His Holiness the Dalai Lama’s Message on the First Dharma Chakra Celebration at Varanasi, July 4, 2020:
I am happy to learn that today my Indian Dharma friends are celebrating the First Turning of the Wheel of Dharma by Buddha Shakyamuni. After his enlightenment, the Buddha did not teach for 49 days. The reason for this is stated in the following verse propounded shortly after his enlightenment:
“Profound, beyond elaboration, clear light and non-composite—
I have found a Dharma that is like an elixir.
Since no one will understand if I teach (it),
Without uttering anything, I will retreat into the forest.”
At that time, several religious traditions already existed in India. Although it is commendable that they all practiced their own religious traditions, philosophically, all of them posited a permanent, unitary and independent self. Some of them also believed in the concept of a creator. Since the Buddha’s teachings greatly differed from them, he initially declined to teach. Later, at the request of the first five disciples, Buddha Shakyamuni gave his first teachings on the four noble truths at Varanasi. He taught the four noble truths in three phases. In the first phase, he identified the four noble truths by proclaiming:
“This is the truth of suffering;
This is the truth of the cause [of suffering];
This is the truth of cessation [of suffering and its cause];
This is the truth of the path [to cessation].”
Then he taught the practice of embracement and abandonment with regards to the four noble truths:
“Know the truth of suffering;
Abandon the truth of cause;
Actualize the truth of cessation;
Meditate on the truth of path.”
Then he taught that despite their appearance to our ordinary mind, all the four noble truths are devoid of any independent nature:
“Understand suffering, and there would be no further understanding;
Abandon the cause, and there would no further abandonment;
Actualize the cessation, and there would be no further actualization;
Meditate on the path, and there would be no further meditation.”
This speaks of their emptiness nature.
The first turning of the wheel was on the four noble truths. The first two truths allude suffering and its cause, while the third is the truth of cessation [of suffering and its cause]. Now, it needs to be seen if we can actualize the truth of cessation or not. If yes, then how can that be done? As far as the truth of suffering and its cause are concerned, they are already within us. With regards to the truth of the cause, the Buddha has taught the twelve links of dependent origination. Beginning from ignorance, [karma,] consciousness and so forth [until death and aging], these twelve links have been taught in sequence. To determine if our suffering can be eliminated or not, we have to see if its cause can be eliminated or not. Our search for the causes of suffering will eventually lead us to its root, ignorance. Although we speak of eighty-four thousand delusions, essentially, they may be condensed to attachment, anger and ignorance. Attachment and anger primarily arise from ignorance.
The sutras that are categorically aligned with the Second Turning of the Wheel [at Rajgir] of Dharma cover the delusions extensively. Furthermore, their commentaries by Arya Nagarjuna and his spiritual sons explain the delusions in great detail. When we analyze if delusions can be eliminated or not, it becomes quite clear, that if things really exist the way they appear to us, then there can be no antidote for our delusions: – However, things do not exist as they appear to us. This means that the delusions are only mistaken thoughts. Although we have lived with these mistaken thoughts from beginning-less time, they are not supported by reality. Insofar, we have not thoroughly considered how things appear to us, and what kind of grasping takes place along with it. In this regard, the Madhyamaka texts are deeply meaningful. In Arya Nagarjuna’s Fundamental of Wisdom, it says:
“It has been spoken that attachment, anger and ignorance
Arise from inappropriate conceptualization;
Pleasant, unpleasant and distortion,
By depending on these, they arise [respectively].”
Anger, attachment and ignorance arise from inappropriate conceptualization. With regards to inappropriate conceptualization, whether it is our internal feeling or external form, both appear to us as existing on their own, independently. For precision, it is important to know the difference in the ultimate view of Svatantrika and Prasangika Madhyamaka. It is Arya Nagarjuna who perfectly expounded the ultimate reality; his views have been further clarified by Acharya Chandrakirti. The lower school of Madhyamika, or Svatantrika Madhyamaka, states that since appearances are based on how things exist in reality, therefore, no further analysis is needed [as far as appearances are concerned]. They assert that things simply exist as they appear to us. However, Prasangika Madhyamaka says that ‘the object of negation or true existence’, or ‘an independently existent physical object’ appears (even) to the sensorial consciousness. This is so true. This understanding has the support from Quantum Physics.
