This is kind of ironic. Dharma, not as the truth but as the path, the teaching. Do you know the path exists because there is a dualism? Because there is a confusion. Therefore there is a path. Once the dualism or the confusion is finished, path is also finished. Not only it is not necessary, it is also gone, simultaneously. Meanwhile, wish to achieve that, wish to attain that enlightenment is necessary.
All of us we have endless suffering, pain. We endlessly gather more and more cause of suffering. The root of this suffering, root of all this pain is dualistic mind. With this dualistic, ignorant mind we only end up seeing one dimension. Seeing one dimension of all this infinite dimension creates hope, creates fear. So by seeing single dimension or dualistic dimension also pulls ourselves further from this infinite dimension of everything. So in other words we make ourselves go through this poverty of dimensions. We just cannot use anything as everything. We are stuck with just a single dimension. And not only stuck with a single dimension. This single dimension that we are so attached to then creates lots of references. Dualistic references. And this kind of limited dualistic references will then create more suffering to oneself and many others. So this is why in the – actually all the teachings of the Buddha is to, how should i put it, is to open the multidimension, even so the dimension, the word dimension, is used mainly in the Tantra. Shravakayana, Mahayana, all of that, of course the Vajrayana, it is all to broaden so to speak our vision, our attitudes towards the phenomena.
Teachings on Tara, Deer Park 2010
All of us we wish to, we don’t wish to suffer, we don’t want to be trapped. All of us we wish to be happy, content, happy. All of us we are looking for satisfaction. And happiness has many definition but according to the Buddhadharma it is the liberation, the freedom. Freedom from everything. Freedom from all kind of ties, all kinds of bondage. Freedom from ignorance. Freedom from these defilements. All the way to freedom from even as subtle as freedom from knowing. Knowing is a bondage. Knowing, to know something, goodness, that is already a big chain. Having known something, that is just so painful isn’t it because you know something. This is why, especially in the Tantrayana. It is a bit like this, in order to really be the vessel of the Buddhadharma, you have to be you know is – okay, we are talking about liberation. There are two ways to liberate oneself. To know everything and to know nothing. Knowing nothing is much more difficult, for us, for you and me, because unfortunately we know something. And this knowing is going to really breathe hard above you, constantly because you know something. Yes so liberation from everything, liberation from all kinds of bondage, all kinds of knots. Even the knowing. Classic traditional Buddhist term is dualistic mind. Just basically knowing something is a bondage. And from this we need to liberate ourselves from this. It doesn’t mean, I am not saying that we all have to become vegetables. Even if you want it is not possible. Unfortunately we have so called mind. That is the problem. Even you can get rid of the mind, then that will ease our path. But that is not going to happen. So liberation from all kinds is necessary. And for that the only way for people like you and me is by relying on a system. And this is the challenge of Buddhism actually.
Even the most seasoned Dharma practitioner in the west, sometimes I do have doubt how much they are really understanding. Of course we are not talking about an actual realization of nonduality but we are talking about intellectual understanding of nonduality. Because the concept is just not provable. Because every logic, language, method of measurement is dualistic. So dualistic method cannot measure and value something nondualistic obviously. And anything that cannot be proved or anything that does not have a manufacturing date so to speak I think in the materialistic world, modern world, it is all not really, it is a story, basically it is as a story, it really doesn’t have much value in it.
Buddhist philosophy is a bit like – it has to have the effect of pulling the rug under your feet. Because if the Buddhist path agrees with your emotional expectations and conventional expectations – not good. Might as well get a good job as a banker or something. Morality, ethic, all of this is just a pain. The habit of dualism is so strong, that even a little bit of information about nonduality, even it confuses you, I think it is a good start.
Okay, now path. Now we should talk about the path. The Buddhist philosophy or the view of non duality is not just an intellectual exercise that is written somewhere, so that you can read for your intellectual satisfaction and put it back on the bookshelf. The fundamental Buddhist view is something that can be realized and actualized. Let’s go back to the dream again. Let’s say that you are dreaming, having a nightmare. Nightmare of falling from a cliff. In the middle of, as you are falling, in the middle, you realize you have been dreaming. What will you do? Actually, you don’t have to do anything. You might even want to enjoy because you know that this is not really happening but at the same time it’s happening. So you know normally you cannot fly. But in the dream you also know how to fly. So taking advantage of that. Because you know, ultimately you are not going to get hurt. Ultimately there is no such thing as cliff. When you can do that, it’s called liberation. In other words, nirvana. So as you know, as you can see, the Buddhist concept of something like a heaven or the nirvana is really freedom from obsession to this dualistic phenomena. Going back to the dream again. When you dream that you are falling from a cliff. If you dream, that you are falling from a cliff, you know very well, before you dreamed there was no cliff. Before you even sleep, you know there is no cliff. And during the sleep and during the dream, during the nightmare, is there really a cliff? No. Lastly, when you wake up from the nightmare, you have this amazing relief that you have never had a cliff and falling. Even the relief is fake because you have never been falling from the cliff. So how can you feel relieved from not falling. That is nirvana. And that is something that we can achieve. It is not something that you read and put it on the bookshelf. It is something that you can achieve. Okay now here comes the big question. In order to achieve this then we have all the practices. And all this practices they appear to be very dualistic. Why is that? Because if you are already dreaming, you cannot really sort of – okay if you are already having a nightmare, only way to wake up from that nightmare is going through the nightmare isn’t it. You cannot sort of wake up from that nightmare and then have a liberation of the nightmare that doesn’t exist. So the concept of waking up from a nightmare does exist because there is a nightmare exist. Let me explain this. This is a little bit twisting here. If you are having a nightmare like falling from the cliff, bucket of cold water at you by somebody helps, because you wake up. But is the bucket of the water making the cliff disappear? No. Why? Because the cliff does not exist. So the bucket of cold water is not destroying any problems. But still the bucket of cold water relatively speaking woke you up. So in Buddhism we have lots of bucket water. Shaving head is one of those bucket water. Going to the caves and do like retreats, that is another bucket water. Prayers, meditations, incense sticks, lamp offerings, statue buildings, stupa circumambulation, all of these is like bucket of water.
According to Buddhism, the fundamental root of all the pain and the suffering that we have is because of clinging to dualism. You can say dualism is like equal to, I think the Christians talk about Satan, something evil. In Buddhism, dualism is the evil. So evil or negative force does not exist outside. As you long as you have the dualistic mind or dualistic distinctions, you will always have a comparison. Therefore dualism is like the source of the insecurity. Dualism creates the insecurity. It is dualism, it is the dualistic mind, that which we call pride. It is the dualism, that which we call anger, aggression, jealousy, passion, greed. All these emotions are basically a dualistic mind that has become so out of control.
Fundamental View of Buddhism, Moscow 2010