..續本文上一頁e Way, but is also a very crucial point in the Beacon of Certainty. Why is it emphasized again and again

　　 Because during the time these treatises were composed, the Madhyamaka philosophy was flourishing dramatically. At that time, many learned masters from the Gelug, Nyingma, and Sakya held different views on this and it sparked some debate. For this reason, Mipham Rinpoche repeatedly analyzed and discussed this issue in various discourses.

　　In fact, “Does Madhyamaka have a position or not

　　” refers to whether Madhyamaka takes any position at the ultimate level of truth. Nagarjuna previously said: “Since I take no position, I have no flaw at all.” Why did he say this

　　 Because when he ascertained phenomena in the Fundamental Wisdom of the Middle Way, there is no position, neither on “existence” nor “non-existence.” Since the fundamental nature of reality is always beyond any conceptual extremes from the beginning, there is no fault in not holding any position.

　　Now, physicists believe that the smallest unit of matter is a quark or field. The Hinayana posit that the smallest utterly inpisible particle is objectively real. The Yogacara school asserts that alaya consciousness is instinctively real. Madhyamaka Svatantrika believes that, at the conventional level, things exist inherently. In fact, all these are only descriptions and assertions made by language. When subject to critical analysis, they all turn out to be untenable and have no essence. Hence, the ultimate reality of things and events is beyond the grasp of our minds and speech, just like it says in the scriptures, when we have: “reached the other shore of the most excellent transcendental wisdom.”

　　For those who have some understanding of Vajrayana practice, with the help of the pith instructions, it is possible that you might understand the nature of the mind when you carry out some observations. During the observations, if you say that your mind exists inherently, this cannot be established, but if you say that it doesn”t exist, that is also not true, because something clear and luminous is there. This state cannot be expressed in language and thought. This is the ultimate reality of things and events that we call tathagatagarbha, the true nature of Buddha.

　　Therefore, in many of Mipham Rinpoche”s commentaries and works, this issue is very crucial. In what situation does the Madhyamaka accept the notion of existence

　　 In what situation do they reject the notion of existence

　　 These issues have been the subject of acute debate between the Prasangika and Svatantrika. By understanding these arguments, it can gradually help us to realize the nature of the mind, which cannot be found. But this “cannot be found” is not mere emptiness; this is a very subtle and profound state. It is beyond dualistic thoughts. If, however, the ultimate nature of reality were within the ordinary dualistic mind, then it would mean that ordinary beings have also realized this state, and there would be no difference between them and the great masters or enlightened beings. This is obviously absurd.

　　 (3) Question: I am a student of the Institute of Education, Peking University. What are the distinctions in education above the Vindhyavana or Buddhist institute, when comparing it to contemporary education

　　 Are there any things between the two that they can learn from each other

　　Answer: Excellent. For those of us who are engaged in education, this is indeed an issue we should care about.

　　As I said before, although my current identity is a monk, I was a teacher for more than twenty years. Of course, there are some differences. For you, there may be wages, conditions, or fame; for us, we are just living in a mountain valley with a very simple lifestyle, carrying out our teaching. We do not long for wealt…

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