Generally, both internal and external phenomena appear as existing from their own side. Particularly, with respect to the external phenomena [such as physical form etc.], although they appear as existing from their own side, Quantum Physics explains that they do not have any objective existence. If we look into them closely, physical forms are mere compositions of different particles; although they appear to us as existing on their own, they do not have any objective existence. We can confirm this (through our own experience): when external things appear to our senses or sensorial consciousness, they appear to be existing from their side. If there is any truth in this, then the more we analyze the clearer it ought to become. However, when subjected to critical analysis, we can never find them [objectively/independently existent phenomena]. Let’s consider the physical things: since they are all composed of multiple parts, we will never be able to point to a concrete thing and say this is ‘the whole’. As regards ‘the consciousness’, being a continuum, it also consists of many moments. The mind that we speak of is imputed on the ‘combination of different moments’; apart from these string of moments, there is nothing concrete that we can point to and call it ‘the mind’.
The arising of inappropriate conceptualization occurs when things appear as existing from their own side, or independently; based on this appearance, we grasp at them as existing independently. From this appearance and grasping, then inappropriate conceptualization of things as pleasant and unpleasant occur. Based on this inappropriate conceptualization, delusions — such as attachment and anger — respectively arise. Things do not exist as they appear since when we subject them to critical analysis, we will not find anything to point at. Thus, this, in gist, confirms that things exist only in name, and are merely renowned.
If we are not able to pinpoint any independent object, does that mean that they don’t exist at all? Of course not: [on the conventional level] we see that things have functionality, with favorable or adverse results.
In Acharya Chandrakirti’s Madyamakakarika, it says:
“These do not exist when subjected to the chariot analysis;
They exist in another mode, through worldly renown.”
Therefore, other than being merely designated by words and thoughts, or being merely renowned, nothing exists objectively. I think this is really powerful!
As for myself, about 50 years have passed since I seriously started thinking on emptiness. I have contemplated on emptiness at length. In addition, I have also been habituating myself with bodhichitta. I rely heavily on Shantideva’s Bodhisattvacharyavatara to practice it. Although there are other texts on training the mind on compassion, I feel Shantideva’s words are concise and powerful.
On the view of emptiness, by relying on Arya Nargarjuna’s Fundamental of Wisdom, its auto-commentary, and Arya Chandrakirti’s Madhyamakakarika, if you contemplate it in depth for quite long, it can bring forth the conviction that things do not exist as they appear, and that they are merely renowned: there is no other alternative than being merely renowned.
This being the case, it is important for all of us to ensure that our understanding does not remain in the texts, [only at an intellectual level] as the saying goes. Although the materials for our contemplation are there in the text, so long as we do not reflect and internalize them, we only remain true to that saying. Conversely, if we seriously contemplate on the meanings of the text and internalize them, then we will truly experience the power of the classical texts. Therefore, I consider studying the classical texts as very important.
Nowadays, when our world is overwhelmed by different thoughts and perceptions, it is very important for us to give priority to the study of classical texts of Buddhism. A person with such an educational background will be able to explain dharma scientifically. On the other hand, if you have to explain Dharma by quoting your teacher, then there is not much credibility in it.
Although we speak of preserving the Buddha Dharma and often pray for it to flourish, the real flourishing of Dharma happens if we study it. It does not happen through the practice of supplication and offerings. It is through study that our wisdom of discernment increases. As wisdom gets increased in its expanse, clarity, speed and depth, it must be utilized to study the sutras and shastras, that account for more than 100 and 200 volumes respectively. The contents of these volumes are subsumed into three categories:- basic reality, path and result. It is in the context of the basic reality that science becomes highly relevant. As far as the inner world of mind is concerned, the richest source is the ancient Indian tradition, particularly the Nalanda tradition. In regards to the physical world, science can explain it in great detail. The explanation that we find in the Abdhidharma text of Archarya Vasubhandu is now outdated.
In conclusion, I want to remind all of you that it is extremely important for us to study the classical texts of the Buddha Dharma at great length. That’s all. Thank you.