..續本文上一頁ndhas, dhatus, and ayatanas, and all experiences are said to be like dreams. In a dream we see houses and places, we experience joy and fear, whereas those appearances - that the mind believes to be real while dreaming - do not exist. Similarly, dual apprehension arises in the mind, whereas the Buddha nature is non-differentiate. Logic and reasoning prove that all things arise from the mind. Yet we assume that what appears to the mind does not arise from the mind and treasure the duality that there is something special about subjective experiences which distinguish it from objective things. Therefore, the “self” is in conflict with “other.” Earlier, we saw that nothing truly exists, that all things are by nature empty of inherent existence. Let us take the hand as an example and seek its basis for imputation, its unitary reality. It is not hard understanding that the thumb is not the hand, that the flesh and bones are not the hand either. Does a hand exist independently of its fragments and parts

　　 No. It is easy seeing that there is no self-existing hand, no self-existing fingers, either, and no self-existing joints that do not consist of fragmented parts, too. Yet we speak of a unitary whole as if things were singular, unique objects, independent, and free. In the same way, no object exists other than through the mind that identifies and designates the assembly of many parts as a whole. Therefore, all outer and inner appearances are mind, i.e., arise from the mind.

　　In meditation, we come to see that all external appearances are only mind. Then we meditate on the mind”s essence by looking at its nature, eventually discovering that mind has no reality either, that it is empty of an own existence. Following this practice, we meditate naturally present emptiness and discover that emptiness is not a void but that it is the fullness of perception that allows things to manifest and appear. It is called “supreme, naturally present, self-liberating emptiness.”

　　How the root of delusion arises through attachment and aversion

　　Someone who strives for and discards these (appearances) is deluded.

　　What can be negated through rejecting your own projections

　　What can be gained by acquiring your own projections

　　Isn”t this belief in duality a fraud

　　The glorious Third Karmapa explained how all things arise from the mind. If this is so, then all actions arising from attachment and aversion are illusory. Being in a state of delusion, appearances seem to be external and other than the mind. We think some appearances and experiences are beneficial and experience others with fear. We saw that actions arising from attachment and aversion are not only harmful but also wrong. When we realize that everything is an appearance of the mind, then there is nothing to get rid of and nothing to be won.

　　The remedy

　　Though this understanding is taught as a remedy,

　　The understanding of non-duality is not truth.

　　It is the conception of non-conceptuality.

　　The understanding of emptiness gained through breaking down forms, and so on,

　　Isn”t it itself a delusion

　　But it is taught so that attachment to things as real will cease.

　　It was taught that all dualistic appearances – all things perceived as “a self” and as “other than the self” – are experienced wrongly, that no appearance has a true and self-existing reality. Thinking that their essence is empty is a thought that has no reality either, i.e., this thought is also a delusion.

　　Shantideva illustrated delusive thoughts: “One may dream of having a child and think it truly exists. Should it die in the dream, one would think it is dead. The thoughts of an existing as well as of a deceased child in a dream are both false since there never was a child.” Likewise, thinking dualistic appearances exist is false…

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