Liberation Through Non-Clinging Across Buddhist Traditions

How approaches from different Buddhist traditions can complement and support each other on the path to awakening

By Joseph Goldstein

Part 2 of 3


The Distortions of Perception, Mind, and View

After realizing selflessness or emptiness, some may mistakenly believe their work is finished, assuming that everything they do arises from that realization. This misconception can then become a rationale for not paying attention to the defilements that remain. Teachings in the Pali canon explain how hindrances and strong habit energies can still influence our minds, even after uprooting the belief in self. This is the teaching on the vipallasas, or the distortions of mind. The Buddha says in the Vipallasa Sutta:

These four, O Monks, are distortions of perception, distortions of thought, distortions of view. . . . Sensing no change in the changing, sensing pleasure in suffering, assuming “self” where there’s no self, sensing the unlovely as lovely.

The distortions differ in degree and consequences. Misperception, such as mistaking a rope for a snake, is easily corrected through closer observation. Distorted thought refers to the thoughts and feelings that arise from such misperceptions, which also can be remedied with careful attention. The deepest and most challenging to uproot is distortion of view, an entrenched belief that persists despite contrary evidence. This is particularly evident in deeply polarized political landscapes, where no amount of reasoning can break through attachment to certain views.

Even after the strong view of self has been uprooted, distortions of perception and thought will persist. The good news is that although these two are still operative, they are easier to dispel over time. Once we are free from the view of self, these distortions naturally diminish.

However, there is a cautionary note: Unless we recognize Chinul’s reminder about the ongoing work required, these distortions may remain unnoticed. Even those with genuine realization can fall into unskillful behavior by failing to recognize these lingering tendencies. This can foster the conceit of “I am the one who has awakened,” reinforcing a subtle sense of self.
Impermanence and Dukkha as Gateways to Nondual Awareness

Along with nonself, insight into impermanence and dukkha also open the door to the freedom of the non-clinging mind. The Buddha repeatedly emphasized the transformative power of contemplating impermanence: “When perception of impermanence is developed and cultivated it eliminates . . . all ignorance, and it uproots all conceit ‘I am.’ ”

After teaching contemplation of impermanence, the Buddha added: “Contemplating thus, one does not cling to anything in the world. When one doesn’t cling, one is not agitated. When one is not agitated, one personally attains nibbana.”

As I was sitting during one retreat, a familiar line from the Pali texts came to mind: “Whatever has the nature to arise will also pass away.” Although I had read this many times, in that moment it settled deeply into my experience. Because everything that arises must also pass away, there seemed little point in craving a new or different experience in meditation, since whatever I desired would inevitably disappear. With this understanding, the mind naturally relaxed, releasing any sense of wanting or striving. When I then turned my attention to the nature of this non-wanting mind, it was the same experience as awareness, empty of self.

The experience of dukkha can also function as a gateway to nondual awareness. My first teacher, Munindra-ji, described how, during meditation, he felt as if his entire body was being consumed by fire. It was through the intensity of this dukkha that his mind opened to the unconditioned.