Daniel Ingram - Mastering the Core Teachings of Buddha - An Unusually Hardcore Dharma Book

What is very nice about ditching the split, aside from the fact that it can be done, is that now we can be friends with our stuff naturally, even if it sucks. We can work with it as well as can be expected and from a place of great clarity and understanding. Stage by stage, ditching the split makes all the slow but necessary healing so much easier or at least more tolerable. Thus, take the time to work with your stuff, or try not to, as you like. Our stuff is here and being dealt with anyway. However, seriously consider also doing the practices that can ditch the split, i.e.

those that ask us to see the true nature of the sensations that make up all of our stuff and our attempts to deal with it.

Try these two scenarios on for size and see which seems to fit with your goals for your life, with your vision of a life well lived. In the first, imagine working with your stuff as best you can for most of your life, never really knowing what is just needless mind noise and mental duress caused by a lack of basic clarity. In your old age you do the practices that lead to realization. The benefits of that level of understanding may then be used for yourself and others during the remaining years of your life.

In the second scenario, you take the time early in your spiritual practice to attain to realization, following the precise instructions and recommendations of a well-developed insight tradition. You then use that level of increased clarity, acceptance, intimacy with life and transcendence to work on your stuff and benefit others for the rest of 323

Models of the Stages of Enlightenment

your life. The second approach seems vastly superior to me, but it is still possible that these things are a matter of taste. One way or the other, take responsibility for the choice you make.

THE “NOTHING TO DO” AND “YOU ARE ALREADY THERE” SCHOOLS

On a somewhat different note, I feel the need to address, which is to say shoot down with every bit of rhetorical force I have, the notion promoted by some teachers and even traditions that there is nothing to do, nothing to accomplish, no goal to obtain, no enlightenment other than the ordinary state of being, no practice or tradition that is of value, no technique that will help. The other side of this same coin is the point of view that you already are realized, already there, already completely accomplished, and you essentially should be able to just be told this by them to understand it for yourself, which, were it true, would have been very nice of them, except that it is complete bullshit. The Nothing To Do School and the You Are Already There School are both basically vile extremes on the same basic notion that all effort to attain to mastery is already missing the point, an error of craving and grasping. They both contradict the fundamental premise of this book, namely that there is something amazing to attain and understand and that there are specific, reproducible methods that can help you do that.

Here is a detailed analysis of what is wrong with these and related perspectives. Some defenders of these views will claim that they are the most immediate, most complete, highest and most direct teachings that one could promote, but I will claim that they do not lead to much that is good that cannot be attained by conceptual frameworks that are not nearly so problematic or easily misconstrued.

First, these notions encourage people to not practice. The defenders can say what they like, but again and again I see people who subscribe to these sorts of notions resting on their cleverness and grand posteriors and not actually getting it in the same way that my accomplished meditator friends get it. It seems so comforting, this notion that you are already something that you, in fact, are not, or that there is nothing that you could do that would be useful.

The notion that people already are something begs the question: What are they? These views tend to imply that they are already something such as perfect, enlightened, realized, awakened, or 324

Models of the Stages of Enlightenment something even worse such as Awareness, Cosmic Consciousness, The Atman, an aspect of The Divine, etc. all of which cannot actually be found. While Buddhism does sometimes go there, such as using terms such as Dharmakaya and Buddha Nature, these are very slippery, high concepts that were added later and require a ton of explanation and practice experience to keep them from becoming the monsters they nearly always become in less experienced hands.

Awakening involves clearly perceiving universal characteristics of phenomena. While one can attempt to rest comfortably in the

intellectual notion that these universal characteristics are there anyway and be comforted by teachings such as easily misconstrued statements like, “I have gained nothing by complete and un-excelled

enlightenment,” the whole, core, essential, root point of all this is that there is something to be gained by becoming one of the people that can actually directly perceive the true nature of things clearly enough to fundamentally change the way reality is perceived in real-time. The straight truth is that the vast majority of people do not start out being able to do anything even close to this, and most are lucky to be able to stay with three breaths in sequence before wandering off into their neurotic crap, much less understand anything liberating about those breaths. The notion that everyone already is someone who can perceive reality the way the masters do without effort in real-time is a fantastic falsehood, lie, untruth, and in short, one great load of apathy-creating insanity.

