One cannot rely on the dualistic, deluded mind to undo its own delusions (which is using the same kind of mind that created the problems)

Finally, it is the non-deluded, noncompounded, nondual, ultimate reality itself that has the real power to remove delusions…

– Shenpen Hookham, from The Buddha Within

 

The ego (wrong view) dissolves naturally through deep insight into the nature of mind… until then it is the self, the ego that walks the path…

– Jetsunma Tenzin Palmo

Passionate convictions, strong feelings and motivations, deep remorse or high aims can accomplish one of two things. They can either lead to the realization of our goals, or they can cause a person to get stuck.

When it comes to Buddhism, the aim of all the teachings and practices is to become free from suffering, and to attain greater peace for ourselves, and for all others. If any part of our practice does not accomplish this, clearly something is lacking.

Vows can also be based on self grasping, a wrong view about ourselves and others and this world. The Diamond Sutra addresses this in its first declaration, where the Buddha says

However many species of living beings there are we must lead all these beings to perfect peace and freedom. And when this innumerable, immeasurable, infinite number of beings has become liberated, we do not, in truth, think that a single being has been liberated.

Why is this so? If a bodhisattva holds on to the idea that a self, a person, a living being, or a life span exists, that person is not an authentic bodhisattva.

The aim in Buddhism is freedom and true beneficial action, and so this right view is essential.

There is a prayer by Mipham Rinpoche where he says

May I realize the absence of a self nature, by seeing that,
even though there is an appearance, it is not truly existent…

And the Seventh Dalai Lama wrote:

At the crossroads of diverse perceptions,
Are seen the hazy dualistic phenomena which are baseless.
There is a magical show that is by nature, deceptive.
Don’t believe it to be true,
but view it as having the nature of emptiness.

Don’t let your mind go astray,
but place it in the nature of appearance-emptiness.
Through not losing mindfulness,
hold it in the nature of appearance-emptiness…

We meditate and then carry the practice into our lives in this way, by seeing through our concepts in all situations, cutting through appearances. This is the key point in Buddhism, and what all the practices should lead to.

As Jetsunma Tenzin Palmo said,

The ego (wrong view) dissolves naturally through deep insight into the nature of mind… until then it is the self, the ego that walks the path…

I recently had an analogy come to mind for knowing whether I am practicing in a way that leads to either the continuation and increase of suffering, or to its resolution.

The image is of a knot. When presented with a challenge, weneed to handle it carefully, with patience, and gentleness, love and attention. If we were instead to take it up without skill, it can be like we are pulling the two ends of a rope in opposite directions, and tightening the knot. Slowing down, with great care and attention, we can look deeply into a challenge, and find a way to resolve it, to loosen and untangle the knot.

We especially need this practice when there are strong feelings.

I identify feeling upset, or afraid, or restless, or enthusiasm, generally, as turmoil, or agitation, and whatever meditation practice we do, whether it is cultivating qualities, or calmly directing attention, or investigation, these should all gradually bring more ease, and lead to freedom.

Check up and see whether of agitation or peace are present, and ultimately, if self grasping and suffering are continuing or increasing, or decreasing?

Examine all the teachings carefully and see if you feel they are complete in this way, as the Buddha taught – they should be integrated with the wisdom that leads to an end of suffering. Look into refuge, metta, purification, calm abiding, ethics, study, prayer, mantra and visualization, and see for yourself.

Some practices by themselves go only so far, as it’s said explicitly in the metta and calm abiding teachings. If we do not know this, progress can be blocked, for some indefinite time. Practice should always be onward leading.

To make this clear, my own rendering of a teaching poem by Khandro-la reads:

The worldly wisdom of good and bad,
and all the compassion and collections of virtue of ordinary sentient beings
cannot become causes for liberation.
If you fail to give rise to non-referential compassion,
liberation and enlightened understanding and activity cannot be attained.

and in A Direct Meditation on the Graduated Path, it says:

In dependence upon higher rebirth,
even if we achieve the levels of a deva or human,
we will still have to experience endless suffering in samsara
because of not having completely abandoned from their root
ignorance and the afflictive emotions.

Therefore, I will look deeply into the nature of all of samsara,
and continuously follow the unified path of the Three Trainings,
of Sila, Samadhi, and Prajna,
the way to peace, nibbana,
true and lasting health and happiness.

We can see the purpose of the provisional, and that at last we need is the freedom that is experienced and actualized with wisdom.

See also the essay: On Wisdom and Compassion Together