What is the correct view of emptiness? It is the recognition that the true nature of both oneself and all phenomena is emptiness. This is precisely what the Madhyamaka teachings of the Second Turning of the Wheel of Dharma expound. When actualizing emptiness, one may also rely on the teachings of luminosity presented in the Third Turning of the Wheel of Dharma, as well as the union of luminosity and emptiness taught in Dzogchen. However, when discussing the Three Principal Aspects of the Path, emptiness remains the primary focus of explanation.
The Three Principal Aspects of the Path likewise have corresponding methods of study, contemplation, and practice. For today’s lay practitioners who wish to attain rapid realization within this very lifetime, yet do not intend to study the vast corpus of Buddhist scriptures and treatises—the Tengyur, Kangyur, the Three Baskets, the Twelve Divisions of the Scriptures, and the doctrinal systems and methods of various traditions—what should they do? They should focus their study, contemplation, and practice on the Three Principal Aspects of the Path: first generate renunciation and bodhicitta; then develop an understanding of emptiness; and finally put it into practice. In this way, it becomes possible to attain awakening within a single lifetime.
The realization of the Three Principal Aspects of the Path may be approached through either the Sūtrayāna or the Vajrayāna. Renunciation and bodhicitta are generally cultivated through the methods of the Sūtrayāna. The correct view of emptiness may be realized through the study and contemplation of Madhyamaka teachings, or through practices such as Mahāmudrā, Dzogchen, or certain Vajrayāna methods involving the channels, winds, and essences.
As mentioned previously, practices involving channels, winds, and essences may not be especially suitable for many contemporary Chinese lay practitioners. Mahāmudrā and Dzogchen are certainly appropriate, yet our spiritual capacities may not presently be sufficient. What, then, should we do? We must diligently study and contemplate the Prajñāpāramitā teachings (Perfection of Wisdom) on emptiness as presented in the Madhyamaka tradition.
What texts are related to the Three Principal Aspects of the Path—renunciation, bodhicitta, and the correct view of emptiness? In both Han and Tibetan Buddhism, one can find many works devoted to these topics. Since today's discussion leans more toward the Tibetan tradition, I would first recommend The Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), written by Je Tsongkhapa, the great master of the Gelug school, during his middle years and devoted specifically to the Three Principal Aspects of the Path.
In his later years, Tsongkhapa felt that the Lamrim Chenmo was somewhat too academic and therefore condensed it into The Medium-Length Treatise on the Stages of the Path. Whether one studies the extensive or abbreviated version, the subject matter remains the Three Principal Aspects of the Path. Although these works originated within the Gelug tradition, the vast majority of lineages across all traditions still study The Great Treatise on the Stages of the Path.
Of course, one need not necessarily study these major treatises. Simpler and more accessible works are also available. For example, The Light of Wisdom by Khenpo Tsultrim Lodrö introduces the Three Principal Aspects of the Path, and both Khenpo Sodargye and Khenpo Yeshe Phuntsok have authored numerous books and commentaries on the subject.
In addition, many accomplished masters from various traditions of both Han and Tibetan Buddhism have written extensively on the Three Principal Aspects of the Path. Regardless of their format or style, these works generally revolve around the same essential themes: how to generate renunciation, how to cultivate bodhicitta, how to understand the correct view of emptiness, and how to put these teachings into practice.
If lay practitioners continually orient their efforts around the Three Principal Aspects of the Path, awakening may become possible within the span of a single lifetime. In other words, once renunciation and bodhicitta have arisen, and one repeatedly engages in study, contemplation, and practice concerning the correct view of emptiness, there is a genuine possibility of attaining awakening in this very life.
—Excerpted and adapted from The Relationship Between Buddhist Theory and Practice.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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