(1) For one of little intellect, the best thing is to have faith
in the law of cause and effect.
(2) For one of ordinary intellect, the best thing is to
recognize, both within and without oneself, the workings of
the law of opposites. [1]
[1] Another rendering, more literal, but rather unintelligible to the
reader unaccustomed to the profound thought of Tibetan metaphysicians,
might be phrased as follows: "For one of ordinary intellect [or
spiritual insight] the best thing is to recognize the external and
internal phenomena [as these are seen] in the four aspects [or
unions] of phenomena and noumena". Such recognition is to be arrived
at through yogic analysis of phenomena, manifested in or through the
cosmos. Such analysis must be based upon the realization that all
phenomena, visible and invisible, have their noumenal source in the
Cosmic Mind, the origin of all existing things. "The four aspects
[or unions] of phenomena and noumena" are:
(1) Phenomena and Voidness (Skt. Shunyata);
(2) Clearness and Voidness;
(3) Bliss and Voidness;
(4) Consciousness and Voidness.
Upon each of these "unions" a vast
treatise could be written. Here we may briefly state that Phenomena,
Clearness, Bliss, and Consciousness represent four aspects of
phenomena in opposition to their corresponding noumena, voidnesses.
The Shunyata (Tib. Stong-pa-nyid), the Voidness, the Ultimate Source
of all phenomena, being without attributes, or qualities, is humanly
inconceivable. In the Mahayana philosophy it symbolizes the
Absolute, the Thatness of the Vedantists, the One Reality, which is
Mind.
(3) For one of superior intellect, the best thing is to have
thorough comprehension of the inseparableness of the knower,
the object of knowledge, and the act of knowing. [1]
[1] It is usual for the guru, somewhat after the manner of the Zen
gurus of Japan, to put the problem before the shishya (or disciple)
in the form of a series of interdependent questions such as the
following: Is the knower other than the object of knowledge? Is the
object of knowledge other than the act of knowing? Is the act of
knowing other than the knowledge? Similar series of questions are
set forth in The Epitome of the Great Symbol, pp. 78, 80, 98, 102.
(4) For one of little intellect, the best meditation is complete
concentration of mind upon a single object.
(5) For one of ordinary intellect, the best meditation is
unbroken concentration of mind upon the two dualistic concepts
[of phenomena and noumena, and consciousness and mind].
(6) For one of superior intellect, the best meditation is to
remain in mental quiescence, the mind devoid of all thought-
processes, knowing that the mediator, the object of meditation,
and the act of meditating constitute an inseparable unity.
(7) For one of little intellect, the best religious practice is
to live in strict conformity with the law of cause and effect.
(8) For one of ordinary intellect, the best religious practice
is to regard all objective things as though they were images
seen in a dream or produced by magic.
(9) For one of superior intellect, the best religious practice
is to abstain from all worldly desires and actions [regarding
all sangsaric things as though they were non-existent].
(10) For those of all three grades of intellect, the best
indication of spiritual progress is the gradual diminution of
obscuring passions and selfishness.
These are the Ten Best Things.
