An Outline of the Path to Enlightenment
Dr. Nick Ribush
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The Buddha taught so that beings would be happy and satisfied. Having
attained the ultimate happiness of enlightenment himself, out of love and
compassion for each sentient being he wanted to share his experience with
them all. But he could not transplant his realizations into the minds of
others, remove their suffering by hand or wash away their ignorance with
water-he could only teach them to develop their minds for themselves, as
he had done. Thus he showed the path to enlightenment.
The nature of the mind
Beings with mind are two: buddhas and sentient beings. Buddhas were once
sentient beings, but through completing the practice of Dharma they fully
purified their minds of both gross and subtle obscurations and attained
enlightenment, or buddhahood.
Sentient beings are also two: those beyond cyclic existence (samsara) and
those within. Those beyond cyclic existence (arhants) have purified their
minds of the gross obscurations but not the subtle. Samsaric sentient
beings are suffering from both levels of obscuration and are under the
control of the disturbing negative minds (delusions) and their actions
(karma).
The mind, or stream of consciousness, is formless-it has no shape or
color. It is impermanent, that is changing from moment to moment. All
impermanent phenomena are the products of causes, thus so is the mind-it
does not arise from nothing. Furthermore, since effects must be similar in
nature to their principal causes, the principal cause of the mind must
also be formless and not some material substance such as the brain.
The mind proceeds from a previous state of mind; each thought moment is
preceded by a prior thought moment and there has never been a first.
Moreover, each mind comes from its own previous continuity and not from
another mind such as some "cosmic consciousness" or the minds of one's
parents. Hence, each individual's mind is beginningless. And just as
physical energy never goes out of existence, disappearing into
nothingness, so too does mental energy continue forever; only its state
changes.
How is it possible to attain enlightenment?
The mind is different from empty space, which is also formless, in that it
has clear light nature and the ability to perceive objects. Our minds are
like mirrors smeared with filth-our minds' clear light nature is polluted
by the delusions. However, just as the filth is not inextricably mixed
with the potentially pure, clear mirror beneath, similarly the delusions
are not one with the mind. An appropriate method such as washing with soap
and water will clean the mirror; the right way to purify the mind of the
delusions and their impressions, the subtle obscurations, is to practice
Dharma. This results in the ultimate happiness of enlightenment and, since
the minds of all sentient beings have clear light nature, all have the
potential to become buddhas. The difficulty lies in finding the
opportunity and the interest to practice Dharma.
This precious human rebirth
Even if we have the opportunity and the interest, we have to be taught to
practice. Finding a perfectly qualified teacher is the most important
thing in life, and once we have found this teacher we must follow him or
her correctly-this is the root of the path to enlightenment.
Sentient beings in cyclic existence are of six types: those in the three
lower realms-hell (narak) beings, hungry ghosts (pretas) and animals-and
those in the three upper realms-humans, "non-gods" (asuras) and gods
(suras). The sentient beings in the three lower realms cannot practice
Dharma because they are oppressed by the heavy sufferings of ignorance,
deprivation and pain. In the three upper realms, only humans can hope to
practice Dharma-the suras and asuras are too distracted by enjoying high
sense pleasures or squabbling over them.
Even amongst human beings it is extremely difficult to find the freedom
and circumstances to practice perfectly. Most are born at a time or in a
place where there are neither teachers nor teachings. Even when born at an
opportune time or place there will be either personal or environmental
hindrances to practice. If, upon reflection, we find ourselves with the
perfect chance, we should rejoice and enthusiastically make the most of
our precious opportunity.
As Dharma practitioners, the least we can do is strive for the happiness
of future lives, that is rebirth in the upper realms. If we are wiser we
shall try to attain the everlasting bliss of nirvana, liberation from the
whole of cyclic existence. And the wisest amongst us will realize that we
have a chance to reach the ultimate goal of enlightenment for the benefit
of all sentient beings and will set their minds on that alone. Every
single moment of our precious human lives gives us the opportunity to
purify eons of negative karma and take giant steps towards enlightenment
by engaging in the profound practices of the Mahayana path. Wasting even a
second of this life is an incalculable loss.
How do we waste our lives? By following the attachment that clings to the
happiness of just this life. Practicing Dharma means renouncing this life,
that is the happiness of this life.
