The root of all problems according to the Buddha is a fundamental mis-apprehension of how things actually exist. This is a brief overview of the Special Insight chapter of Tibetan Master Lama Tsongkhapa's "lamrim dring". This talk was give at the Sawarswati Buddhist Group, in 2013. See more: www.joyous-effort.com/special-insight

1. INSIGHT INTO REALITY
Saraswati Buddhist Group June 2013

2. WHY STUDY EMPTINESS?
Small scope
Middle scope
Great scope
Tantra

3. “I CAN CHANGE, I CAN CHANGE”
1)
Afflictions are based on wrong views
2)
Antidotes can be developed limitlessly
3)
All beings possess buddha nature

4. BRIEF PRESENTATION OF THE
TATHAGATA ESSENCE
Vs27: Because a perfect Buddha’s body is pervasive,
Because suchness is without differentiation,
And because a [Buddha] lineage exists, all embodied
Are always in possession of a Buddha essence.

5. How to train in special insight, the
essence of wisdom
a) Prerequisites for special
insight
b) Divisions of special insight
c) How to cultivate special
insight
d) The measure of having
established special insight
How calm abiding and special
insight unite

6. SOURCE OF THE TRADITION

7. SOURCE OF THE TRADITION
Shakyamuni Buddha
Nagarjuna
Disciple: Aryadeva
Buddhapalita
Bhavivaveka (SSM)
Refuted C
Said external objects
exist in conventional terms
Shantarakshita (YSM)
Said external objects do not
exist in conventional terms
+ mind ultimately without IE
[but conventionally it is IE]
Chandrakirti
commenting on…
Said external objects exist
conventionally but not like
other systems
Atisha
AUTONOMISTS - CONSEQUENTIALISTS
Terms used by Tibetan scholars in
later dissemination of Buddhism in Tibet
MIDDLE WAY DIVIDED BY:
• Asserting external objects (SSM & PM)
• Not asserting external objects (YSM)
or
• How the view is ascertained (SM & PM)
Kadampa
Masters
Je
Tsongkhapa

8. HOW TO DELINEATE THE VIEW

9. How to delineate the view
a) Identifying afflictive ignorance
b) Showing it is the root of revolving in
cyclic existence
c) Showing that one wishing to
abandon the apprehension of a self
should seek the view of selflessness

10. IDENTIFYING AFFLICTIVE IGNORANCE
Identify anger = able to apply an antidote
Identify pride = able to apply an antidote
Don’t identify ignorance = not able to apply an
antidote

11. IGNORANCE
WISDOM

12. IGNORANCE
A consciousness apprehending a self of
1)
Person
2)
Phenomena
How? To conceive that things exist inherently

13. CHANDRAKIRTI’S COMMENTARY
“Those which exist only when the conceptuality
[apprehending them] exists and do not exist
when conceptuality does not are without
question definite as not established by way of
their own nature, like a snake imputed to a
coiled rope.”

14. EXISTING AS
ITS OWN
REALITY
IMPUTED BY
CONCEPTUALITY

15. LAMA TSONGKHAPA
“the object of negation – is to conceive [that
objects] are not posited through the force of
beginningless conceptuality but are established
objectively by way of their own entity”

16. CONCEIVED OBJECT OF
IGNORANCE
“inherent existence” “self”
OBSERVED OBJECT OF
IGNORANCE
“self” “mere I” “mind basis of all”

17. CONCEIVED OBJECT OF
IGNORANCE
“inherent existence” “self”
Non-existence of that in person = ?
Non-existence of that in phenomena = ?

