The Teachings of Bodhisattva Ashvaghosha on Enlightenment and Liberation
Original Enlightenment, Initial Enlightenment, and the Path to Liberation
Recorded by the Buddha's disciple, Shi Hailiang
The Necessity of True Liberation
All the suffering we experience in this life is not truly external; it is, in its essence, an internal struggle. Because we lack awareness, we pile suffering upon suffering. We find ourselves disgusted by our own actions, and we resent our environment for failing to provide us with sufficient satisfaction. However, no matter how much we complain or how much we blame the world around us, we cannot change our circumstances through resentment alone. The only path to genuine transformation is through the act of liberation.
To achieve this, one must be willing to let go. We must let go of the external world. If we find ourselves in a difficult environment, we must let go of our attachment to it. If we find ourselves in a pleasant environment, we must let go even more firmly, for comfort is often a trap that binds us to the cycle of rebirth. We must let go of all false appearances and renounce every form of impurity that stains our original nature. This is the true meaning of liberation: to detach from the illusions that keep us trapped in the cycle of samsara.
Understanding the Nature of
In the Awakening of Faith in the , we are taught about the One Mind: the mind of True Suchness and the mind of birth and death. Within this, we find the concept of Original . How do we, as practitioners of the Buddha’s teachings, develop this awareness? Our Original Enlightenment is divided into two aspects: the Original Enlightenment that follows the flow of defilement, and the Original Enlightenment that is inherently pure.
When we speak of the wisdom of purity, we realise that no affliction can truly obstruct our true nature. When we speak of the inconceivable nature of , we see that the mind, from the very first moment of non-awareness, begins to generate every thought and intention. Our practice is to rely upon our Original Enlightenment to guide our daily habits. Even when we fall into a moment of confusion, we must realise that the arising of this ignorance does not mean we have lost our awareness. Once our Original Enlightenment is activated, our awareness begins to function, and we can return to the right path.
The Interplay of Original and Initial Enlightenment
Original Enlightenment refers to the awareness that has always been present within us; it is the counterpart to Initial Enlightenment. Through the practice of the Buddha’s teachings in this life, we gradually break through the confusion that has clouded our minds since beginningless time. As we slowly awaken, we begin to uncover the innate source of our heart. This process of gradual discovery is what we call Initial Enlightenment.
Our original nature is inherently pure and untouched by the pollutions of affliction. It is a state of perfect, clear awareness. When our minds have been clouded by delusion, we must rely on two forces to awaken: internal cultivation, which is the power of our Original Enlightenment working from within to purify our heart, and external cultivation, which refers to the external conditions, such as the guidance of the Buddha’s teachings, which help us to generate the resolve to practise.
By combining these two forces, we can gradually awaken our awareness, renounce our confusion, and yearn for our true nature. As we continue to practise, we slowly eliminate the delusions of non-awareness until we are once again in perfect harmony with our Original Enlightenment.
The Four Stages of the Awakening Journey
The journey of Initial Enlightenment is a process of returning from delusion to truth, allowing our innate capacity for awareness to shine forth. This journey is categorised into four distinct stages: First, non-enlightenment, which refers to those at the stage of the Ten Faiths. Although they have begun to understand that negative karma leads to suffering and have started to abandon evil deeds, they have not yet developed the wisdom to fully break through their afflictions. Thus, they are still considered to be in a state of non-enlightenment.
Second, similar enlightenment, which includes the practitioners of the Two Vehicles, as well as the Bodhisattvas of the Three Sages—the Ten Abodes, Ten Practices, and Ten Dedications. While they have moved beyond ego-attachment and understand the truth of emptiness, they have not yet let go of their attachment to the laws of the world. They have only a partial, similar understanding of the truth of True Suchness. Third, partial enlightenment, which refers to Bodhisattvas from the First Ground to the Ninth Ground. They have transcended their attachment to the laws of the world and understand that all phenomena are manifestations of the mind. As they progress through each stage of their practice, they gain a deeper, more profound realisation of the truth of the .
Fourth, ultimate enlightenment, which refers to the of the Tenth Ground. Having completed their practice, they possess the wisdom to perceive the very beginning of the mind. They have moved beyond even the most subtle thoughts and can see their true nature with absolute clarity. This is the state of Ultimate Enlightenment, leading directly to the fruit of Buddhahood, where the initial and original aspects of enlightenment become one, manifesting as the absolute equality of the Great Awakening.
Returning to the Source of Buddhahood
To all the Bodhisattvas and virtuous ones in the Western Land of Nature, remember the words of the Shurangama Sutra: "In practice, it is called the cause; in realisation, it is called the fruit." By relying on the fruits of the Buddha’s teachings, we can ascend through the levels of awareness until we reach the ultimate fruit of Buddhahood.
We must transform our habits, our personalities, our attachments, and our discriminations. When the delusions of confusion are completely exhausted, of Original Enlightenment is fully revealed. To realise one's true nature and achieve a state of ultimate purity is to attain the position of the Wondrously Awakened Buddha. May you all continue to practise with diligence, letting go of all that binds you, until you return to the pure, original source of your own heart.
Namo Amituofo
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