Goals of Buddha’s Ways: Liberation and Enlightenment
The Goal of the Theravada—Liberation
The way to liberation consists of two steps. First, one recognizes that there is nothing permanent in the body, only innumerable atoms whirling about. Then, it becomes clear that nothing real can be found in thoughts and feelings either. Even though outer as well as inner experiences might feel real, they are actually only constantly changing streams of impressions.
This insight influences one’s attitude toward life more and more and eventually becomes a lasting experience. If there is no “I,” then what can be harmed? With the insight that there is no real self, one’s time as a target is definitively over. One cannot be attacked anymore. When pain and difficulties are there, “I suffer” automatically changes into the general observation “There is suffering.”
Here the meaning of the often misunderstood term nirvana, which is translated as “blowing out” or “extinguishing,” becomes clear. What one recognizes through the application of Buddha’s methods is that one may blow away any objects of consciousness and the idea of an independent self, but never the awareness itself.
More precisely, there are two kinds of nirvana. The so-called small nirvana is the peaceful opposite of samsara. It is just the mirror of mind, without the changing pictures in it, which only meditators recognize. It is the level that lies beyond confusion and grasping for impermanent things, which are experienced by non-liberated beings as a real outer and inner world. If this constant awareness of the experiencer is realized, then the illusion of a separate self, the reference point of all the difficulties we experience, cannot survive.
The southern Buddhist schools are satisfied with the insight that there is no self. It brings about the desired liberation, the end of one’s own suffering, and the uprooting of all disturbing emotions. From the viewpoint of the northern Buddhist paths of the Great Way, however, only the first veil, the one of the disturbing emotions, has been removed. That’s why this goal is only a station on the way before the bodhisattva path begins—the long journey to enlightenment for the benefit of all beings.
The Goal of the Great Way and the Diamond Way—Enlightenment
Whoever wants to really benefit others should not stop at liberation. Now the bliss of enlightenment is calling, and the Great Way starts. If one recognizes the striving of beings for happiness in all situations and, at the same time, notices how they constantly inflict suffering on themselves—because of their disturbing emotions and false concepts—one simply has to help them! The certainty that has already been reached— that mind cannot be harmed—is an important foundation for the complete unfolding of mind’s possibilities. Its fearless omniscience, self-arisen joy, and active, forward-looking love should now be fully expressed. They are mind’s true nature and automatically appear with the removal of its second veil, that of stiff ideas. The state thus reached is called enlightenment.
This is the other, the great nirvana, the ultimate enlightenment. Here everything that happens is experienced as pleasure and richness. If nothing appears, mind recognizes this state as its space of possibilities. If something happens, difficult or pleasant, it is mind’s free play. That both can be there, experiencer and things experienced, is its limitlessness. Regardless of what happens or does not happen, it directly shows the nature of mind.
Although tireless work with mind is required before one is able to constantly experience—even in everyday life—the radiant space that looks through the eyes of beings and listens through their ears, there is no more worthwhile path. It leads to the strongest, lasting happiness. Here, everything outer and inner appears in mind’s space, plays around, is recognized by its clarity, and again dissolves in its limitlessness.
Teachers pointedly ask their students whether inner experience and outer worlds are the same as mind, or whether they are different from it. The answer is both-and. Impressions arise and unfold in mind, are experienced through it, and dissolve back into it. Yet they behave differently and are also experienced as being different. They are like waves in the ocean. Are these waves the ocean or are they different from it?
Whoever recognizes this will stop limiting their experiences so much with concepts and will simply dwell in what is. Then one will neither be disturbed by arising thoughts and feelings nor become sleepy or confused when nothing happens. Awareness of here and now polishes mind’s mirror and brings forth its radiant power, its unlimited capacities.
Freeing mind from its veils of ignorance inevitably leads to courage, joy and active love. If one understands profoundly that one is neither the body that will decay nor the constantly changing emotions, but the indestructible timeless mind itself, then fears become rootless in an instant. Mind is like space: open and all-containing. What could harm it? Who could ever make it suffer?
Once one has reached this level of fearlessness, everything becomes an expression of the infinite richness of space. Whether coming into being or passing away, everything shows its diversity and power. Finally, the experience of mind’s limitlessness leads to skillful love. One acts for the lasting benefit of others out of mature insight, undistracted by whatever pseudo-solutions are popular.
On this level, the message is clear: no one should limit himself or herself with too much judgment. Mind can neither be improved nor harmed, and whatever thoughts and feelings may appear simply prove its many-sided power of expression. What is important is where they arise, what perceives them, and where they go. It is about the ocean underneath the waves, the mirror in which pictures appear, the consciousness that stays pure in itself regardless of whatever may appear in it. Materialistic thoughts are not a sign that one’s meditation is not good. One can simply see them as practical. Nihilistic thoughts also do not mean that one is a reincarnation of Nietzsche. One simply recognizes that such thoughts are possible. Existential experiences do not prove anything, and idealistic states may be enjoyed without attachment. Whatever appears in mind only affirms its richness, its potential, and its power. Highest wisdom is always highest joy and functioning! And one should be pleasantly surprised when it appears. It is only beyond hope and fear that enlightened awareness emerges, and then it happens by itself.
The Four Buddha Activities
Buddhas employ all their capacities of body, speech, and mind for all beings. They act continuously but without any effort. When no separation is experienced between the doer, the action, and the object, one simply playfully accomplishes the possibilities of the moment. This brings the greatest benefit possible for the most beings into the farthest future. Here no moment is experienced without the constantly fresh experience of “Aha!” and “How rich life is!”
