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14Nov

Understanding the 3 Marks of Existence

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The Buddha’s Teaching on Tilakkhana: Understanding the 3 Marks of Existence

In Buddhist philosophy, there are several key concepts that help us understand the nature of reality and our place within it. One such concept is tilakkhana, also known as the three marks of existence or the three characteristics of existence. These marks were first introduced by the Buddha himself in his teachings on the nature of suffering and the path to liberation.
In this comprehensive guide, we will delve into each of these marks, exploring their meaning, significance, and practical applications for our daily lives. Whether you are a seasoned Buddhist practitioner or simply curious about the teachings of the Buddha, this explanation is designed to be clear, concise, and accessible to readers.

Dhamma-wheel- - AI Art by Google Gemini

Mark 1: Anicca (Impermanence/Transitoriness)

The first mark of existence is anicca, which refers to the impermanent or transitory nature of all phenomena. This means that everything in life is constantly changing, nothing remains static or permanent. Even the most seemingly solid and enduring things are subject to change, decay, and ultimately, destruction.
To illustrate this concept, consider a candle flame. The flame appears to be constant and unchanging, but it is actually impermanent and ephemeral. It flickers, dances, and eventually extinguishes itself. This is anicca in action – the flame’s existence is temporary and subject to change.

Fullness-Emptiness

Anicca has several key implications for our understanding of reality:

Nothing remains the same: Anicca teaches us that everything is constantly changing, including ourselves. Our thoughts, emotions, physical bodies, and even our relationships with others are all impermanent.

Change is inevitable: Impermanence means that change is an inherent part of life. We must learn to accept this reality and adapt to the ever-changing world around us.
No permanent self exists: Anicca challenges the idea of a fixed, unchanging self or ego. Instead, we are constantly evolving and changing, like the wind.

Mark 2: Dukkha (Suffering)

The disturbing worlds of Hieronymous Bosch style are made by Gemini from Google

The second mark of existence is dukkha, which refers to suffering or dissatisfaction in life. This can take many forms, including physical pain, emotional distress, mental anguish, and even seemingly minor annoyances. Dukkha arises from our attachment to things that are impermanent and unreliable.
To illustrate this concept, consider a person who becomes deeply attached to their possessions. They may experience joy when they acquire new items, but as soon as the object loses its value or is taken away, they feel suffering and disappointment. This is dukkha in action – our attachment to things that are impermanent leads us into unnecessary pain.

Dukkha has several key implications for our understanding of reality:
Suffering arises from craving: Dukkha teaches us that we create our own suffering by clinging to things that are impermanent and unreliable. When we crave something, we set ourselves up for disappointment.

Attachment leads to pain: Our attachment to things, people, or ideas can lead to great suffering when they inevitably change or disappear.
Freedom from dukkha requires letting go: To overcome suffering, we must learn to let go of our attachments and accept the impermanent nature of all phenomena.

Dhammapada PDF Ebook from Buddhanet (Free).

The third mark of existence is anattā, which refers to the lack of a permanent or unchanging self. This means that there is no fixed, essential core to our being; instead, we are constantly changing and evolving like the wind. To illustrate this concept, consider a river. The water in the river appears to be constant, but it’s actually constantly flowing and changing. Similarly, our thoughts, emotions, and physical bodies are all impermanent and subject to change.

Anattā has several key implications for our understanding of reality:
No permanent self exists: Anattā teaches us that there is no fixed, unchanging core to our being. We are constantly evolving: Our thoughts, emotions, and experiences are always changing; we must learn to adapt to these changes. To Attain Freedom from Avicca (False Views), we must gain true understanding of the nature of, and the the meaning of anattā, requires non-identification: To overcome the illusion of a permanent self, we must learn to let go of our attachments and cease to identify with things that are impermanent.

selfless are the angels

Practical Applications: Understanding Tilakkhana in Daily Life

Now that we have explored each of the three marks of existence, how can we apply this understanding to our daily lives?
Acceptance: Recognize that everything is constantly changing, including ourselves. Accepting anicca means embracing change and impermanence.
Non-attachment: Let go of attachments to things, people, or ideas that are impermanent and unreliable. This will help you avoid unnecessary suffering.
Mindfulness: Cultivate mindfulness by being present in the moment, observing your thoughts and emotions without judgment. This will help you develop a greater understanding of anattā.

Compassion: Practice compassion towards yourself and others when we experience dukkha or suffering. Recognize that everyone is impermanent and subject to change.