All sentient beings want happiness and do not want suffering, but these
desires alone are insufficient for them to accomplish their goals. Most
sentient beings do not know that happiness and suffering are the result of
both principal and secondary causes. Most recognize the secondary, or
contributory, causes, such as food, liquid, cold, heat and other sense
objects and environmental conditions, but consider these to be the true
causes of happiness and misery. Thus most of us are outward-looking and
materialistic in our pursuit of fulfillment.
However, the principal causes, the mental imprints, or karmas, are what
determine whether we shall experience happiness or suffering when we come
into contact with a particular sense object. Positive karmas bring
happiness, negative suffering. If we want to be happy all the time, under
any circumstances, we have to fill our minds with positive karma and
completely eradicate all the negative. It is only through practicing
Dharma that we can do all this, and practicing Dharma means first
renouncing this life. On this foundation all other practices are built.
Dharma practitioners do not care whether this life is happy or not-they
are far more forward-looking than that-and just through this sincere
change in attitude they experience more happiness in this life than do
most others. And they create much positive karma, which brings better and
happier future lives, and liberation from samsara. Those who work for this
life alone rarely experience contentment, create much negative karma, and
suffer in many lifetimes to come.
Simply desiring a better future life is not enough: we have to create the
cause of an upper rebirth consciously and with great effort, by practicing
morality. And to receive a perfect human rebirth, with its eight freedoms
and ten richnesses for Dharma practice, we must also practice generosity
and the other perfections of patience, enthusiastic perseverance,
concentration and wisdom. Finally, all these cause have to be linked to
the desired result by stainless prayer. Hence it is easy to see why a
perfect human rebirth is so hard to get-it is extremely difficult to
create its cause. One virtually has to have a perfect human rebirth in
order to create the cause for another.
Impermanence and death
We are certain to die but have no idea when it will happen. Each day could
be our last yet we act as if we were going to live forever. This attitude
prevents us from practicing Dharma at all or else leads us to postpone our
practice or to practice sporadically or impurely. We create negative karma
without a second thought, rationalizing that it can always be purified
later. And when death does come, we die with much sorrow and regret,
seeing clearly but too late how we lost our precious chance.
By meditating on the certainty of death, how our lives are continuously
running out and how uncertain is the time of death, we shall be sure to
practice Dharma and to practice right now. When we meditate further on how
material possessions, worldly power, friends and family, and even our most
cherished body cannot help us at the time of death, we shall be sure to
practice only Dharma.
Our situation is this: we have been born human with all the conditions of
a perfect human rebirth, but so far our lives have been spent almost
exclusively in the creation of negative karma. If we were to die right
now-and where is the guarantee that we won't?-we would definitely be
reborn in one of the three lower realms, from which it is nearly
impossible to escape. But ignorance prevents us from recognizing the
urgency and danger of our position, and instead of seeking an object of
refuge we relax and spend our time creating only more negative karma.
Refuge
When we have a problem we usually take refuge in sense objects: when we
are hungry we eat food; when thirsty we drink something. These things may
help solve such superficial problems temporarily, but what we really need
is a solution to our deepest, most chronic problems: the ignorance,
attachment and aversion so firmly rooted in our minds-the source of all
suffering.
When we are seriously ill we rely on a doctor to make the diagnosis and
prescribe the appropriate medication, and on a nurse to help us take it.
We are now suffering from the most serious illness there is, the disease
of the delusions. The supreme physician, the Buddha, has already made the
diagnosis and prescribed the medicine, the Dharma; it is up to us to take
it. The Sangha, the monastic community, help us put the Dharma teachings
into practice.
Following karma
What does it mean to take the medicine of Dharma, to put the teachings
into practice? The Buddha has shown us the nature of reality; now we must
try to live in accordance with it by observing the law of karma, cause and
effect. Positive karma brings happiness, negative suffering. Actions of
body, speech and mind leave positive or negative imprints on the
consciousness, which are like seeds planted in the ground. Under suitable
conditions they ripen and produce their results.
