One more thing you need to hear. What you need to hear is ???, which is while it is emptiness, it is clarity. It’s perceivable, it’s a clarity. And while it is clarity, it is emptiness. This is how people like Chandrakirti, Nagarjuna, Asanga, they all think, this is how everything functions. Forget about mirror now. You are looking at me. Actually – but you see the thing is that you have forgotten the emptiness aspect of me because you have so much reason why I am solid and I am truly existent, because lot of things: Okay, he has been sitting there for almost five days, so he has to be real. So the time. And then consensus. If you ask around: Is he really there? Most them will say: Yes, he is there. So consensus. And also the usage. This man has been blabbering the whole five mornings. It has been recorded. There is evidence that he talked for four, five days. So, all of this makes you think or makes you forget the emptiness aspect.
Chandrakirti has no problem if you are searching. Chandrakirti has a problem if you find something. This is what Chandrakirti has been telling cittamatra school. You know cittamatra school has searched and searched and search and they found mind is the only thing that exist. That is wrong. Of course svatantrika, I mean sautantrika and vaibeshika, they find something. Samkya from the hindu school, they find some kind of an entity of self.
Okay, very simple. Enlightenment is when you are not a sucker of the logic of four plus four is eight. You understand? That is it. That is it. Because we are all sucker of this logic. Enlightened being is not a sucker of this logic. Plus lot of other things.
Student: But I think crazy people are also … of that.
Oh very good, excellent, excellent. Very very good. Actually at glance I would say, an ordinary person, a very ordinary person, deluded being like me looking at a crazy person and a Tilopa, or a Virupa or Naropa, can’t tell difference.
So because you know what is the word definition of crazy people. Those who are not a sucker of conventional truth. And if you want to be the follower of the conventional truth. Yes, then. In fact these Tilopa or Naropa or Virupa thinks that all those people who are sucker of four plus four is eight, they are the crazy. They just can’t understand why you have to suck into this.
Student: But I think for most of us students here we still living in the worldly life and we have to cope with the worldly rule and remember four plus four is nine. So how to …
No no. This is good, this is good.
Student: Sorry is eight.
This is very good. Excellent. See, most of us we have to remember that four plus four is not really eight. Is neither nine. Definitely not one. But for the conventional sake we will use it. That is what we call skillful means. We have to get along with the people.
Student: Yes I think so we need to learn how to survive in this world, worldly world with the enlightened mind properly.
Of course. Yes. Chandrakirti has stated this long time ago. Never ever we should destroy or refute what is conventionally accepted. Never. Buddha, if you asked him: “What is four plus four?” He will say eight.
But, you know, there is a great scholar. He is the best actually, in the contemporary Tibetan scholar, he is my hero. He is called Gendun Chopel. He is really good. He said, for instance if a terrorist comes and points a gun at you and says: “Okay, lady. You have to say this wall is red. Otherwise I am going to kill you.” You will say it is red even so you don’t mean it. He said that all the Buddha’s teaching are just like that. All sentient beings are coming with the gun of suffering and then Buddha has to say all kind of things, this is blue, this is red. He is really good.
Okay, of course we will visit this last point [view of non-grasping] as I said many times again. But for now we contemplate, I mean we listen, we contemplate, we analyze. We do all of this with the help of teacher. Reading books such Chandrakirti’s Madhyamikavatara, Dharmakirti’s I don’t know, all the karikas basically. Aryadeva’s Four Hundred Shlokas of Madhyamika. And of course how can I forget Nagarjuna’s Madhyamika Mulakarika I think. And Shantarakshita’s Madhyamika Alankara. Very important text. Specially if you love logic. In these text, these great masters of the past have given us tools to analyze. They have given us the sample of how to analyze things, wonderful samples. For instance like, out of their compassion, they even have all the process of analysis. In order to establish the view they have in their texts record of the argument between the great Hindu philosophies, Samkhyas, Shravakas, these are Hindu’s by the way, and then the Buddhist, I mean including the Cittamatra school, including, if it is a Prasangika Madhyamika, including even the Svatantrika Madhyamika, there is an argument. All this is, actually we as a follower of, and specially if you are a practitioner, we should not read them as some kind of a philosophical entertainment. They are there given as sample, as a tool, for us to really analyze. And it is really wonderful, the way they analyze things. And after using these tools to analyze, you may gain a little bit of confidence with the view such as emptiness. Such as, now, this is it, we cant go further than that. Once you achieve that confidence, then you have to meditate. No more contemplation, no more analysis. Because analysis and contemplation will never end until your thoughts end. There is always going to be a reason. Somewhere you will have to really learn to really not, learn to even analyse the analysis tool. And really come to an conclusion that you have to transcend the mind of analysis. This is where meditation comes in.