The Buddha’s teaching on Tilakkhana provides us with a profound understanding of the nature of reality and our place within it. By recognizing anicca, dukkha, and anattā, we can develop greater acceptance, non-attachment, mindfulness, and compassion in our daily lives.
As you reflect on these marks, remember that they are not just abstract concepts but living realities that shape our experiences every day. May this understanding guide you towards a deeper sense of peace, liberation, and freedom from suffering.

Recommended Reading

For those interested in exploring the Buddha’s teachings further, we recommend the following texts:
The Dhammapada: A collection of teachings attributed to the Buddha himself.
The Sutta Pitaka: A comprehensive collection of Buddhist scriptures that include discussions on tilakkhana and other key concepts.
“The Three Marks of Existence” by Bhikkhu Bodhi: An in-depth exploration of each mark, including practical applications for daily life.

Final Thoughts

Tilakkhana is a powerful tool for understanding the nature of reality and our place within it. By embracing anicca, dukkha, and anattā, we can develop greater acceptance, non-attachment, mindfulness, and compassion in our daily lives. May this teaching guide you towards a deeper sense of peace, liberation, and freedom from suffering.

Additional Resources;
For those interested in exploring the Buddha’s teachings further, we recommend:
Buddhist scriptures: The Pali Canon, Mahayana sutras, and other Buddhist texts offer insights into tilakkhana and its practical applications.
Meditation retreats: Participating in meditation retreats can provide a deeper understanding of the marks and their application to daily life.
Online courses and workshops: Various online resources offer comprehensive teachings on tilakkhana and related topics.
By embracing this teaching, we may find greater peace, liberation, and freedom from suffering.

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29Aug

The 40 Vipassanā Kammathāna Practices

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Vipassana Kammathāna is a profound approach to cultivating insight and mindfulness. Rooted in the Thai Forest Tradition Buddhism, Vipassana Kammathāna provides seekers with a transformative path that not only brings clarity to the mind but also nurtures an awakening to the profound nature of existence.

Understanding Vipassana Kammathāna

At its core, Vipassana Kammathāna is a form of meditation that goes beyond the conventional techniques of mindfulness. It is a method deeply embedded in the teachings of the Buddha and emphasizes direct experiential insight into the true nature of reality. The word “Vipassana” itself translates to “insight” or “clear-seeing,” and “Kammathāna” refers to a meditation subject or a method of practice. When combined, these terms encapsulate the essence of Vipassana Kammathāna as a systematic approach to developing penetrating insight through meditative practice.

The Buddha's Serene Expression

 

Thai Forest Tradition Buddhism and Vipassana

Vipassana Kammathāna finds its roots intertwined with the Thai Forest Tradition of Buddhism, which has been preserved and passed down through generations of dedicated practitioners. This tradition places great emphasis on solitude, simplicity, and direct experience. Monastics and practitioners of the Thai Forest Tradition seek to deepen their understanding of the Dhamma by immersing themselves in nature and engaging in intensive meditation practices.

Tudong Monk meditating in inner harmony

The Journey of Insight

At the heart of Vipassana Kammathāna is the practice of cultivating insight through observing the true nature of phenomena. This practice encourages practitioners to observe their experiences without attachment or aversion, thus gaining insight into the impermanent, unsatisfactory, and selfless nature of reality. The objective is to break down the illusions of permanence and identity that often cloud our perception.

The Eightfold Path and Vipassana

The Eightfold Path, a fundamental aspect of Buddhist teachings, finds a natural companion in Vipassana Kammathāna. This path includes elements such as Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Vipassana aligns with Right Mindfulness and Right Concentration, providing practitioners with a structured way to develop these factors and integrate them into their daily lives.

Tudong Monks

The Role of Mindfulness

Mindfulness is a cornerstone of Vipassana Kammathāna. Practitioners are encouraged to cultivate moment-to-moment awareness, observing physical sensations, mental states, and emotions as they arise and pass away. By sharpening their mindfulness, practitioners can penetrate the layers of conditioned habits and gain insight into the true nature of suffering and liberation.