The positivity or negativity of a particular action is determined
primarily by the motivation behind it and its effect, not by its outward
appearance. Basically, actions motivated by the desire for the happiness
of just this life are negative, whereas those motivated by the desire for
happiness in future lives, liberation or enlightenment are, if
appropriate, positive. Since we have neither the insight to detect the
true motivation for our actions nor the clairvoyance to determine their
effects, the Buddha laid down a fundamental code of moral conduct for
beginners to follow: the ten moralities. Actions opposite to these are
negative, the ten non-virtues: three of body (killing, stealing, sexual
misconduct), four of speech (lying, slandering, speaking harshly,
gossiping), three of mind (covetousness, malice, wrong views). In
practice, we must avoid creating negative actions and purify the imprints
that those of the past have left on our mind streams. We must develop
whatever positive tendencies we have and acquire those that are missing.
In this way we shall gradually develop our minds to perfection and
experience ever-increasing happiness as we do.
Renunciation of suffering
The happiness we experience in samsara is dangerous because we get
attached to it very easily. However, while it appears to be happiness, it
isn't true happiness: it never lasts and it always changes into suffering,
and in fact is merely a lessening of the suffering we were just
experiencing. Just as we feel aversion to obvious sufferings such as pain,
illness and worry and want to be free of them, so should we renounce
transient pleasures and even upper rebirths and strive single-pointedly to
escape from samsara. The fully renounced mind, the first of the three
principal teachings of Buddhism, is that which yearns for liberation day
and night. It is the main source of energy for those who seek nirvana, and
serves as the basis for their development of perfect concentration and
right view of reality as they proceed towards their goal of arhantship.
Working for others
Equanimity
But it is not enough to strive simply for one's own liberation. We are the
same as all other sentient beings in wishing for all happiness and freedom
from even the tiniest suffering, and it is selfish and cruel to desire and
strive for everlasting bliss and perfect peace for ourselves alone. The
most intelligent will see that until each and every sentient being has
finally found the highest possible happiness, one's responsibility to
others has not been fulfilled. Why responsibility? Because all our past,
present and future happiness up to and including enlightenment depends on
all other sentient beings without exception. It is our duty to repay this
kindness.
The first hindrance we must overcome is our chronic habit of feeling
attached to some sentient beings, averse to others and indifferent towards
the rest. As our ego-the wrong conception of the way we exist-makes us
feel "I" very strongly, we strive for our egoistic happiness and shy away
from whatever we deem unpleasant. We associate various sense objects with
these feelings, and when these objects happen to be other beings, we label
them "friend," "enemy" and "stranger." As a result, we become strongly
attached to and do as much as we can to help our friends, we hate and try
to harm our enemies as much as possible, and avoid and ignore the vast
majority of sentient beings, strangers who we feel are totally unconnected
with either our happiness or our problems. Therefore, we have to train our
minds to feel equanimity towards all sentient beings, to feel them all
equally deserving of our efforts to help them find the happiness they
seek.
Even in this life, the friend to whom we are attached and who we try to
help so much has not always been our friend. Earlier on we had no idea of
his (or her) existence, and as he neither helped nor hindered our pursuit
of happiness we categorized him as a "stranger." When later he somehow or
other gratified our ego, we began to regard him as useful, as a "friend,"
and thus fostered his attention by being nice to him and doing whatever we
could to look good in his eyes, concealing our faults in the process. But
the friendly relations between the two of us being maintained by a certain
amount of effort and a good deal of deception on both sides will not last.
Sooner or later one of us will do something to upset the other or will get
bored with the relationship. Then the other person, who appeared so
desirable, will start to become unattractive, something to be avoided.
Gradually, or even suddenly, the relationship will deteriorate and we
shall become "enemies." Of course, this doesn't always happen, but all of
us must have had experiences like it.
Hence, the labels of friend, enemy and stranger we apply to others are
very temporary and not based on some ultimate aspect of reality to be
found in the other. They are projected by the ego on the basis of whether
that person is useful for our own happiness, causes us problems, or does
not seem to be involved one way or the other.
In some previous lives our best friends of this life have been our worst
enemies. The same is true of our enemies of today-in previous lives they
were parents, friends and strangers too. As these ever-changing samsaric
relationships are beginningless, we can see that each sentient being has
functioned as our friend, enemy and stranger, taking each role an infinite
number of times. Thus all sentient beings are equal in this way, and none
are more deserving of our help than others, irrespective of the tunnel
vision of our present view. Furthermore, as long as we remain in samsara
these relationships will continue to change. Therefore, there is no reason
to be attached to our friends, who will soon become harm-giving enemies,
or to hate our enemies, who are sure to become beloved friends. By fully
opening our minds and seeing things in the broadest possible perspective
we shall see all sentient beings as they really are-equal-and all will be
attractive and dear.
