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The Four Noble Truths
»» FIVE: THE TRUTH OF THE PATH

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Tứ diệu đế - Chương V: Đạo đế (Chân lý về con đường thoát khổ)

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If we accept that liberation is an achievable goal, how is it possible to achieve it? This question brings us to the fourth Noble Truth, which deals with the true path.

According to the Madhyamaka explanation, the true path should be understood in terms of developing a direct intuitive realization of emptiness. This is because the intuitive realization of emptiness leads directly to the attainment of cessation. However, in order to have such a realization one must have a basis in single-pointed meditation, since this is what leads to an experiential knowledge of emptiness. The point at which an individual attains that experiential knowledge is said to be the beginning of what is called the Path of Connection or Path of Preparation, and the point at which he gains direct intuitive realization of emptiness is called the Path of Seeing.

The experiential knowledge of emptiness must in turn be based on an intellectual understanding of emptiness, developed through inference. Indeed, without that, it is impossible to attain a meditatively-based experience of emptiness. That initial stage of developing intellectual understanding is part of what is known as the Path of Accumulation. The threshold of this path is the point where the practitioner develops a genuine aspiration to attain liberation - and this we consider to be the very beginning of the Buddhist Path.

The Shravakayana Path

Even before we embark upon the Path, a great deal of preparation is necessary. To begin with, the most important practice is that of the three higher trainings: the trainings in morality (Skt. shila), concentration or meditation (Skt. samadhi), and wisdom or insight (Skt. prajna).

The scriptures generally describe the transition from one stage to another in terms of a meditator’s experience. It is important to understand, therefore, that the actual path on which the individual travels is that of his or her progressively deepening knowledge and realization of emptiness, technically known as the wisdom aspect of the path. Moreover, the wisdom that realizes emptiness must be developed within the context of the union of the single-pointedness of mind and penetrative insight, known as the union of shamatha and vipashyana.

In order to experience a union of these two, we have to develop shamatha first, for only this will enable us to channel our energy and concentration. Training in shamatha is therefore key. For it to be successful two factors must be present, namely the application of mindfulness and the application of mental alertness. These two capacities themselves will only develop successfully if our single-pointedness of mind is based on an ethically sound life, in which we apply discipline both to our attitude and to our way of life. This, of course, underlines the fundamental importance of morality. So now we can see how the three trainings are connected to each other.

All of these practices are common to both the Shravakayana and the Mahayana.

The Mahayana Path

We must now look at another important aspect of Buddhism, namely the way that the entire teaching of Buddha is founded on compassion. Compassion is the very foundation of the Dharma. The practice of enhancing our good heart and developing an altruistic mind is aimed at deepening our understanding of compassion, and invigorating the compassionate potential that exists within us. It is on the basis of profound compassion that we develop the altruistic aspiration to seek enlightenment for the benefit of all.

Traditionally this is called the generation of bodhichitta. What is bodhichitta? In Maitreya’s Abhisamayalamkara bodhichitta is described as having two motivating factors: the first is genuine compassion towards all beings, and the second is recognition of the need to attain full enlightenment in order to fulfil the welfare of others. Indeed, to develop the altruistic mind of bodhichitta, it is not enough to have mere compassion. Bodhichitta must be based on a compassion which carries a sense of responsibility so that you are willing to take upon yourself the task of helping others.

This sense of responsibility will only arise if you have generated a spontaneous, genuine compassion which extends to all sentient beings without exception. This is universal compassion. It is called mahakaruna or ‘great compassion’ to distinguish it from ordinary compassion which is limited. However, this itself will not arise unless you have genuine insight into the nature of suffering, both your own suffering and that of others. You recognize your state as being one of suffering, then you will also feel a genuine empathy and connection with others. So far as gaining insight into the nature of suffering is concerned, reflection on the first Noble Truth, the Truth of Suffering, will assist you in deepening your insight.

For an altruistic practitioner, it is important to realize that attaining liberation for oneself alone is not enough. Not only is it individualistic, but even from the point of view of one’s own path to perfection, it is not a state of full awakening.

It is therefore crucial to nurture our natural empathy and our sense of closeness with others. One of the methods described in the Buddhist scriptures for doing this is to imagine that all beings are your mothers, or someone else who is dear to you. You awaken the compassion you naturally feel for your mother or someone dear, and extend it to all other beings. In this way you develop a natural and spontaneous empathy. However, empathy cannot arise if your emotions towards others fluctuate due to the fact that you view some as enemies and others as friends. That discrimination has to be overcome first, and for this the practice of equanimity is fundamental.

A different method is presented by Shantideva in The Guide to the Bodhisattva’s Way of Life (Bodhicharyavatara). He explains a way of cultivating genuine empathy by considering others as equal to oneself. For example, just as you personally wish to be happy and overcome suffering, others too have a similar desire, and just as you have the right to achieve this, so do they. With that sense of equality you reverse your self-centred perspective, putting yourself in others’ shoes and relating to them as if they were dearer to you than you are to yourself.

According to the Tibetan tradition, these two different methods are combined and then meditated upon. Once you have gained even a simulated experience of the altruistic mind as a result of your reflection and meditation, then the custom is to stabilize and reinforce it by participating in a ceremony where you explicitly generate bodhichitta. This should then be followed by a keen desire to engage in the activities of a bodhisattva. According to tradition, the practitioner formally takes the vows of a bodhisattva at that point. The bodhisattva ideal, or the activities of a bodhisattva, are summed up in the Three Precepts: the first is the precept of refraining from negative actions; the second is the precept of deliberately engaging in virtuous actions; and the third is the precept of helping others.

From the point of view of how causal practices lead to a resultant state, bodhisattva practices are also sometimes described in terms of the two accumulations: the accumulations of merit and wisdom. The two accumulations come together in the union of method and wisdom and, in the Buddhist path, should never be separated.