The Buddha with a Serene Expression3

The Transcendent Journey

Vipassana Kammathāna is not merely an intellectual exercise but a profound journey that transcends words and concepts. Through patient and diligent practice, practitioners gradually dismantle the veils that obscure reality, leading to transformative insights and a deepening of wisdom. It is a journey that requires dedication, perseverance, and a willingness to confront the illusions that bind us. Incorporating the teachings of Vipassana Kammathāna into one’s life can lead to a heightened understanding of oneself and the world. It provides a means to cultivate mindfulness, wisdom, and compassion, leading to a more liberated and awakened existence. As you enter the world of Thai Forest Tradition Buddhism and Vipassana Kammathāna, keep in mind the invaluable practices outlined in the translated list below. These practices offer a roadmap for developing insight, mindfulness, and a profound connection to the teachings of the Buddha.

Monk on a Mountainside

Categories of Kasina Meditation (Elemental Meditation) 10:

This is the practice of meditation using the method of focusing on:

  1. Patavi Kasina – Earth Element
  2. Apo Kasina – Water Element
  3. Tejo Kasina – Fire Element
  4. Vayo Kasina – Air Element
  5. Nilakasina – Blue Element
  6. Pita Kasina – Yellow Element
  7. Lohitakasina – Red Element
  8. Odakasina – White Element
  9. Aloka Kasina – Light Element
  10. Akasa Kasina – Space Element

Category of Asubha Kammatthana (Contemplation of Repulsiveness) 10:

This involves contemplating the unattractive nature of the body:

  1. Uthumatta Asubha – A bloated corpse
  2. Vineelee Asubha – “Green” and decomposed corpse
  3. Vipubbakha Asubha – A corpse oozing with fluids
  4. Vichidda Asubha – A dismembered corpse
  5. Vikkhitta Asubha – A partially eaten corpse
  6. Viggayha Asubha – A scattered corpse
  7. Hathabhata Asubha – A mutilated corpse
  8. Lohitakumbhi Asubha – A corpse filled with blood and pus
  9. Puluṭṭhi Asubha – A maggot-infested corpse
  10. Attakilamatha Asubha – A skeletonized corpse

Vipassana Mindfulness Meditation

Category of Anussati Kammatthana (Recollection Meditation) 10:

This involves recollecting various aspects:

  1. Buddha Anussati – Recollection of the Buddha
  2. Dhamma Anussati – Recollection of the Dhamma
  3. Sangha Anussati – Recollection of the Sangha
  4. Sila Anussati – Recollection of morality
  5. Caga Anussati – Recollection of generosity
  6. Devata Anussati – Recollection of celestial beings
  7. Maraṇasati – Recollection of death
  8. Kāyagatāsati – Mindfulness of the body
  9. Upasamānussati – Recollection of peace
  10. Arahatta Anussati – Recollection of arahantship
Nibbana is The Mind Stilled

Nibbana is The Mind Stilled

Category of Adhisīla Sikkhāpadakammatthana (Training in Higher Morality) 10:

This involves developing higher morality:

  1. Ahimsaka Sikkha – Training in non-harming
  2. Sabbapāpassa Akaranam – Abstaining from all evil
  3. Kusalassa Upasampadā – Fulfilling all good
  4. Sīlabbataparāmāsa – Renouncing wrong livelihood
  5. Musāvāda Veramaṇī – Refraining from false speech
  6. Pisuṇā Vācā Veramaṇī – Refraining from divisive speech
  7. Pharusā Vācā Veramaṇī – Refraining from harsh speech
  8. Samphappalāpa Veramaṇī – Refraining from idle chatter
  9. Abrahmacariyā Veramaṇī – Abstaining from sexual misconduct
  10. Surāmeraya Majja Pamādaṭṭhāna Veramaṇī – Abstaining from intoxicants causing heedlessness

Buddha Lands

Category of Dhatu Vavatthana (Elemental Meditation) 4:

This involves contemplating the composition of the body:

  1. Dhatu Vavatthana – Contemplating the Four Elements: Earth, Water, Fire, Air

Category of Brahma Viharas (Sublime Abidings) 4:

This involves developing sublime states of mind:

  1. Metta – Loving-kindness
  2. Karuna – Compassion
  3. Mudita – Sympathetic Joy
  4. Upekkha – Equanimity
Tired of Self Created Suffering

Anijja – the Glass is already broken

Category of Arupa Vavatthana (Formless Meditation) 4:

This involves practicing formless meditations:

  1. Akasaññayatana – Sphere of Infinite Space
  2. Viññañañcayatana – Sphere of Infinite Consciousness
  3. Akincanayatana – Sphere of Nothingness
  4. Nevasaññānāsaññayatana – Sphere of Neither Perception nor Non-Perception.

