DarwidHalim wrote:FOr those who can see emptiness, they will not live in the fabrication of idea.
They are free from arising, passing away, and alteration.
Direct realization requires the development of the complete and unerring causes and conditions of awakening. Kamalaśīla's Second Bhāvanākrama:
- Intelligent people who wish to rapidly attain omniscience should endeavor to fulfill the necessary causes and conditions which bring omniscience about. It is impossible for omniscience to arise without causes since this would entail the absurd consequence whereby everyone could be omniscient all the time. If it could arise independently, it could exist everywhere without obstructions, and again, everybody would be omniscient. Moreover, all functional things depend exclusively on causes because they only occur for certain persons at certain times. And so, because omniscience does not arise for everybody everywhere at all times, it most certainly depends upon causes and conditions.
Also, from among those causes and conditions, one should rely on unerring and complete causes. If one engages in erroneous causes, even exerting oneself for a very long time, the desired fruition will not be obtained. For example, it would be like milking a cow's horn. Furthermore, an effect will not arise if all of its causes are not practiced. If a seed or any other cause is missing, then the result, such as a sprout, will not arise. Therefore, someone seeking a particular result should develop its unerring and complete causes and conditions.
And if there weren't obscurations to be eliminated all sentient beings would already be effortlessly liberated. Khenpo Shenga's commentary on the Madhyāntavibhāga:
- The obscurations associated with the factors of enlightenment are as follows: Lacking a thorough knowledge of the basis hinders the applications of mindfulness. Laziness hinders the authentic eliminations. The deterioration of meditative absorption obstructs the bases of miraculous power. This occurs due to two factors: (1) lacking intention, diligence, volition, or discernment, and (2) not having sufficiently cultivated the formations associated with relinquishment. Not developing the factors conducive to liberation obscures the faculties, while the weakness of these faculties obstructs the powers. Flaws that relate to view hinder the aspects of enlightenment from arising and flaws that relate to the negative tendencies obstruct the aspects of the path.
And Ju Mipham's commentary on the Madhyāntavibhāga:
- [T]here are an infinite number of obscurations that can be discussed, but in brief, these obscurations all fall into two categories: the afflictive obscurations and cognitive obscurations. The afflictive obscurations obstruct liberation and are the cause of cyclic existence. The cognitive obscurations, on the other hand, are explained to obstruct the direct perception of all objects of knowledge....
If this is not accepted, one will fail to comprehend properly the final liberation in which all of the obscurations are relinquished. Neither will one be able to understand issues such as the remedies that enable one to eliminate these obscurations. Consequently, one will be unable to provide a solid explanation of the principles of the path.