His Holiness, the Dalai Lama

October 26, 2014 § 2 Comments

The Dalai Lama at UBC

His Holiness the Dalai Lama was in town this past week. As my last few posts addressed emptiness when viewed with fear and avoidance, I thought I’d try to tell you what he had to say about it.

From the perspective of Tibetan Buddhism, a proper understanding of emptiness must include an understanding of concepts, self-existence and dependent origination. Once understood, this knowledge can then be applied to the Buddhist notion of no self. Of course, all of this would fill many posts so I shall try to be as brief as possible.

Simply put, something has self-existence when it exists on its own or independently of anything else. For example, most would say the moon exists whether we look at it or not, so the general belief held by humanity is that the moon is self-existent. A Buddhist would tell you, however, that an analysis of this belief would lead to a different conclusion.

Through analytic meditation the Buddhist would examine his or her experience of the moon to see that it is collection of concepts, or ideas about something, and not an actual thing in itself. Different concepts of the moon include those held of it before the advent of the telescope, the moon before humanity set foot on it and the moon as seen in it’s various phases. Considering the different ways of conceiving of the moon, “Which one, is any,” the Buddhist would ask, “is the actual moon?”

It is important to note that the Buddhist is not saying the experience doesn’t exist. The experience of the moon is a real experience but one that is organized by the conceptual mind. The conceptual mind takes a collection of experiences and organizes them together under one name. That ‘somewhat’ that appears in the sky at various times during the month in various shapes or phases, that telescopes tell us has craters and our astronauts say is made of dust and rock, are all organized under the general concept that we know as the moon.

In addition to creating concepts out of a collection of experiences, the human mind assigns these concepts a sense of reality that lends the appearance of self-existence.  This assigned self-existence is a matter of convenience that gives the world a sense of stability.

Consider, for example, how efficient it is to name a file and place it in a folder of similar items stored in your computer. Having done so, you know where it is or “exists”. All you have to do to find it is to look in that file. But suppose you didn’t name your files or make any folders. As more and more items are entered into your computer, finding them becomes more and more difficult. And if you couldn’t find any particular file, you’d begin to doubt its existence. In a similar way, the human mind assigns names and words to your experiences and files them accordingly, giving them the appearance of self-existence. But whether any thing does exist independently of the mind is a matter of philosophical debate, not proven fact!

This leads us to the Buddhist notion of dependent origination.

Dependent origination is said by the Buddha to be a very deep subject so I will try to cover it here only in relation to what the Dalai Lama said about emptiness.

An example given by the Buddha was that of a flame in an oil lamp. When the oil and wick are present, the flame burns. If either is absent, the flame is not there. This is a simple example of the principle of dependent origination. In it, the flames existence is dependent upon the wick and the oil. The experience of the flame is real but in itself the flame has no self-existence.

In his talk last Thursday the Dalai Lama briefly applied the Buddha’s reasoning to himself. If we were to look for His Holiness we would not find a self-existence that we could call him. We could find an arm or face, thoughts or feelings, but eventually we would have to conclude that the Dalai Lama, himself, was like a flame in an oil lamp whose origin was dependent upon other things that, in and of themselves, too, ultimately had no self-existence. Yet, said the Dalai Lama, when he pinches himself, he experiences pain. So what is that which experiences this pain? What is this no self?

Without answering that question the Dalai Lama went on to state that through the process of analytical meditation one can see how all things are dependent upon everything else, such that no thing can be said to arise independently or have self-existence.   And that if we introduce here the Buddhist notion of emptiness, we can see that emptiness does not mean nothingness but merely the lack of self-existence. There is form, but it is empty of self-existence.

There is experience. There is the conceptual organization of experience. Yet none of this, including the self, exists independent of anything else or with permanent form. Understanding this, the Dalai Lama went on to say, we can see what is meant when it is said that form is emptiness and emptiness is form.

*** Please note that the Dalai Lama’s visit to Vancouver was in association with the Tibetan Cultural Society of BC and organized in part to help the Society raise funds to sponsor the resettlement of Tibetans to Canada.  Click on the Society’s name to open a new window that links to their site if you are interested in this cause.

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§ 2 Responses to His Holiness, the Dalai Lama

  • Hariod Brawn says:

    The Ship of Theseus Paradox:

    “The ship wherein Theseus and the youth of Athens returned from Crete had thirty oars, and was preserved by the Athenians down even to the time of Demetrius Phalereus, for they took away the old planks as they decayed, putting in new and stronger timber in their place, in so much that this ship became a standing example among the philosophers, for the logical question of things that grow; one side holding that the ship remained the same, and the other contending that it was not the same.”

    —Plutarch, Theseus

    Like

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