Emptiness - Swami Sarvapriyananda

Name: Emptiness - Swami Sarvapriyananda
Uploaded: 2023-07-22T13:25:54.000Z
Duration: 2 h 10 min 10 s
Description: Swami Sarvapriyananda, the minister in charge of the Vedanta Society of New York, gave this lecture on Friday July 21 2023, in the Santa Barbara Temple.

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The speaker introduces the topic of Tibetan Buddhist philosophy and its connection to Santa Barbara. They mention a bookshop in Santa Barbara that has a curated selection of books on spirituality and philosophy, particularly Buddhism.

Introduction to Tibetan Buddhist Philosophy

The speaker became interested in Tibetan Buddhist philosophy when they were a novice monk.

They came across the name Nagarjuna and his works, which introduced them to the concept of emptiness or shunyata.

The speaker wanted to understand emptiness in relation to Advaita Vedanta, the philosophy they were familiar with at the Vedanta Society.

Exploring Emptiness

Emptiness seemed both familiar and different from Advaita Vedanta, sparking the speaker's fascination.

They started studying and reading extensively on the subject, including books like "The Central Philosophy of Buddhism" by TRV Murthy.

Nagarjuna's philosophy begins with the silence of Buddha when asked philosophical questions about self, afterlife, etc.

Other teachers offer different answers, but Buddha remains silent.

Possible reasons for Buddha's silence include not knowing or it being impractical to engage in philosophical debates.

Nagarjuna's Philosophy of Emptiness

Nagarjuna's philosophy is based on the idea that silence may be the right answer to these ultimate questions.

Emptiness is a central concept in his philosophy, exploring the nature of reality beyond conceptual limitations.

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The speaker discusses their interest in Nagarjuna's philosophy and how it relates to their own spiritual journey as a monk. They highlight some possible interpretations of Buddha's silence regarding ultimate questions.

Personal Journey with Nagarjuna's Philosophy

As a novice monk, the speaker encountered Nagarjuna's works and was fascinated by the concept of emptiness.

They embarked on a three-decade-long journey to understand emptiness in relation to Advaita Vedanta.

The speaker collected books on Tibetan Buddhism, with a significant portion acquired from the mentioned Bookshop in Santa Barbara.

Buddha's Silence and Interpretations

Buddha's silence when confronted with ultimate questions has different interpretations.

One interpretation is that it was not practical to engage in philosophical debates during spiritual practice.

Another interpretation suggests that silence itself may be the right answer to these questions.

Nagarjuna's philosophy of emptiness explores this idea further, questioning the nature of reality beyond conceptual understanding.

Understanding Emptiness in Buddhism

In this section, the speaker discusses the concept of emptiness in Buddhism and its significance. They mention that emptiness is beyond conceptualization and is a key aspect of Buddhist philosophy.

Emptiness as Beyond Conception

The Buddha and Nagarjuna developed Buddhist philosophy based on the premise of emptiness.

Emptiness is not nothing but it is often misunderstood as such.

There is a lot of literature on emptiness in Buddhism, but it can be subtle, deeply argued, and not always consistent.

Significance of Emptiness

The speaker explores the importance of understanding emptiness in Buddhism.

They question how emptiness can help us in our spiritual life.

As a Vedantist, they are interested in understanding how emptiness relates to Advaita Vedanta and Hinduism.

Exploring Buddhist Philosophy at Harvard Divinity School

In this section, the speaker shares their experience studying Buddhist philosophy at Harvard Divinity School. They highlight two courses that helped them gain a deeper understanding of emptiness.

Courses at Harvard Divinity School

The speaker took two courses at Harvard Divinity School related to Indo-Tibetan Buddhism and classical Indian Buddhist philosophy.

Professor Jay Garfield taught about Nagarjuna's philosophy and its development in India and Tibet.

Professor Parimal Patil taught classical Indian Buddhist philosophy done in Sanskrit over approximately 1000 years.

Challenges Faced

Despite taking these courses, the speaker admits that they still struggled to grasp the concept of emptiness fully.

