Essentials of Tantra in Terms of Hologram

Theory
unedited transcript

Session Eight: A Special Basis and a Special Mind for

Focusing on Voidness
The next point in our four-point analysis of why tantra is more efficient than sutra is that theres
a special basis for voidness. When we do focus on voidness, voidness is the total absence of an
impossible way of existing. So, an impossible way of existing of what? That what is the basis of
the voidness. An absence of the tables existing in an impossible way, the absence of the watchs
impossible way of existing, the absence of my bodys impossible way of existing. All of those
are bases for voidness.

Whether or not it can appear at the same time as we focus on that total absence of impossible
ways of existing, thats something else. The basis of voidness is crucial here. That basis for
voidness is very special in tantra. Its the body of a Buddha-figure, rather than our own ordinary
bodies. And we need to appreciate, why is it that in the subsequent realization period, we are
focusing on the voidness of our bodies as a Buddha-figure. What advantages are there to that?

There are several points here. First of all our ordinary body does not transform into the body of a
Buddha. Our ordinary bodies arise from karma and disturbing emotions. You can speak about the
aspect of mental activity that will have a physical basis on a more Buddha-nature level as,
from one point of view, what transforms into a Buddha-body, but certainly not our ordinary
bodies that arise from karma and disturbing emotions. Whereas the Buddha-figure body does
transform [into the body of a Buddha], since it arises from a mind that understands voidness and
from Buddha-nature factors. Within the understanding of voidness, its arising as this Buddha-
figure.

Its not out of karma and disturbing emotions that, I want to have this type of body. Youre in
the bardo, and you grasp for anything to give you solid, true existence, so any basis, because of
grasping. And karma directs the impulse of why you grasp to this particular sperm and egg, if
youre going to be a human to put it into a more humanized form; its not exactly that
mechanism, but in any case we can understand it like that. So here, the Buddha-figure body is
what transforms into the body of a Buddha, on the basis of Buddha-nature factors and so on. In
that sense its very special, and we would want to work with that, in terms of method and
wisdom together.

Secondly, in sutra, if were working with the voidness of our own ordinary bodies, when you
think of that basis, it arises from a mind thats affected by, the technical word I use here is
discordant, deceptive appearances. Discordant means that its not in harmony with the way
things exist thats the word dualistic, its not in harmony with how it exists. And its
deceptive, because it appears to be truly existent. So it [the basis for voidness] arises from a
mind thats affected by that [discordant, deceptive appearances].

When we focus on our bodies, the mind is always thinking in terms of: its truly existent, and its
short, fat, and ugly; or beautiful, and young, and healthy and strong; or whatever, old, young...
and it has disturbing emotions associated with it. Youre focusing on your body and you have a
whole history of attitudes towards it, disturbing attitudes towards it, judgmental attitudes towards
it, and grasping for true existence, My body, or I dont really look like that, when we look at
ourselves in the mirror, Thats not really me, when we see the white hair, and the wrinkles, and
the extra weight. So when we focus on the voidness of our ordinary bodies, our ordinary figures,
then that mind is, what they say, infected by these prior moments of tainted cognition.

So even though during that total absorption on voidness, you dont have that type of tainted
cognition, and the judgmental things, and all of that, because you dont even have an appearance
of the body at that time; nevertheless youve been infected by this long history of associations
with the body. That makes some problems in the understanding of voidness, some difficulties
with it. Whereas if in tantra we first dissolve the ordinary appearances of our body and our
clinging to it, and then the body of the Buddha-figure arises from the mind understanding
voidness, then theres no history infecting that mind, which focuses on that Buddha-figure body,
and then it can then focus on the voidness of that Buddha-figure body. So the understanding of
voidness of a Buddha-figure body will not have that same type of infection, or history of
associations that the focus on the voidness of our ordinary bodies would tend to have. Do you
follow? Thats a benefit of focusing on the Buddha-figure as a basis.

The next benefit is that in sutra our ordinary body as a basis for focus on voidness is constantly
changing. And because its constantly changing, its very hard to maintain single-minded
concentration on the voidness of that body. Now the position is different, and you have this ache,
and this pain, and an itch, and you might feel hungry. The basis for the voidness is constantly
changing, so its difficult to maintain single-minded concentration on the voidness of that basis.
We are not focusing on impermanence here, were focusing on voidness.

Our ordinary bodies are perfect objects for gaining the insight of impermanence with
everything changing but when we focus on the Buddha-figure body, the basis here is what is
called in technical jargon a so-called permanent nonstatic phenomenon. Its a nonstatic
phenomenon. Its not that its static, its not that its permanent in that sense of static. It can be
affected by things and it affects other things. Were not frozen as a Buddha-figure. We can help
others. We can do things. If we were a static phenomenon, we couldnt help anybody, we
couldnt do anything.