18. SELF OF
PERSON
GRASPING AT A
SELF OF PERSON

19. How to delineate the view
a) Identifying afflictive ignorance
b) Showing it is the root of revolving in
cyclic existence
c) Showing that one wishing to
abandon the apprehension of a self
should seek the view of selflessness

20. EYE, EAR, NOSE, TONGUE
“abide in dependence on the body sense
power”
ATTACHMENT, ANGER, PRIDE etc.
“operate in dependence on innate
ignorance”

21. IGNORANCE HOLDS THE OBJECT
TO BE ESTABLISHED BY WAY OF ITS
OWN CHARACTER
If apprehension
If apprehension
If apprehension
agreeable
disagreeable
neither
ANGER
CONTINUATION
OF SAME
IGNORANCE
DESIRE

22. How to delineate the view
a) Identifying afflictive ignorance
b) Showing it is the root of revolving in
cyclic existence
c) Showing that one wishing to
abandon the apprehension of a self
should seek the view of selflessness

23. REMOVING
A THORN
REALISING THE
NON-EXISTENCE
OF THE OBJECT
AS IT IS
APPREHENDED

25. Overcome
ignorance
LIBERATION
Overcome
unrealistic
thinking
Overcome
afflictions
Powerless rebirth
overcome
Actions
motivated by
afflictions are
overcome
“unerringly seek the view realising selflessness”

26. HOW TO GENERATE THE VIEW

27. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths

28. NAGARJUNA
“As long as the aggregates are apprehended
[as inherently established],
So long thereby does the apprehension of “I”
[as inherently established] exist.”

29. ENTERING INTO THE VIEW
APPREHENSION
OF A VIEW OF
SELF OF
PHENOMENA
VIEW OF A
SELFLESSNESS OF
PERSON
APPREHENSION
OF A VIEW OF
PERSON
VIEW REALISING
SELFLESSNESS OF
PHENOMENA

30. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths

31. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different

32. •
“I didn’t do that!”
•
“I really made a mess of things”
•
Getting angry at your body or mind
•
Something wonderful happened to you

33. SELF-INSTITUTING
CONCRETE
NEITHER MIND NOR BODY
SOLID

34. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different

35. LAMA TSONGKHAPA
“…the decision that if a person is inherently
established, it must be established as either one
entity with or a different entity from the
aggregates and that there is no mode of
establishment other than those two.”

36. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different

37. Self and the aggregates become synonyms
 Assumer and discarder of the aggregates becomes unfeasible.
 “my body” “my leg” “my mind” would be illogical
 When the body ceases, the self would cease to exist

38. Many aggregates = many selves
 Or then if the self is one, then the mind and body (plural) would
become one.

39. Self would have production and disintegration
 Present moments couldn’t depend on former moments. Past lives
would be impossible.
 Actions done would be wasted
 One would meet with effects of actions not done by oneself

40. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different

41. It would not have the characteristics of
impermanent phenomena
 Therefore the self would be permanent

42. If it is not the body and mind, it would have to
be observed as something else

43. CONCLUSION
There is no inherent self one with the
aggregates
There is no inherent self different from the
aggregates
“A person does not in the least have inherent
establishment.” Pg. 84

44. CONCLUSION
In addition, there can be no inherently existing
“mine”
Potter doesn’t exist
The pot made by that potter can’t exist

45. APPEARANCE
REALITY

46. LAMA TSONGKHAPA
“Because all actions, agents and objects are
feasible, this is not an annihilatory emptiness.”

47. LAMA TSONGKHAPA
“Also, because phenomena, which from the
primordial start have been empty in this way,
are just being known as empty, this is also not a
mentally fabricated emptiness.”

48. LAMA TSONGKHAPA
“Furthermore, since all objects of knowledge
are asserted this way, it is not a partial
emptiness.”

49. LAMA TSONGKHAPA
“It is not that the meaning of the profound
[emptiness] is not suitable to be the object of
any awareness.”

50. DEPENDENTARISINGS
LACKING
INHERENT
EXISTENCE

51. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths

52. PHENOMENA
•
Five aggregates
•
Six elements
•
Six sense powers

53. PHENOMENA
REASON OF INHERENTLY ONE OR DIFFERENT
•
Physical
•
•
Directional parts, etc.
Mental
•
Temporal parts

54. QUESTIONS OF ANAVATAPTA KING OF
NAGAS SUTRA
“Those which are produced from [causes and]
conditions are not produced;
They have no inherent nature of production.
[Therefore] those which rely on [causes and]
conditions are said [by the Conqueror] to be
empty…”

55. DEPENDENT
INDEPENDENT

56. RELYING ON
CAUSES &
CONDITIONS
ABLE TO SET
ITSELF UP UNDER
ITS OWN POWER

57. NIHILISM
Object of
negation not
delineated
and gone too
far
SUPERIMPOSITION
Object of
negation not
delineated
and not gone
far enough

