The Path of Sukkhavipassaka
Samatha practices such as anapanasati meditations
on the breath are not particularly necessary on the Path of Sukkhavipassaka.
Together with observance of the three sila (moral precepts), panna (wisdom)
can be developed. When the two panna factors develop, the three samadhi
factors are also developed concomitantly. This is known as pañcangika
magga. Herein Five Path factors are together integratedly developed. In
conjunction with the three sila factors, they make up the Noble Eightfold
Path.
Practicing this Path will also relieve
mental afflictions. To practice this path requires a high level of intelligence,
effort and perseverance.
Ledi Sayadaw (Magganga Dipani)
What is it to be free?
In the Buddhist sense, "free" means to be
free from all suffering, to reach inner freedom where suffering ceases
to be. This is, of course, an ideal state of mind -- but how do we reach
it? To reach inner freedom we must search for freedom with a "free mind."
It is like the saying, "to catch a thief one must think like a thief."
The sort of freedom one is trying to find is an absolute state -- nothing
less -- infinite, unbounded and limitless. We are starting out with a mind
that is finite, intellect-bound and already limited in itself. If we crowd
this with all sorts of ideals, concepts, doctrines and judgments, the mind
-- which is already weighed down by its own burden -- can never be free
enough to experience truth in its entirety. It can only accept the truth
or experience within the limits of doctrines, beliefs and concepts, which
are products of the intellect. The mind can never break out of the intellectual
conditioning we are trying to transcend. By clinging to a specific system
or format in the search for inner freedom, we will be able to experience
only that which the system or format allows. But Truth is infinite, unpossessed,
unbounded. It does not belong to any religion, sect or system. All religions,
all methods, all systems improvised by humankind are attempts to guide
us on the path to Truth. Often, though, the "way" is mistaken for the "Truth."
The mind in search of its own freedom must
first of all assume an impersonal attitude, which leaves it free to explore,
investigate, examine and, most important of all, to "experience." Most
of us start with a personal need to find an inner freedom. In this state
it is rather difficult to assume an impersonal approach, but such is the
paradox of the inner path. As soon as we become personal, we tend to be
judgmental and opinionated. Judgments and discriminations arise out of
an intellectual and conditioned mind. As soon as one makes a judgment and
discriminates, the intellect is at work. So long as the intellect is at
the forefront of one's mind, it will always obstruct one's ability to experience
fully one's own inner depth and essence. This is the reason that all the
ways and means to liberation -- the inner paths -- transcend the intellect
and move into the realm of the intuitive or the spiritual, for only the
intuitive aspect of our mind can experience and realize Truth or freedom
in its entirety. Different religious systems have developed methods and
styles particular to their own historical, cultural and emotional backgrounds.
Each of us is left to find the right path for ourselves.
Whichever path one may adopt, the greatest
danger is the accumulation of emotional possessions. These are "my" guru,
"my" beliefs, "my" progress, "my" experience. Here again, one faces a paradox.
A teacher's guidance is invariably necessary for one to proceed properly
on the path, but it presents a hindrance if one is not careful. The most
common problem is personally clinging to gurus and teachers. In fact, this
is one of the most difficult hindrances to overcome in all quests for inner
freedom. Letting go of beliefs, doctrines, gurus, ideals and judgments
is extremely difficult, because one holds them very dear to oneself. They
become one's possessions, like material wealth and power, and then one
is not free and does not proceed further.
So what should one do? The only appropriate
way is to view everything with equanimity, be it gurus, doctrines, ideals,
and even one's own practice and progress. Only then can one view everything
with objectivity.
Freedom is not just an end result. It is
not something that awaits us at the end of our endeavor. Freedom is instantaneous,
right now, from the very beginning. We can be "free" in the very process
of the search, in experiencing, in every step along the way.
To achieve freedom requires only two
things: a silent mind and an open heart.
[0. Contents]
[1. Introduction] [2.
Freedom to begin] [3. Living Meditation]
[4. Reflection on Meditation] [5.
Creative Living] [6. Appendix]