The texts studied were dense and challenging to comprehend due to translations from ancient Indian languages to Tibetan and then English.

Progressive Stages of Meditation on Emptiness

In this section, the speaker introduces a book called "Progressive Stages of Meditation on Emptiness" by Tibetan master Kenpo Sultrim Gyan. They explain how this book helped them understand emptiness more clearly.

The Book's Impact

The speaker came across the book "Progressive Stages of Meditation on Emptiness" by Kenpo Sultrim Gyan.

This book provided a comprehensive understanding of emptiness and its application in spiritual life.

The speaker summarizes the five stages presented in the book, which progressively deepen one's understanding of emptiness.

Understanding Emptiness as Nothingness

In this section, the speaker delves into the concept of emptiness as nothingness and explains how it is explored in the book they mentioned earlier.

Emptiness as Nothingness

The speaker emphasizes that emptiness is just nothingness.

Kenpo Sultrim Gyan's book explores different stages of understanding and meditating upon emptiness.

Each stage provides insights into the nature of emptiness and its benefits for spiritual practice.

The summary has been organized chronologically according to the timestamps provided in the transcript.

The Concept of Non-Dualism in Buddhism and Hinduism

In this section, the speaker discusses the concept of non-dualism in Buddhism and Hinduism, specifically focusing on the shravaka stage in Buddhism and the emptiness of self.

The Shravaka Stage

The shravaka stage is an entry into the concept of non-dualism.

It is associated with Theravada Buddhism, which is prevalent in Sri Lanka and Southeast Asia.

This stage involves understanding emptiness of self.

Emptiness of Self

Emptiness of self refers to the idea that our perception of a separate, independent self is a root cause of problems.

It challenges the notion that we exist as limited beings separate from others.

The Theravada Buddhist perspective emphasizes that searching for this self will yield emptiness or lack of essential existence.

Exploring the Notion of "Who Am I"

In this section, the speaker explores the question "Who am I?" and how it relates to finding God. The teachings of Sri Ramakrishna are also mentioned.

Searching for "Who Am I"

Sri Ramakrishna teaches that if we search for who we truly are, we will find God.

Investigating what constitutes our identity leads to realizing there is nothing corresponding to an essential "I" within our body-mind complex.

Essencelessness and Pure Consciousness

When analyzing oneself, there are no essential components found that correspond to an enduring essence or self.

This understanding aligns with Buddhist teachings on emptiness.

However, Sri Ramakrishna goes further by asserting that pure consciousness remains after realizing essencelessness.

Analyzing Components of Self According to Buddhism

This section delves into the Buddhist perspective on analyzing the components of self and the concept of five aggregates.

Five Aggregates

According to Buddhism, the self can be understood by examining five aggregates or components.

The first aggregate is the material body (rupascanda).

The second aggregate is feelings or sensations (vedana).

The third aggregate is tendencies or dispositions (samskarascanda).

The fourth aggregate is perceptions and thoughts (sanghya skanda).

Timestamps are provided for each section to help locate specific parts of the video.

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In this section, the speaker discusses the concept of awareness and the five components that make up our experience.

The Five Components of Experience

We are constantly aware, experiencing flashes of awareness that vary in intensity.

The aggregate of awareness is called the vigyan ascanda and consists of five components: body, sensations, predispositions, perceptions, and thoughts.

This analysis is similar to the concept of the five sheets of human personality in Advaita Vedanta.

We are not just the physical body because it undergoes constant change. We cannot identify ourselves with something as gross as bones or flesh.

Our feelings and thoughts also change continuously. They are important to us but do not seem substantial or unchanging.

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In this section, the speaker explores how our identity cannot be solely based on our changing bodies or fleeting thoughts and emotions.

Identity Beyond Changing Elements

Our bodies undergo significant changes from birth to old age. Yet we still feel like the same person throughout these transformations.

We refuse to identify ourselves with our physical bodies alone. A song called "Dem Bones" humorously portrays this idea.

Similarly, our thoughts and emotions change over time. Our understanding of the world evolves, but we still feel a sense of continuity as an individual.

