Madhyamaka And Abhidharma

Don’t switch off!
It’s simple.
😀

Madhyamaka is freedom from extremes, and Abhidharma is staying free.

Just as truly existent external phenomena is refuted, so too is a truly existent perceiving mind that refutes the existence of external phenomena, since both are equally lacking in inherent existence, being dependent on conditions.

Simply put, nothing is truly real.

Madhyamaka discerns two levels of truth, conventional truth (everyday common-sense reality) and ultimate truth (emptiness). Madhyamaka argues that all phenomena is empty and only exists in dependence on causes, conditions and concepts. This also means giving up all forms of attachment to display – and words like ‘Madhyamaka’ and ‘Abhidharma’, which scholars love. 🙂

Madhyamaka is deductive reasoning, which brings us to Abhidharma, the way in which we relate to the things that obscure pure consciousness. True, this is vast subject, but it can be simplified to be immediately practical = perceptiongoes to memory, and we judge from there, maintaining our confused cycle of existence.

A little more explanation, but not for scholars.:-)

In the Tibetan Buddhist Nyingma tradition, there are eight aspects to consciousness; five are of the senses, and three of the mind. There is one more, the ninth, which is pure consciousness. The five senses are straightforward and non-conceptual – the senses do not think. Just because we are seeing etc, does not mean we’re thinking – that happens in the three aspects of mind, which are perception, judgement and memory.

It works like this; consciousness (the 6^th aspect) perceives through the senses, and then whatever is perceived goes to memory, which is the 8^th aspect – the store-house of information. From there, we judge, which is the 7^th aspect, and then we react. It is memory that creates the problem for human enthusiasts because it is that which we call ‘self’ – the ‘I’, the 8^th aspect that wants to feel good.

In meditation, we may feel relaxed, still, and content. We experience peace, but there is a clinging in process; an ‘I’ is relating to the experience, which is dualistic, and we are stuck in the 8^th aspect. This is difficult to give up.

There are two outcomes to this topic:

1. We simply recognise attachment to stillness, drop it, and rest in the 9^th aspect of pure empty consciousness – actual non-duality. This is the correct outcome of genuine practice, where we gently move from the 8^th to 9^th aspect, dropping memories and theories. It is from this experience that true compassion arises.

2. Sometimes, teachings are made long-winded and complicated (this is why I mentioned scholars, who expect us to carry volumes around in our heads … life is too short 🙂 )

Feeling that we have spiritual knowledge has the unfortunate effect of fostering the unconscious attitude and behaviour of being overly self-conscious and overly mindful, which is often seen in spiritual groups.

When this happens, we become stuck in the memory of the 8^th aspect, feeling and acting ‘spiritual’, which is an unconscious meme that permeates the individuals in an organisation.

We use words such as ‘dukkha’, ‘metta’ and ‘bodhichitta’ – which simply mean suffering, loving kindness and empathic compassion – in an attempt to appear authoritative. Unconsciously lording it over others to show what we know, we separate ourselves.

As long as we hold on to terminology or ideas, we will never experience the reality of genuine compassion, loving kindness or concern for others’ suffering. Recognising suffering includes acknowledging the suffering of those who consider themselves to be knowledgable! 🙂