The Serene Buddha

May your journey into Vipassana Kammathāna be one of discovery, growth, and deep transformation. May your practices and efforts become the causes of Awakening and Liberation from Illusory thought and perception of existence. May all Beings be Happy, knowing the True Happiness that Knows No End, that is Nibbāna,

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1May

Arahantship and Nibbāna

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Nibbana

Arahantship and Nibbāna: The Path to Enlightenment and the Cessation of Suffering

Enlightenment, or Arahantship, is the ultimate goal of Buddhist practice. It is the state of complete liberation from suffering and the cycle of rebirth. In this book, we will explore the path to enlightenment and the various practices and teachings that lead to it.

Becoming an Arahant

To become an Arahant, one must first understand the nature of suffering and its causes. This is where the Four Noble Truths come in.

The Four Noble Truths

  1. The truth of suffering (dukkha)
  2. The truth of the cause of suffering (samudaya)
  3. The truth of the cessation of suffering (nirodha)
  4. The truth of the path leading to the cessation of suffering (magga)

By understanding these truths, one can begin to see the impermanence and unsatisfactoriness of all things, and the need to seek liberation from the cycle of rebirth.

The Three Marks of Existence

To further understand the nature of suffering, one must also understand the Three Marks of Existence.

  1. Impermanence (anicca)
  2. Non-self (anatta)
  3. Suffering (dukkha)

By understanding these marks, one can begin to see the impermanence and emptiness of all things, and the need to let go of attachments and desires.

Happiness is Found Within

The Five Aggregates (Skandhas)

The Five Aggregates, or Skandhas, are the components that make up a being.

  1. Form (rupa)
  2. Sensation (vedana)
  3. Perception (sanna)
  4. Mental formations (sankhara)
  5. Consciousness (vinnana)

By understanding the nature of these aggregates and their impermanence, one can begin to see the illusory nature of the self.

Monk on a Mountainside

Cause and Effect

Cause and effect, or karma, is the concept that all actions have consequences.

By understanding the nature of karma and the interdependent nature of all things, one can begin to take responsibility for their actions and strive to act in a way that leads to positive outcomes.

Dependent Origination

Dependent Origination, or Paticca Samuppada, is the concept that all things arise in dependence upon causes and conditions.

By understanding the nature of dependent origination, one can begin to see the interdependent nature of all things and the need to break the cycle of suffering by uprooting the causes of suffering.

Monk Meditating

Dhyāna

Dhyāna, or meditation, is a key practice in Buddhism. By cultivating concentration and mindfulness, one can begin to see the nature of reality and develop insight into the true nature of the self and the world around us.

The 40 Vipassanā Practices

The 40 Vipassanā practices are a set of contemplations that help to cultivate insight into the nature of reality.

By practicing these contemplations, one can begin to see the true nature of phenomena and develop wisdom and understanding.

The Four Sathipatāna

The Four Sathipatāna, or foundations of mindfulness, are a set of practices that help to cultivate mindfulness and awareness. By practicing these foundations, one can develop the ability to see the nature of reality as it truly is.

Happiness is Non-Self

The 16 Anapanasati Practices of Mindfulness of Breathing

The 16 Anapanasati practices of mindfulness of breathing are a set of practices that help to cultivate mindfulness and concentration. By practicing these practices, one can develop a deep awareness of the breath and the body, and begin to cultivate a sense of calm and inner peace. The 16 practices are divided into four stages, each of which is designed to develop a specific aspect of mindfulness and concentration.

First stage

In the first stage, the practitioner focuses on the physical sensations of the breath. The aim is to become aware of the breath as it enters and leaves the body, and to focus on the sensations of the breath as it moves through the nose, throat, chest, and abdomen.

Second stage

In the second stage, the focus shifts to the mental aspect of the breath. The practitioner observes the breath as a mental object and aims to develop a clear awareness of the breath, without getting lost in thoughts, emotions, or distractions.

Third stage

In the third stage, the practitioner develops a deeper awareness of the relationship between the breath and the body. The aim is to observe the breath and the body as a unified whole, and to develop a sense of ease and relaxation in the body.

Fourth stage

In the fourth stage, the focus shifts to the development of insight into the nature of the mind and the body. The aim is to observe the breath and the mind as they arise and pass away, and to develop a clear understanding of the impermanence and non-self nature of all phenomena.

