this syllogism, it is a dependent arising, is sufficient to eliminate the extreme of nihilism in as much as it establishes that the flower is necessarily existent. On the other side, the syllogism has three parts, the subject, the flower, the predicate, it follows it is not an inherently existent phenomenon, and the reason because it is a dependent arising.
Now in dependence on the reason because it is a dependent arising, the predicate, which is it is not inherently established, is proven. This predicate, it is not inherently established, is sufficient to eliminate the extreme of eternalism. Therefore, the reason in the royal syllogism eliminates the extreme of nihilism, and the predicate eliminates the extreme of eternalism. This is for the reason for which this syllogism is called the royal syllogism. So Rinpoche is not gonna elaborate too much more today since this is a very difficult topic.
He would just like to point out that the mere fact of doubting the inherent existence of phenomena is sufficient to shatter cyclic existence as he said last time in this famous quote which runs, those without merit do not doubt the inherent existence of phenomena, those with merit doubt. So even if one has a little bit of merit, enough to doubt that phenomena established from their own side, this greatly damages the ignorance which apprehends phenomena as truly existent in the same way as someone who is struck on his head cowers under the blows. So Rinpoche has something to add. Until now, the way things have been done is that Rinpoche teaches every Wednesday at present on emptiness, and there was a gathering of interested students on Tuesdays to discuss the topics which are covered during the week. The students approached Rinpoche and said that these discussions were very beneficial, but that due to time pressure, they would prefer to reduce the frequency.
And Rinpoche thinks this is a very good idea. So the plan which they came up with was that as of this Wednesday, Rinpoche will teach four Wednesdays in a row consecutively, and the fifth Wednesday will be dedicated to a discussion group. So this Wednesday would be the first, the following on the second, third, fourth, and then that fifth Wednesday, Rinpoche himself will not come to the teachings. Instead, Geshe la and your translator will come. And you, during this period, during the four previous Wednesdays, will have received the computerized transcripts of the teachings, and hopefully, we’ll have read them at home and generated doubts within your mind.
And at that point, you we can all talk about it.
So would like to strongly encourage all of you to come to these discussion groups every fifth Wednesday. He understands that time pressure means that many have not been able to continue at the rhythm until now. But without hardship, there is no result, and you must all put effort in your practice. Because without effort, without putting effort in study, there will be no realization of emptiness, and there will be no realization of bodhicitta, which means there will be no entry in the great vehicle. And without entry in the great vehicle, and for that matter, without liberation, which also arises in dependence on realization of emptiness, then you would all be left cycling in the cycle of lives from one rebirth to another rebirth.
And this is precisely what we are trying to be freed of. So since this is what we are trying to be freed of, then it is very important from our side that we study, that we put effort, and that we try to attend these, discussion groups on Wednesday. And everybody says, do what you can. He knows it is not easy, but do your best. And apart from this, there is not a lot he feels he has to add.
Okay. Page nine. Verse nine. Hello. How are you?
Okay. There is a chai and biscuit. There we go. We have a this is a very special trolley for Carol. Please, pick up your tea, and there’s a biscuit.
And, yeah, this is a a new toy.