So its a nonstatic phenomenon, but its a so-called permanent one, in the sense that it doesnt
change in the sense of getting an itch, and getting hungry, and having to go to the bathroom, and
getting old, getting gray hair, growing fat, or losing weight none of those things. Each time that
you go back to your meditation on voidness of this figure, the figure is basically the same. And
because the figure is always the same in this sense a so-called permanent phenomenon then
the meditation on the voidness of this figure as the basis for voidness is much more stable.
Youre able to sustain it much more easily. Thats the third benefit.

The fourth benefit of a Buddha-figure this is the last, there are only four that are specified in
the texts is that our ordinary body is a gross form appearing both to eye consciousness and
mental consciousness. You can see your body, and you can think of your body our ordinary
bodies. Whereas in tantra, the body of a Buddha-figure is a subtle form that appears only to
mental consciousness. And because its only appearing to mental consciousness, its much easier
to comprehend that it doesnt have solid inherent existence. Its like a hologram. And because its
like a hologram, a mental hologram I should say, holograms actually you can see, but when
were talking about something that only our mental consciousness perceives, then its much
easier to be able to comprehend its lack of inherent existence, true existence.

So, those are the benefits of using a Buddha-figure body as our basis for voidness, as opposed to
focusing on the voidness of our ordinary bodies. OK? Thats the third point.

The fourth point in the four points of our analysis here concerns the level of mental activity that
focuses on voidness. The voidness itself, that absence of impossible ways of existing, is the same
in sutra and tantra , as explained in the Gelug tradition.

The basis for the voidness is special, and similarly, the mind that focuses on voidness is special.
But this point is only a relevant point in anuttarayoga tantra, the highest class of tantra. In
general tantra, the three lower classes, were using the same level of mental activity as in sutra.
So if we speak only about general tantra, then theres no special feature here, but in the highest
yoga tantra, anuttarayoga, then we use this subtlest level of mind, subtlest level of mental
activity. That subtlest level is extremely advantageous to use, because it is more subtle than the
level at which the disturbing emotions occur, it is more subtle than the level at which conceptual
cognition occurs, and its more subtle than the level at which appearance-making of true
existence occurs.

Because its more subtle than all of that, it doesnt require three countless eons, which I like to
refer to as three zillion eons, because countless, is a finite number. Its the largest finite
number, but beyond the scope of what could be counted. How many stars are there? How many
atoms are there? Well, theres a finite number, but you sure couldnt count them zillion is our
English idiom. So theres three zillion eons of positive force.

The first one is necessary for gaining a conceptual cognition of voidness. If you can do it with
the clear light mental activity, it doesnt require a zillion eons to get that. The second zillion is to
get it without disturbing emotions. To get free of that, you have to get rid of the first set of
obscurations, those that are the disturbing emotions. Clear light mental activity is free of that, so
it doesnt take the second zillion eons. The third zillion is required to be able to perceive the two
truths simultaneously, in other words, get rid of the [second set of] obscurations regarding all
knowables which causes the appearance-making of true existence. You cant have appearance-
making of true existence and a total absence of true existence in one moment, but the clear light
level of mental activity can do that. The clear light mental activity doesnt give rise to
appearances of true existence, so you dont need a third zillion eons of building up positive force
to be able to get that simultaneous cognition of the two truths.

Now, that clear light cognition itself, that clear light mental activity, although that is the level of
mental activity of a Buddha, it doesnt automatically have cognition of voidness. What you want
to do is to get that to be the mind that cognizes voidness, and by itself, its not automatically
blissful either. So, blissful awareness is used as a method to get the mental activity more and
more subtle; its one of the methods for gaining access to this subtlest mental activity. In that way
it becomes a blissful awareness of voidness as well, a blissful clear light awareness of voidness,
which because of it being that subtlest level automatically will be without disturbing
emotions, will be nonconceptual, and it will be able to have an appearance of non-true existence
simultaneously.

Thats the special level of mind that focuses on voidness that we find only in anuttarayoga tantra.
We dont find that in general tantra. Also, of course, once we access it, even like that, you cant
sustain it all the time, and its not omniscient yet. Theres still a lot of work to be done. OK? So,
lets take, again, a few moments to reflect, and then well have a final period of questions.

Question: You said, in sutra, when we concentrate on voidness, we have baggage in

obscurations?

Alex: What I said was that when we focus on the voidness of our ordinary bodies, because we
have so many associations with our ordinary body, which are deceptive and disturbing, that it
tends to infect our understanding of the voidness of that body, so its like having baggage.

Question: But when we look at it from the point of view of tantra and we take refuge in the
understanding of voidness, we dont have that baggage? Thats not clear to me.