Even awareness itself fluctuates. It can increase or decrease, disappear during deep sleep or coma. Therefore, we cannot be identified with it either.

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In this section, the speaker delves into the concept of self and how it is not found within the changing elements of our experience.

The Emptiness of Self

When we investigate, we find that nothing corresponds to a permanent self within the body-mind complex.

This emptiness of self is called shunyata. While it may seem terrible, Buddhism views it as liberating from narrowness and grasping.

Anger, greed, lust, and passion all require a base as a person or self. If there is no essence of self within us, who is there to be insulted or affected by these emotions?

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In this section, the speaker emphasizes the freedom that comes from realizing the emptiness of self.

Freedom in Emptiness

The emptiness of self frees us from limitations and competition with others.

It allows us to transcend being a small individual against a vast world and eliminates the need for constant validation and resources.

Our negative emotions lose their grip when we realize there is no fixed self to hold onto.

Embracing this emptiness leads to liberation and a broader perspective on existence.

The transcript provided does not include specific timestamps for each bullet point. I have estimated them based on the given timestamps at certain intervals in the transcript.

Understanding Emptiness: The Five Stages

In this section, the speaker discusses the five stages of understanding emptiness and relates them to the concept of dreams. The first stage is referred to as the shravaka stage.

The Dream Example

In each stage, the speaker refers back to the dream example to explain emptiness.

In a dream, when we wake up, we realize that the person in the dream was not real. This represents the emptiness of self.

Bad things that happen in dreams are not real and do not affect us in waking life.

Similarly, in our waking stage, there is no real person here. Conventional truth vs ultimate truth.

Emptiness of Self

Even in our waking stage, there is no inherent self.

We can continue with our lives without a sense of self, just like riding in a driverless car.

Emptiness meditation involves calming down and generating bodhichitta (wisdom and compassion).

Pay attention to the body, feelings, thoughts, perceptions, and awareness to see that there is no "I" present.

Illusion of Separate Self

The entire bundle of activities generates an illusion of a separate independent self.

This illusion feels like there is an essential self present but it is just an appearance.

It's like swinging a flashlight rapidly; it appears as a circle of light but it's just a dot going round and round.

Deeper Levels of Understanding: Mind Only School

In this section, the speaker introduces the mind only school as part of deeper levels of understanding emptiness within Mahayana Buddhism.

Transition from Theravada to Mahayana

Transition from Theravada to Mahayana Buddhism.

Mahayana Buddhism is the greater vehicle and is popular in Tibet, China, Korea, Japan, and parts of Southeast Asia.

The mind only school is an important school of Buddhist philosophy in Ancient India and Tibet.

Mind Only School

The mind only school offers a deeper understanding of emptiness.

Further stages build upon the foundational understanding provided by earlier stages.

The transcript does not provide timestamps for the remaining content.

Attaining Liberation and Nirvana

In this section, the speaker discusses the concept of attaining liberation and nirvana as taught by Buddha. The goal is to be free from suffering and achieve enlightenment.

The Goal of Liberation

Buddha taught that by attaining liberation and nirvana, one can be free from suffering.

The person who has reached enlightenment and continues to live in this body for a while is called an arhat.

After death, the arhat is freed from suffering.

Removing Suffering for All Beings

The Mahayana tradition emphasizes not only attaining liberation for oneself but also removing suffering for all sentient beings.

The goal should be the removal of suffering for every person.

A Buddha works towards removing the suffering of all sentient beings.

Working Towards Others' Enlightenment

Instead of focusing solely on personal enlightenment, one can spend lifetimes working for the removal of suffering for all sentient beings.

Swami Vivekananda also echoed this sentiment, stating that he would continue working until all beings realize their oneness with God.

Importance of Bodhisattva Vow

This section explores the significance of the bodhisattva vow in Buddhism. It highlights how attaining enlightenment and liberation for oneself is important, but working towards others' enlightenment is equally crucial.

A Shift in Perspective

The bodhisattva vow involves not only seeking personal enlightenment but also striving to attain enlightenment and liberation for all living beings.

This shift in perspective focuses on removing suffering not just for oneself but also for others.

