The View and Path of the Buddha
When we look at any spiritual path how can we understand the main purpose and the ways to approach the path? Whatever spiritual path we consider to learn and apply, it is important to understand how it looks at the world, at reality, because that is the basis of the path. From that basis there would arise the understanding of what it is that we are trying to reach as a final result. Finally, then we would look at how to apply the path in order to reach the result. These points can be expressed as: The view, the practice, the conduct and the result. The view basically means how we look at the world and reality from the point of view of this spiritual path. The result is of course what we are aiming to reach. The practice constitutes the exact application of spiritual practice based on the view so that we move towards the result. The conduct means the ways in which the path is integrated into life. If we look at the Buddhist spiritual tradition we will find many different ways to understand and express these four aspects depending on the different levels of teaching and depth of understanding. However, regardless of these differences there are some common main points that represent the essence of this path and that all practitioners should understand clearly.
The View
The view, or the way we look at
reality, is the most important point, because if our view of reality is very
distant from the way things really are, no matter what kind of practice we do
it becomes very difficult to reach any direct experience of the ultimate nature
of reality. There are many ways, at different levels of depth and subtlety, to
express the Buddha’s view, but in general as it says in the Lankavatara Sutra: “As
all things are unreal, there is neither defilement nor purity; things are not
as they are seen, nor are they otherwise”
Those words from the Lankavatara Sutra
represent the essence of the Buddhist view regarding reality. Which in short
means that the ordinary perception of reality as things really existing,
substantial and made of separate things, like the world, phenomena and beings, is
not correct. The dualistic and biased way of seeing things as good and bad,
pure and impure also is incorrect, based on delusion. Just as a rainbow appears
clearly in the sky, and yet there is no substance or real existence as a ‘thing’
in the rainbow, in the same way all phenomena appear but lack true, independent
and substantial existence.
A way to summarize the distinctive
feature that represents the Buddha’s view and is unique to Buddhism is through the
four seals: 1) all compounded things are impermanent 2) all emotions are
suffering 3) all phenomena are empty (they lack true independent existence)
including the self of the individual 4) Nirvana is true peace and is freedom
from extremes (extremes of: things truly exists, nothing at all exists, both or
neither).
The Practice
How
can we then actualize the view and come to the direct discovery of the way
things really are? Even though in the ultimate sense there is no impurity or
imperfection anywhere, while we remain in delusion some relative spiritual
practice is needed in order to mature the mind and to discover our real
condition. Fundamentally the practice is that which leads us beyond the dualist
and confused ways in which we perceive ourselves and reality. In the Buddhist path there
many approaches to practice, from the most relative and elaborated levels up to
the most simple and direct. These many approaches are needed because not everyone
enters the path in the same way and with the same individual situation.
However, in essence the main point is to break free from illusory ways of
knowing reality, to dissolve grasping to a self, and break down the veil of
duality. Another way to understand practice is as the way we bring the
understanding of the view into a practical experience, so we come to discover
the ultimate view directly, beyond thought and concept.
In general the practice
can be said to be the union of the two aspects of shamata and vipasyana. Through
the practice of shamata the mind is freed of grasping and rejection, it is
freed of disturbing emotions and stops chasing after the objects of delusion,
discovering peace. Through the practice of vipasyana the mind comes to know
directly its luminous nature. The union of these two aspects of shamata and
vipasyana brings the direct seeing of the empty, clear and luminous nature of
mind itself. The exact meaning and practice of shamata and vipasyana varies, it
depends on which type of approach is being applied, so in this way we can learn
exactly how to practice based on the approach we are following.
Conduct
As
we move about in the world, as spiritual practitioners aiming at awakening, how
are we to orient our behavior in a way that supports our path and practice? As
practitioners we understand that the path is a whole, a totality of experience
and is not just limited to a short session of spiritual practice or study done
once in a while. The way to integrate our path into all aspects of life is the
aspect of conduct.
In general conduct can be summarized as: Not falling into extremes, acting according
to causality and with compassion.
Not falling into extremes means
that we act in the world without falling into extreme views regarding the
existence of things. That means we understand that everything lacks true and
independent existence. However, the conduct or way of behavior needs to follow
the principle of cause and effect – that is – positive and virtuous actions
lead to positive results and happiness. Negative and destructive actions lead
to suffering and confusion. As we try to apply our path to free ourselves from
deluded ways of knowing reality and suffering, we cultivate a feeling of
compassion for all beings that are also in that situation, with the aspiration
that all might come to discover their true nature and experience the happiness
and peace of Buddhahood. In this way our conduct will not fall into extremes
and becomes part of the totality of the path.
Result
The
result that we aim for in the Buddhist context is not some fabricated idea, a
place or situation. The result is not an object that can be conceptualized,
because if it was then it would be just another mind-made idea. The result is
an ‘elimination’. It is the removal of all disturbing emotions and of all
delusions that prevent the mind from knowing the true condition of reality. It
is the collapse of duality, and of perceiving things in deluded ways. It is the
removal of all suffering and of the illusory ‘I’ that is the subject of relative
experience. The actual condition of ‘how it is’ once all these things dissolve
and disappear, that ultimate condition, is impossible to describe or express, it
is the fully awakened state.
The Yanas
The explanation of the view,
practice, conduct and result that was just described is only a general summary,
which can be said to describe the Buddhist path in general. However it’s important
to understand that within Buddhism there many different approaches, and each
approach would explain these aspects in its own way. The different ways in
which each approach presents the view, practice, conduct and result, are not
contradictory, but different levels or approaches of understanding. There are
different ways to classify the approaches to awakening based on different
levels of teachings from the Buddha, and each one is referred to as a Yana, or ‘way’.
One such method to classify the different approaches is the division into nine
yanas, or nine ways to attain enlightenment, which are: Shravakayana,
Pratyekabuddhayana, Mahayana, Kryatantra-yana, upatantra-yana, yogatantra-yana,
mahayogatantra-yana, anuyogatantra-yana and Atiyoga-yana. Each of these nine ways provides a complete
path to total awakening, and would presents its own complete presentation of
the View, Practice, Conduct and Result.
In the case of Atiyoga-yana for
example, and in a very brief and short way, these aspects could be explained
as:
All phenomena of the relative
world and of nirvana are in the nature of the inseparability of emptiness and intrinsic
primordial wisdom. The primordially pure intrinsic wisdom of the mind itself is
the View.
The practice is to recognize the
natural state of the mind and intrinsic awareness, free from fixations,
allowing the spontaneous self-liberation of all thoughts.
The conduct is to act in the
world without losing the natural state, free from fixation or grasping, and in harmony
with the cause and effect.
The result is the complete
realization of the intrinsic ultimate nature which was always perfect since the
beginning, free from any obstacle.