The gift of nonduality. Actually, let me tell you this. Gendun Choepel said, you know, maybe it is a little intellectual but. Negating an existing, negation of an existence is not so difficult. I mean it’s quite difficult of course. But what is more difficult is negation of nonexistence. That is so difficult. So the gift of nonduality, Shakyamuni Buddha’s gift to this earth, if you can only think about this, wow, this is the most valuable gift. And it is not just like a, some really stimulating philosophical concept that you can read and sort of get sort of satisfaction intellectual. No no. It is very practical, very practical. This is why Shakyamuni said in the Heart Sutra, Tayata Om Gate Gate Paragate Parasamgate Bodhi Soha. And then he said this mantra is good for that that that including headache, toothache, everything. Remember in the Heart Sutra this mantra you should chant it is good for this, good for that. And yes of course people take it very literal, oh I have a toothache let’s chant TAYATA OM GATE GATE PARAGATE PARASAMGATE BODHI SOHA. Of course fine, no problem. But if you really contemplate OM GATE GATE PARAGATE PARASAMGATE BODHI SOHA, at the least in the beginning, because you are now beginning to have a little glimpse of nonduality, you will learn not to make a big deal out of your toothache. And that’s already a release from the toothache. The actual toothache is actual this big. It is the all the paraphernalia of surrounding the toothache. But beyond that I think it is almost, almost what you call it difficult for us to comprehend. I will tell you why. Because you know these great nondual philosophers such as Chandrakirti. He was not just like an university professor who read a lot, who thought a lot about the nonduality and who really are very impressive in talking about it. He was someone who actually, when it was necessary, milked a painted cow and fed the milk from the painted cow. Now we are talking about understanding the nonduality. Because in our head, painted cow how it can be milked. See we are stuck with that. Remember, a partial education, painted cow, impossible. For a Chandrakirti, the very idea of milking an actual cow, if that is possible, it is very possible to milk a painted cow. I come to think of it. How did this even occurred in our head, milking a real cow. I mean real just because I have to tell you as a real. For the Chandrakirti no difference. But this is difficult, this is very difficult to understand by people like you and me. Very difficult. Why? As the great Longchenpa said, for someone who has never tasted a salt, how do we tell them how the salt tastes like. We can only do things like give them a little bit of sugar and say: This is not it. A little bit of chilli, this is not it. That is all we could do. And that is what we are doing right now. That is what we are doing when we read the Sutras like Heart Sutra. Oh no nose, no eyes, no this, no that, that is the best we could do. And Buddha did so many times, remember I was telling you, Vajracchedika Sutra. He folded his robes, he washed his begging bowl, he sat very straight, and then he taught and taught and taught and towards the end of the teaching he said I have never taught. Very confusing. You talk forty pages and now you are telling us you have never taught. What do you mean?
So I will now conclude with quoting from two great masters. Great Chandrakirti, one of the greatest commentator on Buddhist philosophy. He said: “If you are an idiot, you will do lots of bad things and go to hell.” And then second line. “Also if you are an idiot, you do a lot of good things and go to heaven.” Idiot, both. Now: “If you are a wise, you will go beyond doing good and bad and reach liberation.” Very very important presentation of fundamental Buddhist view. That is ultimate view presentation. But, to help you understand the relative aspect of Buddhism, let me quote another great master, Shantideva. He said: “There is one ignorance that Buddhist must keep for a while. That is thinking that there is a nirvana.” And why should we keep that. Because you don’t want to suffer. I mean if you want to suffer, no problem. But if you don’t want to suffer, then the Buddhist should keep one ignorance for the time being, and that is thinking that there is a nirvana.