There exist effective insights and actions against all eighty-four thousand possible veils and disturbing emotions in mind, and these insights lead to the best for beings. They transform everything and make each experience into a step on the way. Here, one roughly distinguishes between four different ways of working to influence events toward the good. These are peace-giving, enriching, fascinating, and powerfully protecting activities. Often one has only to look at events from slightly above and beyond the personal in order to have one’s life enriched by Buddha’s masterful view. This also applies to buddha activities and those who accomplish them. Every human being has certain abilities that affect others. Consciously applying them helps to give others happiness and direction.
The peace-giving person is like a jovial host who will not be satisfied until everyone else is. Blessed mainly with very cordial tendencies and a rather pear-like physique, he constantly has to take care not to be used by others or to harm himself by excessive drinking or eating. But if he manages this, he can bring closeness and warmth to many people, something that some have been lacking since childhood. It is important to make sure to direct the emotional openness that has emerged to a meaningful level that lasts.
The physical appearance of the enriching type is often quite different. He has thin bones, moves quickly, and is constantly aware of what is going on in all directions at any moment. From him, one gets the latest tips and hears what is “in.” Since he has the ability to reach and connect with many people, he should not only feel responsible for the everyday but also develop a beyond-personal view that makes him a true friend of beings. This is much more meaningful and fulfilling than constantly chasing materialistic values.
The fascinating activity is especially easy for outwardly attractive people. Because the world quickly recognizes beauty, using one’s influence makes sense. As the result of compassionate acts during former lives, beauty attracts beings. But if this benefit remains on a superficial level and one only knows the latest fashion, everyone loses what is most precious: their time.
The powerfully protecting type is the true friend of all beings. He is unshakeable, and his body and speech express these qualities. He observes with open eyes and, even in the way he holds his body, he is a few steps ahead of any development in space. When the three aforementioned types have done their part, he is still ready to help. Not too concerned about his looks and bored by the daily gossip, he is the ultimate pillar for people.
Connecting the possibilities of these activities, realized teachers unerringly act without effort for the benefit of beings. At the same time one notices that they prefer certain activities because these activities correspond to the qualities of their students. Thus very different vibrations arise within their groups. The power-field of the teachers is always effective, and it is only a question of time until the students are able to develop the same abilities and joyfully apply them.
What does that mean for the teacher on a practical level? How can he use the knowledge about the areas of activities?
Peace-giving
If students are fragile or difficult, it is advisable to give them a lot of space. This makes sense in the case of those who are obviously vulnerable. However, if one is sure that one is not avoiding a necessary dispute, a behavior that relaxes the situation is also often the right method in robust cases. These people frequently raise difficulties in order to distract from their own inner pressure. If they no longer meet resistance, their own neuroses burst. Then the teacher can work with this released raw material and more enjoyably rearrange those qualities that are worth preserving.
Enriching
Having produced the willingness for new experiences out of a pacified situation, the teacher brings the richness and possibilities of life closer. However, this happens step-by-step because when people try too quickly to do too much at one time and then fall on their noses, the illusory ego gets an excuse to reinforce its position. For the teacher in Tibetan Buddhism, the first two activities are easy to apply. He only needs to observe whether the students are becoming independent, developing a healthy attitude towards sex and life, and showing surplus for others.
When a teacher acts in a fascinating or powerfully protecting way, he has to proceed with extra responsibility and, above all, to constantly check his own attitude.
Fascinating
If one has the power to influence others, very quick growth becomes possible. However, one can also create much harm. Religious scandals around the world seem difficult to stop, and especially one religion manages to shock the informed world every day. Even honorable monks and teachers allow themselves some embarrassments in Buddha’s good name. Although the goal of his teachings has never been to obey the commandments of a stubborn god but always the full development of our mind, it still seems difficult to carry this example into the world. Of course, any action that disturbs the relationship of trust between student and teacher has to be avoided. Such things are discouraging for the growing number of clever minds that are now turning to Buddhism.
Powerfully Protecting
Acting in a powerfully protective way is the fourth activity. It also demands much self-observation. When the teacher awakens fascination, he has to avoid pride above all. Applying protective and, if necessary, destructive activities requires watching out for anger. Only those who see the future buddha in others can treat them roughly without making mistakes. Even if the teacher has promised to protect others with body, speech, and mind, he simultaneously has to make sure that his actions do not primarily work toward his own advantage. Here one should be like a good doctor who does not operate to enhance his own reputation, but only to avoid a later and greater harm. Only when one is, to a large extent, beyond personal fear can one apply this sharp tool in a meaningful way. Although almost everybody prefers a peaceful inner atmosphere, he must not forget his responsibility and—in order to avoid conflict—close his eyes to what is actually happening in the world.
Because most people are accustomed to being uncritical of spiritual offers, their inner life is often vulnerable and confused. Therefore, they rarely dare to protect others with healthy laughter if something religious is strange or hassles people. There also seems to be more iron than gold among teachers, as the Tibetans say. A lot of money and power often drives away their spirituality. Their own teachers often say little about it because of inner bonds, and the students themselves do not know what to expect from a good teacher. Only those who are ready to put their popularity at risk are trustworthy. Only these teachers are really free and are able to cut through the confusion of others, and only their work will bring about results in the long run.