If one goes around asking people without very good insight into these things, i.e. the unenlightened, about basic dharma points, points that are obvious to those who have learned to pay attention well, one does not find that everyone already is a person who is perceiving things at the level that makes the difference the dharma promises. Further, even those of lower levels of enlightenment generally have a hard time saying they really are able to perceive the emptiness, luminosity, selflessness, causality, transience, ephemerality, etc. of reality in real-time at all times without having to really do anything. In short, the notion that this is as easy as just being what you already are is wildly off the mark, as the vast majority of people are woefully underdeveloped on the perceptual front in question.

325

Models of the Stages of Enlightenment

Thus, all reality testing reveals that the two schools are missing a very fundamental point: while the universal characteristics are always manifesting in all things and at all times, there are those who can perceive this well and those who cannot, and meditative training, conceptual frameworks, techniques, teachers, texts, discussions and the like can all contribute to developing the internal skills and wiring to be able to fully realize what is possible, as thousands of practitioners throughout the ages have noticed. I myself have known before and after, meaning that I know what I was capable of perceiving and

understanding before I underwent meditative training and after, and no amount of being fed the concept that I was already as developed as I could be, was already enlightened, was already there, had nothing to do, nothing to develop, was already as clear as I could be, was already perfectly awake, etc. was going to make the difference that practicing for thousands of hours over many years did.

It would be like saying: you are already a concert pianist, you just have to realize it, or you already are a nuclear physicist, you just have to realize it, or you already speak every language, you just have to realize it.

It would be like saying to a two-year old: you already understand everything you need to know so stop learning new things now, or to a severe paranoid schizophrenic: you already are as sane as anyone and do not need to take your medicines and should just follow the voices that tell you to kill people, or to a person with heart disease: just keep smoking and eating fried pork skins and you will be healthy, or to an illiterate person with no math skills who keeps having a hard time navigating in the modern world and is constantly ripped off: no need to learn to read and do math, as you are just fine as you are, or saying to a greedy, corrupt, corporate-raiding, white-collar criminal, Fascist, alcoholic wife-beater: hey, Dude, you are a like, beautiful perfect flower of the Now Moment, already enlightened [insert toke here], you are doing and not-doing just fine, like wow, so keep up the good work, Man.

Would you let a blind and partially paralyzed untrained stroke victim perform open-heart surgery on your child based on the notion that they already are an accomplished surgeon but just have to realize it?

Would you follow the dharma teachings of people who feed other 326

Models of the Stages of Enlightenment people this kind of crap? Those who imagine that everyone somehow in their development already became as clear and perceptive as they could be just by being alive is missing something very profound. Do they imagine that you can just remind people of these things and suddenly all wisdom and clarity will suddenly appear? This is mind-bogglingly naive.

I have gained so much that is good and lost so much that is bad by learning to practice well, learning to concentrate, learning the theory, learning insight practices, going through the organic process of the stages over decades, reading the stories, reading about the lives of the great practitioners, having dharma conversations with dharma friends, debating points, wrestling with difficult concepts and how to apply them to my actual life, teaching, learning, studying, playing with the powers, writing, realizing how things are, and delving deeply into the sensate world that I am astounded that anyone would want to try to reduce something so grand, wonderful, deep, rich, amazing and profound to such a paltry, ridiculous concept as the notion that all that is already in place in everyone regardless of what they have done or not done. All those benefits, skills, abilities, powers, states, stages, experiences, insights, and fundamental perceptual changes simply were not available until I did the work, took the time, participated in the process, and no amount of anyone telling me it was otherwise would have helped or made it so.

I know of no examples where the necessary and sufficient causes for the arising of these benefits did not involve some kind of work. In short, I say to those who persist in promoting the Nothing To Do School and the You Are Already There School: STOP IT! You are spreading craziness, and this is craziness that many people will not be able to tell is craziness, and that appears to include those who promote these fallacies.