58. SYLLOGISM
THESIS
SUBJECT
PREDICATE
five aggregates
lack inherent
existence
REASON
because they
are a
dependent
arising

59. SYLLOGISM
THESIS
SUBJECT
PREDICATE
five aggregates
lack inherent
existence
REMOVES EXTREME OF REIFICATION
REASON
because they
are a
dependent
arising
REMOVES EXTREME OF NIHILISM

60. REASON OF DEPENDENT-ARISING
REFUTES APPREHENSIONS OF…
•
Oneness & difference
•
Four extreme types of production
•
Extremes of reification & nihilism

61. INHERENT
EXISTENCE
MERE EXISTENCE

62. ABSENCE OF
EXISTENCE BY
WAY OF ITS
OWN
CHARACTER
NON-EXISTENCE

63. LOWER SCHOOLS
IF IT EXISTS
IF IT IS NOT
INHERENTLY
EXISTENT
MUST BE
INHERENTLY
EXISTENT
MUST BE
NON-EXISTENT

64. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths

65. THE TWO TRUTHS
a) The basis on which the two truths are divided
b) The number of divisions
c) The meaning of dividing them that way
d) Explaining the meaning of the individual divisions
a) Obscurational truth
b) Ultimate truth

66. OBSCURATIONAL TRUTH
a) Meanings of kun-dzob and den-pa
b) Definition
c) Divisions

67. ULTIMATE TRUTH
a) Meanings of dön-dam and den-pa
b) Definition
c) Divisions

68. OBSCURATIONAL
TRUTH
Truth for a
consciousness
apprehending
true existence
ULTIMATE
TRUTH
True means
non-deceptive

69. How to train in special insight, the
essence of wisdom
a) Prerequisites for special
insight
b) Divisions of special insight
c) How to cultivate special
insight
d) The measure of having
established special insight
How calm abiding and special
insight unite

70. THE THREE WISDOMS
HH Dalai Lama, Kalachakra, Washington DC 2011
WISDOM THROUGH LISTENING
Simply listening to words or reading words in a book. Not stable – can lead
to doubt if meets with different views.
WISDOM THROUGH REFLECTION
Developed through ones own critical thinking, attaining certainly such
that it won’t be shaken by other views.
WISDOM THROUGH MEDITATION
Developing the feeling found in the previous wisdom so that is becomes
spontaneous.

71. THE THREE WISDOMS
LRCM 1, chapter 6
“Proper attention is based upon prior study. Sublime
wisdom, which takes reality as its object, arises from your
cultivation of proper attention.” Maitreya – Ornament for
the Mahayana Sutras
 Listen / Study
 Wisdom from listening / study (second-hand)
Reflect
Wisdom from reflection (firsthand)
Meditate
Wisdom from meditation (special insight)
This is the path!

72. HOW TO CULTIVATE SPECIAL INSIGHT
a) Special insight is cultivated in dependence on CA
b) Hinayana or Mahayana?
c) How to cultivate special insight

73. THE MEASURE OF HAVING ESTABLISHED
SPECIAL INSIGHT
MP
PP
BPP
BMP

74. THE FIVE PATHS
Path of
accumulation
Path of
Preparation
•First Special
Insight
observing
emptiness:
conceptual
Path of Seeing
•First Special Insight
observing
emptiness directly:
non-conceptual
(Arya being)
Path of
Meditation
•8th ground –
Arhat, Foe
destroyer.
Removed all
ignorance
and its seeds.
Path of No
More Learning
•Buddha:
abandoned
appearance
of inherent
existence
and the
imprints of
that
appearance.

75. CHANDRAKIRTI
“I offer homage to loving concern viewing
transmigrators as empty of inherent existence,
though they appear to exist inherently, like a
reflection of the moon in water.”

76. CREDITS
MUSIC
"open the source" "through the night" "Looking for a way out"
by Paolo Pavan
http://www.jamendo.com/en/track/1033804/open-the-source
Attribution-NonCommercial-ShareAlike 3.0 Unported