In Praise of Dharmadhatu by Nagarjuna & Rangjung Dorge
Author:Nagarjuna & Rangjung Dorge [Nagarjuna & Dorje, Rangjung]
Language: eng
Format: epub
Publisher: Shambhala
Published: 2021-06-02T00:00:00+00:00
2.2.1.3.2. Instruction that emptiness is the remedy
You may wonder, âIf both something to be relinquished and the remedy have subsided in this way, how is it that the naturally luminous basic element itself exists?â
The sūtras that teach emptiness,
However many spoken by the victors,
They all remove afflictions,
But never ruin this dhÄtu. [22]
The Bhagavat has spoken in the sÅ«tras about all aspects, starting with form, being emptiness. [15b] The intended meaning of these [sÅ«tras] is that they were spoken in order to remove the afflictions of sentient beings. Those [sÅ«tras] thatâin order to remove the many kinds of views in terms of praká¹ti, puruá¹£a, time, ĪÅvara, minute particles, and extinctionâteach on causes and results as well as on samsÄra and nirvÄá¹a (such as [discussing] the skandhas, the Äyatanas, the dhÄtus, and the four realities of the noble ones). By thus teaching on dependent origination, saá¹sÄra is conceived as what is to be relinquished, and the remedial dharmas are considered as what is to be adopted in a real sense. Therefore, in order to overcome this [initial approach], which [still] represents a [certain] clinging to an identity in phenomena, [the Buddha] taught that all phenomena are without nature. Since both types of identitylessness will be realized through that, the purpose [of the teachings on emptiness] is such [realization]. The Buddha heartâthe luminous dhÄtuâis the wisdom that is completely free from being empty, an entity, both, or neither. [But] it is never the case that the [teachings on emptiness] ruin this [wisdom], that is, teach that it does not exist.673 This principle is stated in many [texts], such as [NÄgÄrjunaâs] MahÄyÄnaviá¹ÅikÄ:
Identity and identitylessness are not real,
They are imputed by ordinary beings.
Happiness and suffering are interdependent,
And afflictions and liberation are just like that.674
Also the Yuktiá¹£aá¹£á¹ikÄ says:
You are neither liberated through being
Nor through nonbeing from this [saá¹sÄric] existence.
Great beings are liberated
Through fully understanding being and nonbeing.675
2.2.1.3.3. The manner in which [the dharmadhÄtu] is not empty of wisdom
Water dwelling deep within the earth
Remains untainted through and through.
Just so, wisdom in afflictions
Stays without a single stain. [23]
For example, the nature of water deep within the earth remains moist, clear, and untainted. Just so, [16a] the stains of the afflictions resemble the earth, and the nature of naturally luminous mindâs wisdom stays without a single stain. It does exist but is just not observable. Through becoming free from [this] condition [of the afflictions], its very nature will appear. Therefore, [also] the conceptions of entities and nonentities being empty, which are like earth, are to be relinquished. In other words, you should let the silt settle. This is also said in the [MahÄyÄna]sÅ«trÄlaá¹kÄra:
When murky water becomes clear,
[Its] transparency does not arise from elsewhere,
But it just becomes free from stains.
The same goes for the purity of your own mind.
Mind is held to be always naturally luminous.
It is [only] blemished by adventitious flaws.676
2.2.1.3.4. The manner in which [the dharmadhÄtu] is empty of something to be relinquished and a remedy
[This is taught by] three verses, the first of which is given in order to teach that this naturally luminous mind is without a self.
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