Comparison with Dream Example

The idea of working towards others' enlightenment can be compared to a dream example.

In a dream, everything experienced is created by the mind and is ultimately empty.

Similarly, the universe and all beings in it can be seen as empty, existing within the mind.

Mind-Only School's Perspective

The Mind-Only School emphasizes that not only is the self empty, but also the universe.

They erase the difference between mental and physical phenomena, waking and dreaming.

According to this school of thought, everything we experience is in our minds.

Understanding Emptiness

This section delves into the concept of emptiness and addresses criticisms from the Mind-Only School regarding earlier understandings of emptiness.

Criticism from Mind-Only School

The Mind-Only School criticizes earlier understandings of emptiness for focusing solely on personal emptiness without considering the emptiness of the universe.

They argue that there is a whole world out there beyond just individual emptiness.

Emptiness of Self and Universe

The dream example helps illustrate how not only individuals are empty but also everything experienced in a dream is empty.

Similarly, according to the Mind-Only School, even in waking life, everything exists within our minds.

Erasing Differences

The Mind-Only School erases distinctions between mental and physical phenomena, as well as between dreaming and waking states.

They argue that what we perceive as reality is ultimately a creation of our minds.

Indivisibility of Experience

This section explores how the Mind-Only School views the indivisibility of experience between perception and reality.

Indivisibility of Perception

-The Buddhist Master Dharmakiti stated that our experience (cognition) of something like color blue cannot be separated from its appearance in our mind. There is no color outside; it's just our experience of it.

Difference Between Dreaming and Waking

The Mind-Only School questions why we consider the waking state as more real than dreams.

They argue that both dreaming and waking states are creations of the mind, and there is no inherent difference between them.

Challenging Our Perception

The Mind-Only School challenges our belief in the solidity of the waking world by highlighting the similarities between dreaming and waking experiences.

They assert that everything we perceive, including ourselves and the world, exists within our minds.

The summary has been created using only content from the transcript.

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In this section, the speaker discusses the difference between the vividness of dreams and the reality of waking life. They explore arguments related to vividness, continuity, and shared experiences.

Vividness as a Criteria for Reality

The speaker explains that while dreams may feel vivid and clear, it does not make them more real than waking life. Dreams can be sharp and clear while waking life may seem vague or dull.

They give an example of someone with Alzheimer's or Parkinson's whose waking reality is shaky and faded, but their dreams remain sharp. This contrast shows that vividness is not a reliable criteria for determining reality.

Continuity as an Argument

The speaker argues against using continuity as an argument for determining reality. They mention how waking life can be repetitive with the same people, job, financial situation, etc., while dreams can vary each time.

Even if someone had the same dream repeatedly and their waking life became chaotic, it wouldn't make the dream more real. Continuity does not define reality.

Shared Experiences

The idea that shared experiences in waking life make it more real is challenged by comparing it to dreams. In dreams, multiple people can share the same experience without questioning its reality.

Shared reality in dreams does not make them any less private or personal. Similarly, shared experiences in waking life do not validate its ultimate reality.

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In this section, the speaker delves deeper into the concept of mind-only philosophy and how it relates to meditation and analyzing different levels of reality.

Mind-Only Philosophy

The speaker introduces mind-only philosophy as a belief that our waking world is like a dream or virtual reality created by our minds. There is no external separate reality; everything exists within consciousness.

This philosophy is similar to subjective idealism in Western philosophy, as exemplified by Bishop Berkeley's ideas.

Analyzing Reality

The speaker explains that mind-only philosophers divide reality into three levels. The first level is the common reality we perceive, which they refer to as "parikalpita" or an imaginary dream.

They emphasize that this understanding of reality as a dream or virtual reality has been practiced and believed for centuries.

Meditation and Mindfulness

Mind-only philosophy is used in meditation to draw attention away from the external world, recognizing it as empty and existing within the mind.

By realizing the emptiness of external phenomena and the mind itself, one can cultivate mindfulness and deepen their understanding of reality.

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In this section, the speaker concludes by summarizing the mind-only philosophy and its implications on our perception of reality.

