befriend wrote:is it true we have non attachment to Buddhist views? meaning we can believe in them 99% but not 100% because we have not had first hand experience with them?
I think the answer to this depends on what you mean by "first hand experience". Of course, you can experience views by trying them out in everyday life; reflecting on whether they make sense, feel right, and are an aid to your development. But do you incontrovertibly know
them to be true, or not?
The Buddha made an important distinction between Saccanubodha
, or awakening to truth; and Saccanurakkhana
, which means "protection of the truth". The former is described like this:
When, on observing that the monk is purified with regard to qualities based on delusion, he places conviction in him. With the arising of conviction, he visits him & grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it. Remembering it, he penetrates the meaning of those dhammas. Penetrating the meaning, he comes to an agreement through pondering those dhammas. There being an agreement through pondering those dhammas, desire arises. With the arising of desire, he becomes willing. Willing, he contemplates (lit: "weighs," "compares"). Contemplating, he makes an exertion. Exerting himself, he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment.
It is worth noting that even this is described as "awakening to the truth", and that beyond this there is the final "attaining the truth". But with Saccanubodha
, I guess we are talking about your "100%".
Prior to this, the practitioner must be careful to recognise that their views are based on faith, preference, tradition, reason, or reflective acceptance.
"If a person has conviction, his statement, 'This is my conviction,' safeguards the truth. But he doesn't yet come to the definite conclusion that 'Only this is true; anything else is worthless.' To this extent, Bharadvaja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth. But it is not yet an awakening to the truth.
"If a person likes something... holds an unbroken tradition... has something reasoned through analogy... has something he agrees to, having pondered views, his statement, 'This is what I agree to, having pondered views,' safeguards the truth. But he doesn't yet come to the definite conclusion that 'Only this is true; anything else is worthless.' To this extent, Bharadvaja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth. But it is not yet an awakening to the truth.
The views are recognised as such, rather than being knowledge. This is Saccanurakkhana
. Of course, we can get into all sorts of difficulties by attaching unwisely to views (arguing with others in an unskillful way, for example). But if we are honest with ourselves, the above distinction (which is from the Canki Sutta http://www.accesstoinsight.org/tipitaka/mn/mn.095x.than.html
) helps us to see our views (which are probably the most important aspect of the practice) in the correct way.