..续本文上一页 and thinking that dualistic appearances do not exist is false, too. Contemplating that everything has no true reality is a remedy against clinging to what seems to be a discordance between appearances and experiences. The Tibetan text actually addresses the realization directly by using the pronoun “you”,

　　Aren”t you yourself a delusion

　　The great sage Saraha taught that clinging to things as real is stupid, but clinging to emptiness is even more foolish. Then why are these teachings presented

　　 Why does The Prajnaparamitasutra teach, There are no eyes, no ears, no (…)

　　 Why are the instructions about the lack of independent existence taught

　　 To counteract clinging to what appears as other than and foreign to the self.

　　Rangjung Dorje explained the difference between correct and incorrect thoughts profoundly in The Tathagatagarbhashastra, showed how delusions arise, and in which way they have no reality, whereby the thought that delusions have no reality is also an illusion. He concluded this chapter with the lines:

　　There isn”t anything that is either real or false.

　　The wise have said that everything is like the moon”s reflection on water.

　　Allow me to repeat that a perceiver, the act of perceiving, and a perception have no true reality but that they are not false either. This may be very hard to understand and seem contradictory. Therefore Rangjung Dorje shared the image of a moon”s reflection on water with us. The reflection of the moon on the surface of a still lake is not the moon, but it would be wrong thinking that the reflection is not that of the moon. The “ordinary mind” does not cling to or channel delusory thoughts of chaotic forces and does not need to be changed. Instead, the wise simply rest in the mind”s true nature and leave it “just as it is,” t-g-s, “ordinary,” while it is ever so brilliant.

　　There isn”t anything that is either real or false.

　　The wise have said that everything is like the moon”s reflection on water.

　　7. Why Did Rangjung Dorje Write The Tathagatagarbhashastra

　　The last section was a general introduction to the Buddha nature. Rangjung Dorje continued by presenting detailed descriptions.

　　The “ordinary mind” is called

　　The dharmadhatu and the Buddha nature.

　　The enlightened cannot improve it.

　　Unenlightened beings cannot corrupt it.

　　It is described by many names,

　　But its meaning cannot be known through verbal expression.

　　The ordinary mind has many names. It is called dharmadhatu when the appearances of its empty essence are meant. It is called the essence of the Sugatas, the Buddha nature, Tathagatagarbha when its clear and all-knowing brilliance is meant. Dharmadhatu is a Sanskrit term, the Tibetan is chos-kyi-dbyings.

　　Dharma means, “to hold,” “something held and prevented from falling.” The Tibetan equivalent, chos, has the connotation “to correct,” “to remedy,” “to alter,” which means that one corrects something by removing imperfections and by developing values of worth. Is an elimination of imperfections and a development of qualities possible

　　 Yes. Dhatu means “space” and refers to “the expanse of space.” It is truly possible to do so many things in the vast expanse of space; we can stand, walk, or fly. Everything we are able to do would not be possible without all-inclusive space - dharmadhatu, the vast expanse that does not impede the elimination of shortcomings and the development of worth. The ordinary mind can work on eliminating faults and on developing positive qualities and that is why it is called dharmadhatu, “the realm of dharmas, existents/phenomena” or “the realm of the truth, the Buddha”s teachings.”

　　The term Tathagatagarbha, “the Buddha nature,” “the essence of the Tathagatas,” “the essence of the Jinas” also defines the ordinary mind. Jina means “victorious …

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