Waking World as a Dream

The speaker reiterates that according to mind-only philosophy, our waking world is like a dream or virtual reality. It lacks an external separate reality; everything exists within consciousness.

They compare this perspective to living in "The Matrix," referencing the movie where characters are unaware they are living in a simulated world.

Mind-Only Philosophy vs. Objective Reality

Mind-only philosophy challenges the notion of an objective external reality. It asserts that everything we experience is ultimately a projection of our own minds.

This philosophical view has similarities with subjective idealism in Western philosophy but has been practiced for centuries in Buddhist traditions.

Implications for Meditation

Understanding the mind-only perspective can aid meditation practice by redirecting attention from external phenomena towards inner awareness.

By recognizing that both external objects and oneself exist within consciousness, one can develop greater clarity and insight into the nature of reality.

The transcript provided does not cover all parts of the video.

The Emptiness School and Mind Only School

This section discusses the Emptiness School and the Mind Only School in Tibetan Buddhism. It explores their core philosophies and their views on emptiness and the nature of mind.

The Emptiness School

The Emptiness School, also known as the Specialists in Emptiness, is one of the main schools in Tibetan Buddhism.

Nagarjuna is a key figure in this school, followed by Chandra kirti and others.

The basis of Tibetan Buddhism today is a synthesis between the Emptiness School and the ancient Indian School of emptiness.

According to this school, both the self and the universe are empty, as well as the mind itself.

The Mind Only School

The Mind Only School is another important school in Tibetan Buddhism that emphasizes that all phenomena occur within the mind.

According to this school, each instant of cognitive cognition constitutes a moment of consciousness.

Life is seen as a stream of consciousness moments, with each moment containing a knower and a known object.

Debate between Schools

There are two sub-schools within the Emptiness School: Swatantrika and Prasangika.

These schools engaged in intense debates for about 700 years, with Prasangika emerging as the winner.

Both schools agree that everything is empty but differ on technicalities.

Philosophy of Nagarjuna

Nagarjuna and his followers are hyper logicians who aim to cut through illusion using logic.

They argue for the emptiness of all philosophies, including their own philosophy.

Nagarjuna's response to accusations against his philosophy being empty is that he does not take any philosophical position.

Response to Mind Only School

The Emptiness School has an instrument called "singular many" to examine entities.

They argue that any entity, like a hand or a fist, is either one or many parts.

By examining the parts, they show that the entity is empty and lacks inherent existence.

The Emptiness of Philosophies

This section explores Nagarjuna's argument on the emptiness of all philosophies and his response to accusations against his own philosophy.

Emptiness of All Philosophies

Nagarjuna argues for the emptiness of all philosophies, including his own.

If one claims that their philosophy is not empty, then there would be at least one non-empty philosophy.

But if all philosophies are empty, then the statement that all philosophies are empty is also empty.

Nagarjuna's Response

Nagarjuna responds by stating that he does not take any philosophical position.

He can show the emptiness of any philosophical position but cannot be accused of holding an empty philosophy himself.

Sri Ramakrishna's Perspective

Sri Ramakrishna emphasizes inclusivity and harmony among different perspectives.

He compares it to everyone thinking their watch is right and highlights the emptiness of all philosophies.

Examining Entities: Singular Many

This section delves into the concept of "singular many" used by the Emptiness School to examine entities and reveal their emptiness.

Examining Entities

The Emptiness School uses "singular many" as an instrument to examine entities like hands or fists.

They question whether an entity is a single thing or composed of many parts.

Revealing Emptiness

By examining the parts of an entity, such as fingers in a hand or components in a fist, its inherent existence disappears.

The entity becomes empty when separated from its constituent parts.

The transcript ends abruptly, and no further sections are available.

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The smallest particle in the universe is indivisible and cannot be divided into further parts. This section explores the concept of partless particles and their implications for building a universe.

Partless Particles and Building a Universe

According to the speaker, the smallest particle in the universe is indivisible and cannot be divided into further parts.

The absence of parts in these partless particles raises questions about how they can join together to build a universe.

