The Nature of Reality – An Excerpt from ‘How to Transform Your Life’ by Geshe Kelsang Gyatso
WHAT IS EMPTINESS?
Emptiness is the way things really are. It is the way things exist as opposed to the way they appear. We naturally believe that the things we see around us, such as tables, chairs and houses, are truly existent, because we believe that they exist in exactly the way that they appear. However, the way things appear to our senses is deceptive and completely contradictory to the way in which they actually exist. Things appear to exist from their own side, without depending upon our mind. This book that appears to our mind, for example, seems to have its own independent, objective existence. It seems to be ‘outside’ whereas our mind seems to be ‘inside’. We feel that the book can exist without our mind; we do not feel that our mind is in any way involved in bringing the book into existence. This way of existing independent of our mind is variously called ‘true existence’, ‘inherent existence’, ‘existence from its own side’, and ‘existence from the side of the object’.
Although things appear directly to our senses to be truly, or inherently, existent, in reality all phenomena lack, or are empty of, true existence. This book, our body, our friends, we ourself, and the entire universe are in reality just appearances to mind, like things seen in a dream. If we dream of an elephant, the elephant appears vividly in all its detail “we can see it, hear it, smell it and touch it – but when we wake up we realize that it was just an appearance to mind. We do not wonder ‘Where is the elephant now?’, because we understand that it was simply a projection of our mind and had no existence outside our mind. When the dream awareness that apprehended the elephant ceased, the elephant did not go anywhere – it simply disappeared, for it was just an appearance to the mind and did not exist separately from the mind. Buddha said that the same is true for all phenomena; they are mere appearances to mind, totally dependent upon the minds that perceive them.
The world we experience when we are awake and the world we experience when we are dreaming are both mere appearances to mind that arise from our mistaken conceptions. If we want to say that the dream world is false, we also have to say that the waking world is false; and if we want to say that the waking world is true, we also have to say that the dream world is true. The only difference between them is that the dream world is an appearance to our subtle dreaming mind whereas the waking world is an appearance to our gross waking mind.
The dream world exists only for as long as the dream awareness to which it appears exists, and the waking world exists only for as long as the waking awareness to which it appears exists. Buddha said, ‘You should know that all phenomena are like dreams.’ When we die, our gross waking minds dissolve into our very subtle mind and the world we experienced when we were alive simply disappears. The world as others perceive it will continue, but our personal world will disappear as completely and irrevocably as the world of last night’s dream.
Buddha also said that all phenomena are like illusions. There are many different types of illusion, such as mirages, rainbows or drug-induced hallucinations. In ancient times, there used to be magicians who would cast a spell over their audience, causing them to see objects, such as a piece of wood, as something else, such as a tiger. Those deceived by the spell would see what appeared to be a real tiger and develop fear, but those who arrived after the spell had been cast would simply see a piece of wood. What all illusions have in common is that the way they appear does not coincide with the way they exist. Buddha likened all phenomena to illusions because, through the force of the imprints of self-grasping ignorance accumulated since beginningless time, whatever appears to our mind naturally appears to be truly existent and we instinctively assent to this appearance, but in reality everything is totally empty of true existence. Like a mirage that appears to be water but is not in fact water, things appear in a deceptive way. Not understanding their real nature we are fooled by appearances, and grasp at books and tables, bodies and worlds as truly existent. The result of grasping at phenomena in this way is that we develop self-cherishing, attachment, hatred, jealousy and other delusions, our mind becomes agitated and unbalanced, and our peace of mind is destroyed. We are like travelers in a desert who exhaust themselves running after mirages, or like someone walking down a road at night mistaking the shadows of the trees for criminals or wild animals waiting to attack.
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