Now let us look at the Buddha's brief statement that whenever transience, unsatisfactoriness, and non-self (anicca, dukka, anatta) are perceived with insight; that is the Path. This is even more clearly a statement designed specifically for people with insight. The Pali says quite clearly: "When transience, unsatisfactoriness, and non-self are perceived with insight, that is the Path."
Reflection will show that when we have proper insight and understanding of the true characteristics of all compounds, that is of Nature itself, then at that time our behaviour, bodily, vocal and mental, will be just as it should be. It will be right behaviour-but not simply right in terms of the law-books or general morality, or social custom, not just unintelligently right. To put another way, if a person really perceives transience, unsatisfactoriness, and non-self, he cannot possibly do the wrong thing by way of body, speech or mind, because the power of this understanding acts as a governor, If we properly know and understand and perceive the three characteristics, we cannot possibly think wrong thoughts or have wrong aspirations, or say or do the wrong thing. Having clear insight into the true nature of things, we are no longer liable to become obsessed with them. Actions based on true insight are always right actions, Thus morality, concentration, and insight (or the Noble Eightfold Path, or the Ten Skillful Actions, etc.) come into being of their own accord.
Suppose now, that having reached the peak of insight into transience, unsatisfactoriness, and non-selfhood, we then descend. And the action we then do at this lower level will be a thoroughly right action, And taking it the other way round, if we are working up from the bottom, we have to build a firm foundation of right behaviour, bodily, vocal, and mental, supported by which we may grow in insight day by day, So a man of the world, one who is still an ordinary deluded worldling, must have faith in the efficacy of the Ten Skillful Actions, and try his best to practise them. If he does this constantly, he will soon start making progress in insight because this is the right way to walk the Path. Ultimately he will reach the peak, attaining insight into transience, unsatisfactoriness, and non-self. So regardless of whether the Path is viewed from the end towards the beginning, or from the beginning towards the end, it is seen as something that can be done-provided, of course, the individual concerned is reasonably well equipped as to character, sense faculties, and intelligence. Everyone who has been born in the world and blessed with long life, ought to make it his business to develop insight, little by little, everyday, until he reaches the stage where he is able to see the three characteristics of all compounds, to see the endless process of compounding as unsatisfactoriness in the stated of freedom from compounding.
This is sufficient answer to the question why the Buddha taught the Path in several different ways. At the high level he taught the Four Exercises in Mindfulness (satipatthana) as the One Path, the perfect system for the individual walking alone, the one way towards the one and only goal, He taught the Path under the name of Mindfulness, and under many other names which we need not go into here at length.
Reflection will show that when we have proper insight and understanding of the true characteristics of all compounds, that is of Nature itself, then at that time our behaviour, bodily, vocal and mental, will be just as it should be. It will be right behaviour-but not simply right in terms of the law-books or general morality, or social custom, not just unintelligently right. To put another way, if a person really perceives transience, unsatisfactoriness, and non-self, he cannot possibly do the wrong thing by way of body, speech or mind, because the power of this understanding acts as a governor, If we properly know and understand and perceive the three characteristics, we cannot possibly think wrong thoughts or have wrong aspirations, or say or do the wrong thing. Having clear insight into the true nature of things, we are no longer liable to become obsessed with them. Actions based on true insight are always right actions, Thus morality, concentration, and insight (or the Noble Eightfold Path, or the Ten Skillful Actions, etc.) come into being of their own accord.
Suppose now, that having reached the peak of insight into transience, unsatisfactoriness, and non-selfhood, we then descend. And the action we then do at this lower level will be a thoroughly right action, And taking it the other way round, if we are working up from the bottom, we have to build a firm foundation of right behaviour, bodily, vocal, and mental, supported by which we may grow in insight day by day, So a man of the world, one who is still an ordinary deluded worldling, must have faith in the efficacy of the Ten Skillful Actions, and try his best to practise them. If he does this constantly, he will soon start making progress in insight because this is the right way to walk the Path. Ultimately he will reach the peak, attaining insight into transience, unsatisfactoriness, and non-self. So regardless of whether the Path is viewed from the end towards the beginning, or from the beginning towards the end, it is seen as something that can be done-provided, of course, the individual concerned is reasonably well equipped as to character, sense faculties, and intelligence. Everyone who has been born in the world and blessed with long life, ought to make it his business to develop insight, little by little, everyday, until he reaches the stage where he is able to see the three characteristics of all compounds, to see the endless process of compounding as unsatisfactoriness in the stated of freedom from compounding.
This is sufficient answer to the question why the Buddha taught the Path in several different ways. At the high level he taught the Four Exercises in Mindfulness (satipatthana) as the One Path, the perfect system for the individual walking alone, the one way towards the one and only goal, He taught the Path under the name of Mindfulness, and under many other names which we need not go into here at length.
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