Seeing all sentient beings as mother
If all sentient beings have been our enemy perhaps we should try to harm
them all equally! While it may be true that, out of ignorance and anger
they have all hurt us in the past, their kindness far exceeds their
cruelty. By depending equally on every single sentient being, and only by
this, we receive the sublime, everlasting happiness of enlightenment. Even
in a worldly way has each sentient being been kind-all have been our
mother.
Each sentient being has had an infinite number of rebirths, but the mother
of this life has not been the mother of each of our previous lives.
Usually we have not even been born together in the same realm or in the
same type of body. There is no samsaric body or realm that has not been
experienced by any sentient being and no time that sentient beings first
began to be mother. Thus each sentient being has been our mother an
infinite number of times and, constantly keeping this fact in mind, we
should try to see each one as mother. Imagine that our mother had been
caught in a fire and burnt beyond recognition-we know it's her but can't
tell by looking; it's the same stream of consciousness, and we feel
incredible compassion for her unbearable suffering. Similarly, if we have
done the above analytical meditation properly, when we see insects, for
example, we shall feel that they are our mother of a previous time-it is
the same stream of consciousness-but having to undergo the great suffering
of being trapped in such as unfortunate body. Hence love and compassion
will arise whenever we see any sentient being.
A mother's kindness
Why do we easily feel love and compassion for our mother? Because our love
and compassion are impure, partial. They are not directed equally at all,
only towards those who help us, our "friends." And our mother is the best
friend of all.
We must meditate on just how kind our mother has been. She happily
underwent many difficulties to bear us; she fed us and protected us from
harm when we were helpless; she taught us to speak, walk and look after
ourselves; she ensured we had a good education; she provided us with the
necessities and enjoyments of life. She has always put our welfare ahead
of hers: who else has been so kind? The more we recollect the kindness of
the mother, the greater will be our affection for her-this is natural. The
more we recognize other sentient beings as mother, the greater will be our
affection for them all. And the greater will be the thought of repaying
their kindness.
Repaying kindness
Wanting to repay others' kindness is also a natural and positive emotion.
The repayment should at least equal the kindness shown. Since we receive
enlightenment from each and every mother sentient being, it is our
responsibility to see that each also receives it.
Cherishing others
The greatest hindrance to enlightenment is the self-cherishing mind, which
puts one's own happiness ahead of everybody else's and causes us to act
accordingly. Every personal problem we have ever experienced has come from
this; so too has every interpersonal problem, from the smallest argument
among children to wars between nations. The more we think about it the
more we shall see that the self-cherishing mind is the most dangerous
phenomenon in existence. Yet it can be destroyed and replaced by the mind
that cherishes others, putting oneself last of all. This is the greatest
mind we can generate-from it arises the state of enlightenment. We must
cultivate the mind that cherishes others.
>From seeing that no sentient being, ourselves included, wants or deserves
happiness and freedom from suffering more than any other, a feeling of
equality arises. As the desire for these ends is the same, why should I
act as if my happiness were more important than anybody else's? There can
be no logical justification for such an attitude. Moreover, if all
suffering-from the smallest to the greatest-arises from the
self-cherishing mind, surely I should wait not a moment longer to destroy
it completely. Thinking like this, we engage in the practice of exchanging
self for others.
Exchanging self for others is not a physical practice. It means that so
far, since beginningless time, we have been going around harboring the
thought deep in our hearts, "My happiness is the most important thing
there is." It may not be conscious, but its presence is reflected in our
actions. So now, instead of putting ourselves first we out ourselves last:
"My happiness is the least important of all." Through this we can destroy
the self-cherishing mind.
The practice of taking and giving
We also practice the meditation of taking the suffering of others upon
ourselves and giving them all happiness. Visualizing all sentient beings
in the three realms undergoing their respective sufferings, we inhale all
those sufferings in the form of black smoke, which smashes the
self-cherishing conception at our hearts. When we exhale we send out pure
white light, which reaches all sentient beings, bringing them everything
they want and need, temporally and spiritually-all the realizations of the
path, from devotion to the spiritual master to enlightenment. We visualize
all sentient beings in the aspect of buddhas.