While I usually do not go so far as to tell people that there is something so deeply wrong with what they think and how they communicate it that they should stop it immediately and forever, this particular point is a great example of something I consider abhorrent and worthy of profound revision.

Regardless of any kind intentions, the teachings of these schools take a half-truth that seems so very nice and seductive to us neurotic practitioners who just can barely stand another achievement trip and 327

Models of the Stages of Enlightenment

have such a hard time with self-acceptance and turn that distortion into sugary poison. There is no need to tie the three useful concepts of 1) no-self, 2) self-acceptance in the ordinary sense, and 3) the notion that the sensations that lead to understanding if clearly perceived over and over again are manifesting right here, right now, to such a perversely twisted yet seemingly benign and similar concepts as the ones they unfortunately promote.

FINAL POINTS

Spirituality that ignores or covers up our inevitable dark or undesirable sides is doomed to be bitten and burned by them. Models of realization that involve high ideals of human perfection have caused so much dejection, despair and misguided effort throughout the ages that I have no qualms about doing my very best to try to smash them to pieces on the sharp rocks of reality. They are not completely useless, and there is some value in keeping the standards to which we aspire high as we will see in the next chapter, but most of the time are taken way too seriously to be helpful at all.

It is clear that those who adhere the most rigidly to the self-perfection models of enlightenment are also very often those who believe enlightenment is the least attainable and feel the most disempowered in their practice and spiritual life. Not surprisingly, those with the highest standards for what realization will entail often have the lowest standards for their own practice and what they hope to actually attain in this lifetime. They are the armchair quarterbacks of the spiritual path. Becoming grandiose about aspiring to a high ideal seems to be a common coping mechanism for dealing with a lack of

confidence and insight. As Christopher Titmuss, one of my best and most honest teachers, often says, “We do not come from a self-perfection lineage.” There are those who do explicitly come from self-perfection lineages. I wish them good luck. They’ll need it.

328

Mastering the Core Teachings of the Buddha

31.SO WHAT’S “FULL ENLIGHTENMENT”? *

This has been a source of considerable debate, confusion and division in Buddhism, particularly between the three main traditions of the Theravada, Tibetan, and Zen. I am going to jump into the fray, as is my typical style, but realize that it is going to be a messy business. These debates tend to boil down to arahats vs. buddhas, a distinction I hope to make clear shortly. Zen is largely on the side of buddhas, though their intriguing vagueness on the subject can at times make it somewhat uncertain what they mean by “buddha.” Most of the time the Zen kids actually seem to mean “arahat” when they say “buddha,” though I wouldn’t go around saying that if you want to be liked. In my more cynical moments, I think their models end at stream entry. On the other hand, the most mythological descriptions of arahats in the Theravada are often closer to the stylized descriptions of buddhas, so the problem is obviously widespread and goes both ways. All kinds of absurd tensions and divisions have arisen around this one point between the Theravada and the Mahayana when, at least in terms of actual dogma, there is really no conflict. How these ideals relate to non-Buddhist traditions is complex, and I offer the simple notion that these things all converge rather than diverge at this level.

The Theravada clearly acknowledges that an arahat is a stage below buddhahood, and nouveau Tibetans seem particularly gleeful at this.

(To digress again for just a moment, there is an apocryphal and absurd story in circulation that when the teachings on emptiness were first given, a large number of arahats dropped dead of heart attacks. This tends to cause conceited laughter and smiles on the faces of nouveau Tibetan Buddhists, which is about as sick a reaction as I can imagine.

When will this sort of vile and absurd defamation of other valuable traditions end?) The arahat has attained to the complete and utter elimination of the illusions of permanence, satisfactoriness, and duality (separate self), and now perceives reality non-dualistically. They know the joy and clarity of freedom, as well as the fullness of their humanity.

Thus, the notion that an arahat is “self-realized” is an oxymoron perpetuated by regular morons.