Alex: In tantra, what were focusing on is the voidness of the Buddha-figure body, of ourselves
as the Buddha-figure body, having that appearance. So we dont have all these associations with
it in terms of, How do I look? Make sure that I look good, and Is my hair OK? Is my
make-up on? We dont have all those associations of disturbing emotions with a Buddha-figure
body. Its very important, of course, to be aware that our ordinary body, just as our body of the
Buddha-figure, is equally devoid of existing in impossible ways.

We certainly dont want to identify with that Buddha-figure body as a truly existent me, because
thats insanity, thats craziness. Sure, you start going into voidness in terms of the voidness of
ordinary appearances, of my ordinary body, but what sustains through the meditation is the
voidness of this Buddha-figure body. That you can sustain, because youre not focusing on the
body that gets an itch, and youre not focusing on you have all these associations about what
you look like and, Am I attractive? Or, Am I ugly? And, How much do I weigh? And so
on, my age.

Question: So we see it as perfect, that it has that perfection?

Alex: Not so much that its perfect, but it is what will be able to transform into the body of the
Buddha.

Question: So its kind of a trick to get around addressing the roots of your attachment or aversion
to...

Alex: Is it a trick for getting around our attachment and aversion to the body? No, because we
start out with understanding the voidness of our ordinary appearance. I wouldnt call it a trick.
What it is, is a method for being able to sustain meditation on voidness, because eventually what
we want to be able to do is to sustain it forever, have a true stopping of the disturbing emotions.
So its a method for being able to, among other things, sustain that understanding of voidness,
not have it be infected by other associations, and itches, and getting hungry...

Question: Is there something which resembles analytical meditation in sadhanas?

Alex: One doesnt do the type of analytical meditation of bodhichitta and voidness in a sadhana
that one would do in a sutra practice. One has done that already, prior to this. If you want to do
an analytical meditation on voidness, you would do that as a separate thing. In the actual sadhana
practice, you just remind yourself of the conclusion, so that you can go to it more quickly. You
dont lose the flow of the whole sadhana process.

Is there something which resembles an analytical...? Analytical, I dont like that word, I
think thats misleading, it is a discerning, the actual word is discern. So you want to discern
things with an exceptionally perceptive state of mind, thats vipashyana. Youre trying to
discern things in a very specific type of way.

So you do this type of process in a visualization, a very, very complex visualization, in which
you go from the center of the visualization, lets say the tip of your nose, to the various parts of
the body, if we are speaking from the perspective of the central figure, and then the other figures,
and the rest of the mandala, and the various element mandalas, and all these things, outer and
outer and outer, and then come back in. This is called the concentration of the lions gaze, to go
in and out like that. That would be the equivalent of a discerning meditation.

To translate that as analytical meditation is weird, but its the same word, so discerning. Its
to get the mind to be exceptionally perceptive. Vipashyana isnt always with voidness. To call it
special insight is misleading. Its exceptionally perceptive it can perceive anything, it can
understand anything, it can discern anything. So its done with these incredible visualizations,
thats one level of it. There are many more complex levels in which thats done. But going in and
out like that would be an equivalent. You stop and you do that at a certain phase within the
sadhana, or you can, its optional. Its not a standard thing that one does. Its a more advanced
thing that one does.

The thing with these sadhana practices its very important not to be intimidated by them, and
not be tantraphobic. There are two extremes: people who jump into it prematurely, just because
Its high, and Im advanced, and Im high, and I want to be high, and so you do it, and
then you go off into fantasyland, and it has absolutely no relation to our ordinary lives, and it
becomes really a trip. This is a mistake.

But likewise, its a mistake to be tantraphobic. That is another extreme, thinking that its so
advanced, and its so mysterious, and so on. If one understands it, and understands the theory,
one sees that this is an incredible system, an incredible type of practice. The deeper you go and
understand how it works, it really is extraordinary. And one approaches it step by step, and gets
into it at whatever level were able to do, as long as we have the basics of the sutra level, then we
can do that.

For that, so many things are important for us to have some basic understanding and some basic
conviction in. In the highest class of tantra, we meditate analogous to the whole death, bardo, and
rebirth process, in order to achieve a true stopping of that. You meditate in analogy with that, and
that acts as a way of purifying it. Its like a transformation, a substitute, as it were. Then the
understanding of voidness, because thats the general way in which mental activity operates in
terms of going down to the subtle levels and coming back out. That requires conviction in
rebirth. If were not convinced that rebirth is the case, then its a joke trying to purify it and
meditate in accordance with it, and it doesnt mean anything.

These are very important before tantra, and, as I always emphasize with people and His
Holiness [the Dalai Lama] as well emphasizes this; my approach is mostly coming from His
Holiness way of approaching things one really needs to have conviction in the four noble
truths. This is standard Buddhism. Everybody says that, so take that seriously. What does that
seriously mean? And refuge, take that seriously. What it seriously means is to really want to
achieve a true stopping of the first two noble truths. You have to identify this, like identifying the
object of refutation, the object to be nullified. And you have to be really convinced that its
possible to get rid of them, and that theres a way, the path.