Arising from this meditation we may feel it was of no use-all the sentient
beings are still suffering, just as they were when we started it. But each
time we do this meditation we damage our self-cherishing mind and take a
giant step towards enlightenment.
Generating bodhicitta
We should wish sincerely and pray from the bottom of our hearts: "May all
sentient beings be free from all suffering and ignorance and find the
perfect bliss of enlightenment." Feeling it our responsibility to see them
there, we should vow to bring about each sentient being's enlightenment
ourselves, and understand what we must do to fulfill this obligation. In
our present condition we can't even guarantee ourselves temporal
happiness-how can we hope to bring others to perfect bliss? Only a buddha
can lead others to buddhahood, therefore, each of us must reach that state
in order to help others get there. Thus we determine: "For the sole
purpose of enlightening all sentient beings I shall reach enlightenment
myself." When this thought becomes a realization underlying our every
action it is called bodhicitta.
Bodhicitta is the most precious mind we can strive for-it is the principal
cause of enlightenment. It is the most virtuous mind-with bodhicitta we
can obliterate vast accumulations of negative karma and create huge
amounts of merit. It is the most beneficial mind-when we have bodhicitta,
whatever we do helps all other sentient beings in the highest way, and
when through it we have attained enlightenment, we work as buddhas for the
enlightenment of all sentient beings. To fulfil our vow of enlightening
all sentient beings we must first receive bodhicitta, by training our mind
in all the preceding meditations, starting from devotion to the spiritual
master.
To help us in this we take the sixty-four bodhisattva vows from a fully
qualified teacher and train ourselves in the six perfections of charity,
morality, patience, enthusiastic perseverance, concentration and wisdom.
Emptiness: the right view of reality
Traditional texts on the graduated path to enlightenment will deal in some
detail with the latter two perfections, but much of this is too technical
for this paper. On the prerequisite basis of perfect moral
conduct-impeccable observation of the law of karma-we develop
single-pointed concentration. Having gained conceptual insight into
emptiness, the ultimate nature of all phenomena, we use our perfect
concentration to gain direct, non-conceptual insight into the ultimate
nature of our own minds. With this achieved, we gradually develop insight
into the nature of all other phenomena.
Practicing all the analytical meditations of the path in their correct
sequence brings us the three major realizations of the fully renounced
mind, bodhicitta and right view, the wisdom realizing emptiness. Thus we
are qualified to enter the quick path to enlightenment, the Vajrayana.
Tantra: the highest path
There are two ways to reach enlightenment, one slow, the other quick. By
practicing the Paramitayana, the perfection vehicle, one may take three
countless great eons to attain the goal. Lifetime after lifetime the
bodhisattvas travelling this path take rebirth in samsara for the benefit
of all sentient beings, gradually approaching buddhahood through
development of the six perfections and other practices. We see some
examples of this in stories of Shakyamuni Buddha's previous lives (the
Jataka Tales).
But for other bodhisattvas this is too slow. Those who are filled with
compassion for the suffering of other sentient beings, who feel unbearable
at the thought of others suffering for even a second longer, who feel
other sentient beings' suffering as their own, as if they themselves had
been dipped into boiling water, who want to put an immediate end to
samsara, who are fully qualified physically and mentally, have been given
the supreme path of tantra by the Buddha.
Since this tantric path to enlightenment is the quickest, it is also the
most difficult to follow. The consequences of mistakes made by tantric
practitioners are far more serious than those made by followers of lower
paths. Thus few beings have the ability or opportunity to enter this path.
As ever, the most important thing is to have a fully qualified spiritual
master. Having established a master-disciple relationship, the most
important thing is to follow the master correctly. He will give his
students initiations, tantric vows and teachings on the two stages of
tantra, the development and the completion stages. Under his guidance, the
disciple will practice the special meditations, and for the rare and most
fortunate few it is possible to gain enlightenment in this very life, that
is entering and completing the path in a single lifetime.
This, in brief, is an outline of the path to enlightenment, as explained
by most of the Tibetan schools of Buddhism. They vary in their modes of
presentation and in the study and meditation techniques employed, but
their similarities are much greater than their differences. They all
follow the graduated path to enlightenment.
Source:
http://www.lamayeshe.com
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Update: 01-07-2003