Without any parts, it becomes unclear how two partless particles could join or where they would join.

The idea of atoms having parts is challenged by Nagarjuna, who argues that apart from its parts, an atom is empty.

Nagarjuna's perspective leads to the concept of emptiness as the ultimate reality.

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This section explores different philosophical schools that discuss emptiness and selflessness.

Five Stages of Philosophical Schools

There are five stages or schools discussed: Shravaka stage, Mind Only philosophy, Madhyamaka emptiness schools (two varieties), and Shentong school.

The mind only philosophy questions whether even the mind itself is empty or has parts.

If experiences are flashes of mind, they must have some duration with a beginning and an end.

The Shentong school goes beyond emptiness and selflessness to propose "other emptiness" as a deeper understanding.

The Shentong school is not well-known among Tibetan Buddhists, but it emphasizes that emptiness is not nothing and is the basis for both samsara and nirvana.

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The Shentong school views emptiness as a luminous emptiness that is irradiated with consciousness.

Luminous Emptiness and Consciousness

The Shentong school describes emptiness as a luminous emptiness, where there is no reality to anything external or internal.

Emptiness appears as samsara when not recognized, but when recognized, it appears as nirvana.

The example of the vast blue sky illustrates the concept of empty yet luminous reality.

The combination of pure being, pure emptiness, and luminosity consciousness evokes similarities with Advaita Vedanta's non-dual existence awareness.

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The Shentong school challenges the Emptiness school by accusing them of conceptual elaboration.

Critique of Emptiness School

The Shentong school accuses the Emptiness school of conceptual elaboration, similar to what they accuse others of.

While recognizing that all concepts are empty, the Shentong school argues that reaching this emptiness does not lead to nothingness.

According to Nagarjuna, ultimate reality is neither something nor nothing.

The Shentong school proposes that all things and nothings appear and disappear in an empty yet radiant consciousness.

Understanding Emptiness and its Role in Liberation

In this section, the speaker discusses the concept of emptiness and its significance in attaining liberation from suffering. The importance of not mistaking emptiness as the ultimate reality is emphasized.

Emptiness as a Medicine for Conceptual Ills

Emptiness is described as the medicine for all conceptual ills and confusion.

Nagarjuna's warning about mistaking emptiness as the ultimate reality is mentioned.

Embracing emptiness can help free individuals from suffering caused by conceptual attachments.

Letting Go of Conceptual Apparatus

The speaker highlights the danger of taking emptiness itself as the reality.

Using the analogy of catching a snake, it is explained that grasping emptiness wrongly can lead to trouble.

The invitation is to let go of one's attachment to logic and concepts, and instead, directly experience reality.

Dream Examples in Different Schools

In the Mind-only school, it is realized that both oneself and the world are dreams, with mind being considered as reality.

In contrast, according to the Emptiness school, without dreaming or waking states, there would be no mind. Both dream and waking states are necessary for mind existence.

The example of two sheaves of hay leaning against each other illustrates how removing one (either dreaming or waking) leads to non-existence of mind.

Lucid Dreaming and Nirvana

The Shentong school introduces lucid dreaming once one recognizes that everything is a dream. This allows freedom within samsara while knowing it's a dream.

Nirvana is described as recognizing luminous emptiness while being free from it.

Reasons for Stating the Highest Truth of Emptiness

The Shentong school provides five reasons for stating the highest truth of emptiness.

To uplift those who feel they can never attain enlightenment, reminding them that their nature is Buddha nature.

To prevent spiritual pride in those who consider themselves enlightened and superior to others.

To guide individuals struggling with defilements, helping them understand that defilements are not the only reality.

To snap Emptiness practitioners out of their loop of logic and bring them into direct contact with reality.

For compassion and service, recognizing that all beings share the same clear luminosity.

Similarities with Advaita Vedanta

A connection is drawn between the Shentong formulation of emptiness and Vivekananda's formulation of Advaita Vedanta.

The Shentong school was suppressed in Tibet but still has some practitioners. It was absorbed back into the Madhyamaka school a few hundred years ago.