21. THE PATH TO LIBERATION

ON THE PATH to liberation, you must reverse the cycle of existence. To do this, you must eliminate the delusions. Although there might be different views on the identity of ignorance due to differences in philosophical views of emptiness, if you are able to totally eliminate the subtle delusions—particularly the most subtle level of ignorance—by applying the appropriate opponent forces, then you will be able to free yourself from all the other delusions. But if you apply the opponent force only to the gross levels of the delusions, you will not be able to attain a permanent liberation. The recognition of the subtle delusions can be understood only on the basis of studying the writings of the highest Buddhist philosophical school, Madhyamika Prasangika.

Of all the delusions, the worst is the ignorance which misconceives the mode of being of phenomena. This incorrect apprehension of the true nature of existence is of two types, one focusing upon the person and one upon other phenomena. It misapprehends the object as existing inherently, independently, in its own right. The opponent force which dispels such ignorance is a wisdom that focuses upon that distorted view of the object and disproves the mode of apprehension of that distorted view. Without such an appropriate opponent force, you will not be able to root out that ignorance and directly eliminate it. Since it is the ignorance mistakenly apprehending inherent existence in all phenomena that serves as the root of all other delusions, you should generate the wisdom penetrating the real nature of phenomena, which correctly perceives things as lacking such true or inherent existence.

The opponent force powerful enough to eliminate the delusions should be a wisdom which combines calm abiding and special insight. In order to cultivate an advanced meditative stabilization that is free of both subtle mental sinking and mental excitement, first of all there should be a basis: the practice of morality, an abstaining from negative actions. Therefore, the path leading to liberation is composed of the three higher trainings: the training of morality as the foundation, the training of meditative stabilization as the complementing factor, and the actual path which is the training of wisdom. By enhancing the practice of wisdom and by developing it to its fullest extent, you will be able to eliminate totally the delusions, particularly ignorance which misapprehends the mode of being of phenomena.

If the practitioner is motivated to achieve liberation for his own sake alone, he undertakes such a practice and gains the state free of delusions, the state of the arhat or “foe destroyer.” But here we are engaged in the path that is common to the middling scope, with its ultimate aim of leading to the practices of a bodhisattva. Therefore, only one practice, the training in morality, is explained here, while the practices of the remaining two trainings, concentration and wisdom, are explained later.

The development of renunciation first is very important. Although the primary aim is to work for the benefit of others, in order to develop the compassion that is strong enough to feel the unbearableness of the sufferings of others, it is very important to have renunciation focusing initially upon your own sufferings, feeling them to be unbearable. Therefore, renunciation is a cause that will later lead to the generation of compassion.

Once your realization of renunciation has become powerful, the focus should be shifted from your own sufferings to those of others. Having identified the sufferings in yourself, you will be able to compare yourself with other sentient beings and think that all other sentient beings are equal to you in having the wish to free themselves from suffering and enjoy happiness.

In order to have a pure observance of morality, it is important to recognize the factors that do not accord with morality, such as the ten non-virtues and to abstain from them. Since ignorance is a door that leads to negative actions, it is very important to recognize the discordant factors to whatever vows you may have taken—lay or monastic. Without such knowledge, although you may feel that you have not transgressed any vows, because of your ignorance you are likely to break them. Therefore, ignorance must be overcome. In order to do this, first read and study the texts concerning the vows.

Being disrespectful is another door leading to negative actions. You should cultivate respect for the Buddha and the doctrine expounded by him, by reflecting on his kindness and great qualities. If you have deep respect toward the Buddha, you will be able to hold his doctrine and the vows more dear.

The lack of conscientiousness is also a door leading to negative actions and the transgression of vows, as is having an abundance of negative emotions. Although we must apply opponent forces to all the delusions, some of us have stronger specific emotions, such as desire or anger, than others. So you should give special attention to overcoming the strongest emotion by applying its specific antidote, such as meditation on love to counter anger, on ugliness to counter attachments, on breathing for anxiety, etc. Generally, you should seek conscientiousness, thinking, “I am a follower of the Buddha and I am a spiritual being.” If you have such a faculty, you will be able to restrain and protect yourself from negative actions, even in dreams. That is how you should observe pure morality.

Any path that enables you to purify your mind from negativities is a path leading to liberation. You should not have the notion that liberation is a place far away; rather, the cessation of ignorance within your mind is liberation. It is called liberation because it is a freedom from the bondage of the sufferings and delusions. Although such a state of liberation is a very high condition, its attainment does not mark the total fulfillment of one’s aspirations. For although at that point one has attained permanent peace, freed oneself from cyclic existence, and eliminated delusions, one is not yet free from the subtle influences and the residual imprints implanted in one’s psyche by these delusions. These latent imprints still distort the appearance of phenomena and cause a dualistic view, thus obstructing the attainment of omniscience. Therefore, in terms of realization, the state of the arhat—that of personal liberation—is not final.