The Vajrayana Path

The profundity and sophistication of Tantra or Vajrayana stem from the practice of unifying method and wisdom. To put it very briefly, one of the unique features of the union of method and wisdom in the Vajrayana teachings is that the practitioner first subjects his or her perception of self and the world to an understanding of emptiness, and dissolves everything into emptiness. That cognition of emptiness is then visualized (imaginatively, of course, at the beginning) as the perfect form of a meditational deity. Next, you reflect on the non-substantial or empty nature of that deity. So within one instance of cognition, both method and wisdom are present and complete: there is visualization of a deity and at the same time an understanding of the empty nature of that deity.

Within the Vajrayana tradition there are four principal classes of tantra according to the Gelug, Sakya and Kagyu schools,- these are Kriya tantra, Carya tantra, Yoga tantra, and Highest Yoga tantra (Anuttarayogatantra). The first two classes do not involve taking Vajrayana vows, - it is in the Yoga tantra and Highest Yoga tantra that tantric vows are taken. The Highest Yoga tantra also has meditative practices which use various physiological elements, such as visualizing the energy channels of the body, the energies that flow within the channels, the ‘subtle drops’, and so on. In all of these various types of meditation the key is always the aspiration of bodhichitta and insight into emptiness. Without these two factors none of them would even be considered to be Buddhist practices.

However, in some very reliable and authentic texts belonging to Yoga tantra, it is said that the Vajrayana path can also be based on the understanding of emptiness held by the Chittamatra school, not necessarily on that of the Madhyamaka. Despite this, I feel that if tantric practice is to be comprehensive, and if one is to attain full realization of the tantric path, an insight into emptiness based on the Madhyamaka is actually crucial.

Advice on Following the Buddhist Path

There are three pieces of advice I would like to share with you.

The first is to say that unless you are able to establish a firm grounding in the basic practices of the Buddha Dharma, such as those I have outlined, then even the supposedly profound practices of the Vajrayana will have no effect. The point is that for a practising Buddhist, it is really vital to develop an understanding of the Four Noble Truths, and to meditate upon them. Meditation should therefore be an essential part of your practice, and include both shamatha and vipashyana.

Another important factor is your determination. You should not imagine that all these developments can take place within a few days or a few years; they may even take several aeons, so determination is evidently vital. If you consider yourself a Buddhist and want to really practise Buddha Dharma, then right from the start you must make up your mind to do so until the end, regardless of whether it takes millions or billions of aeons. After all, what is the meaning of our life? In itself, there is no intrinsic meaning. However, if we use life in a positive way, then even the days and the months and the aeons can become meaningful. On the other hand, if you just fritter your life away aimlessly then even one day feels too long. You will find that once you have a firm determination and a clear objective, then time is not important.

As Shantideva writes in this beautiful prayer:

For as long as space exists
And sentient beings endure,
May I too remain,
To dispel the misery of the world.

His words really convey a certain understanding to me, and they are so inspiring.

My final point is that the more impatient you are, and the more you want the way that is quickest, cheapest or best, the more likely you are to obtain a poor result. So I suggest this is the wrong approach.

CONCLUSION

If I were to essentialize my talk, I would say that if your understanding of the Four Noble Truths arises from deep reflections such as these, then you will gain a profound admiration for the Dharma, which is the true Refuge, and you will also develop a conviction in the possibility of actualizing the Dharma within yourself. On the basis of such a conviction you will be able to develop genuine de-votion in the Buddha, the master who showed you the path, and you will also have a deep respect for the Sang-ha members who are your spiritual companions on the path.

If your understanding of the Three Jewels is based on a realization of the Four Noble Truths that is as profound as this, then whenever you think of Buddha, Dharma, and Sangha, they will come alive for you with renewed freshness. This is what is meant by Going for Ref-uge.

In fact, to summarize even more succinctly, the whole of the explanation I have given here is to show what is meant by Going for Refuge in the Three Jewels.

Although my own practice is very poor, very poor indeed, and although I recite mantras and visualize certain mandalas, even so the main emphasis of my daily prac-tice is the Four Noble Truths and bodhichitta. These two practices I feel are of real practical benefit. Sometimes I think that visualizing deities can almost be like a way of deceiving oneself. In my view we must pursue practice step-by-step, with patience and determination. If you practise in this way, then after a year or after a decade you will notice at least some improvement in yourself, and when you see that, it brings a new encouragement to continue. However, we must realize that change is not at all easy.

So now you have read these teachings on the Four Noble Truths, if you consider you are a Buddhist then please put them into practice. They should not remain merely on an intellectual level. Practice and teaching must be part of our life. The same applies, of course, to practi-tioners and believers of other faiths, such as Christians, Muslims or Jews: whatever your faith, if you accept that faith then it must become part of your life. It is not suffi-cient to attend church on Sunday and join your hands together in prayer for a few moments, if the rest of your behaviour remains the same. Whether or not you are physically in a church or a cathedral, I think the teach-ing of your own religion must be in your heart. That’s very important. Only then will you have an experience of it that is of real value, otherwise it is simply a piece of knowledge in your head and when you are faced with problems in life it won’t be of any help.

Once the teaching is part of your life, whenever you have a real problem it gives you inner strength. Also, when you grow old, or have an incurable illness, and when death finally comes, then your practice truly gives you some kind of inner guarantee. After all, death is part of life; there is nothing strange about it; sooner or later we all have to pass through that gate. At that time, whether or not there is a life after, it is very valuable to have peace of mind. How can we achieve peace of mind at such a moment? It is possible only if we have some expe-rience in ourselves that will provide inner strength, be-cause no one else can provide this for us - no deities, no gurus, and no friends. This is why the Buddha says you must be your own master.



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