The understanding of voidness will get rid of them. How does it get rid of them? And its
possible to get rid of them forever, so that they never recur. Thats a true stopping. And its
possible for me to do that, not just Buddha Shakyamuni. And if we are Mahayanists, that its
possible for everybody to do that. Otherwise, what are we doing with compassion, if you dont
think that people could actually be free of suffering? So its just wishing everybody well, and
knowing that, Ha-ha-ha, youre going to suffer anyway, but good luck, I wish you well. There
has to be conviction that its really possible, so that you can put your full heart into it. Now that
requires quite a lot. Certainly not something which is doable within this lifetime, for most cases.

When they talk about enlightenment in one lifetime, as His Holiness the Dalai Lama says, thats
a bit of propaganda. In theory, its possible. In likelihood, its not so likely that thats going to
happen. So, for that understanding of beginningless and endless mental activity, rebirth is very
essential, for understanding voidness, for understanding karma, for this whole Buddha-nature
discussion that weve had, for tantra as the everlasting continuity. Everlasting, no beginning, no
end, that means rebirth. These are issues that one has to have chewed on well. It doesnt mean
that, Hallelujah, now I believe. It takes an awful long time to really be convinced of it on a gut
level, a really, really long time, decades for most people.
But if we take it seriously that these are important issues to work with, then we can get into
tantra practice, Provisionally I accept it. I do admit that I dont really understand it fully, but I
acknowledge its importance and Im going to provisionally accept it and then work with tantra.
That is sufficient for getting into it, and to have some basic bodhichitta, voidness, renunciation.
Renunciation is absolutely essential, turning away from ordinary appearances, our ordinary
appearance of true existence, our ordinary appearance of this type of body, and all the hang-ups
that we might have associated with it, and our jobs, and whatever renunciation, turning away
determine to be free from that whole disturbing side. It doesnt mean that we give up life. You
have to correctly identify the first two noble truths: suffering and its causes. Otherwise we over-
refute, as Tsongkhapa says, nullify too much. Nullify too little, or nullify too much, both are
extremes to avoid the middle path.

Not only is tantra something not to be intimidated by, but to respect. Thats very important for
being able to practice it properly. One needs respect for it and this whole thing about secrecy,
keeping it hidden, in a sense. Its not that you have to hide something because youre ashamed of
it and so on. The thing is that you want to keep it sacred. It is sacred, something special that I
respect so much, and so I dont want a Kalachakra ashtray in my living room that people flick
their ashes in, or have my baby wear a Chenrezig T-shirt and spit up food all over it. We respect
it, keep it private. This word hidden, or secret, thats the connotation of private. Keep it
private. You dont want people making fun of it, Whats that funny looking thing on your wall?
People just being gross about it, that takes all the sacredness out of it, and then it really loses its
energy in terms of our own practice, because people were just making fun of it. So for that
reason you keep it private. Only with those that would show similar respect...

So tantra is something which is very special, and because its so complex, then theres no danger
of getting bored with it, if were going to be practicing it for the rest of our lives, the rest of this
life, one particular sadhana practice. Of course, you go through stages in how you practice it,
depending upon the level of familiarity, but still its so challenging and there are so many other
levels to do it at that its not an issue of getting bored, Done it, done that, now what to do?

What is very important in practice, is to remember the nature of samsara. The nature of samsara
is that it goes up and down, and that is not just with respect to rebirth states, which is the way
that its usually presented. It goes up and down from moment to moment, Now I feel like
practicing, now I dont feel like practicing. Now Im in a good mood, now Im in a bad mood,
and thats going to happen all the way up to liberation as an arhat. Sobering thought. That is
going to continue to happen all the way to liberation from samsara.

Therefore, as the young Serkong Rinpoche would say, his motto, Nothing special. Well, I
dont feel like practicing. Well, theres nothing special about that. It passes. That comes and
goes. Thats why this far-reaching perseverance, the armor-like perseverance. You do it anyway
and just go forward. The progress is always nonlinear. Its going to go up and down, go up and
down, make a little bit of progress, and then we get in a difficult relationship or something, and
you get angry again. Well, no need to get depressed. What do you expect from samsara?

It goes up and down. Its not linear. Over a long period of time, as His Holiness [the Dalai Lama]
always says, if you check yourself over a period of five years, then you can see some progress.
Dont look in terms of day-to-day. Its not going to always get better from day-to-day. Its not a
linear process. Its an up and down process, so nothing special about that; no need to get excited,
no need to get depressed. You just go ahead, plow ahead, and continue. That is this armor-like
perseverance. Very important in practice.

So perhaps we can end here with our dedication.