Through the practice of these 16 Anapanasati practices of mindfulness of breathing, the practitioner can develop a deep and stable concentration, and cultivate the wisdom and insight necessary to attain Arahantship and Nibbāna.

novice monks thailand

Dependent Origination

Dependent origination is a fundamental teaching in Buddhism that explains the causes and conditions that give rise to suffering and the path to liberation. Dependent origination describes how all phenomena arise in dependence upon other phenomena, and how this interconnectedness gives rise to the cycle of birth and death.

Dependent origination is often depicted as a chain of 12 links, each of which represents a different aspect of the process of becoming and rebirth. The links are:

  1. Ignorance (avijjā)
  2. Volitional formations (saṅkhāra)
  3. Consciousness (viññāṇa)
  4. Name and form (nāmarūpa)
  5. Six sense bases (saḷāyatana)
  6. Contact (phassa)
  7. Feeling (vedanā)
  8. Craving (taṇhā)
  9. Clinging (upādāna)
  10. Becoming (bhava)
  11. Birth (jāti)
  12. Aging and death (jarāmaraṇa)

Each link in the chain is dependent upon the previous link and gives rise to the next link in turn. The first link, ignorance, is the root cause of the entire process of becoming and rebirth, and the aim of Buddhist practice is to uproot this ignorance and attain the freedom of Nibbāna.

LP Mun

The Vipassana Kammathāna Thai Forest Monks’ Tradition

The Vipassana Kammathāna Thai Forest Monks’ Tradition is a lineage of Theravada Buddhism that emphasizes the practice of mindfulness and insight meditation. This tradition is known for its rigorous and austere approach to practice, and its emphasis on the direct experience of the Dhamma.

Origins of the Tradition

The Vipassana Kammathāna Thai Forest Monks’ Tradition traces its origins back to the forest meditation masters of Thailand, such as Luang Pu Mun Bhuridatta Thera and Ajahn Chah. This tradition emphasizes the importance of meditation practice in the cultivation of wisdom and insight, and places great emphasis on the practice of mindfulness in daily life.

Thai Forest Monks on Tudong

Continuing the Tradition

Today, the Vipassana Kammathāna Thai Forest Monks’ tradition continues to thrive with many monasteries and meditation centers throughout Thailand, and around the world. The teachings and practices of this tradition have had a profound impact on the lives of countless individuals, both monastic and lay.


One of the most prominent figures in this tradition was Luang Por Chah, who was known for his simple and direct style of teaching. His teachings emphasized the importance of mindfulness and meditation in everyday life, and he encouraged his students to develop a deep understanding of the nature of the mind and the body.

Spreading the Teachings

Luang Por Chah’s teachings were carried on by many of his Western ordained students, including Ajahn Sumedho, Thanissaro Bhikkhu, and Ajahn Amaro. These teachers have continued to spread the teachings of the Thai Forest tradition to the West, and have established many meditation centers and monasteries throughout Europe and North America.

Tudong Monks

Emphasis on Mindfulness, Concentration, and Insight

The Vipassana Kammathāna Thai Forest tradition, is one of the last remaining traditions of practice, that remains true to the original practices of the monks who practiced in the times of the Buddha. It is a tradition that places a strong emphasis on mindfulness, concentration, and insight, and has helped many individuals to cultivate a deep understanding of the nature of the mind and the body, and to experience the freedom and peace that comes with enlightenment.

To summarize, the path to Arahantship and Nibbāna is a profound and transformative journey, that requires dedication, perseverance, and a deep commitment to the teachings and practices of the Buddha. By following the Noble Eightfold Path and cultivating mindfulness, concentration, and insight, one can free oneself from the cycle of suffering and experience the true peace and happiness that comes with enlightenment.

The Serene Buddha

Acknowledgments

I offer my sincerest gratitude to the Triple Gem and all those who have contributed to the development of the Buddha’s teachings throughout history. I also ask for forgiveness for any unintentional mistakes or errors which may have occured in this article (if any). May all beings be free from suffering and experience true peace and happiness.

Sincerely,

Ajarn Spencer Littlewood

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21Mar

The Search For Happiness – Thanissaro Bhikkhu

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I Transcribed this teaching from an audio file recording of a Dhamma Teaching by Thanissaro Bhikkhu. Please click the player t0 listen as you scroll down to read. This is a supreme Dhamma teaching, and essential to finding the end of suffering and stress, and transmuting unhappiness into happiness in your mind and heart.

Source; https://www.dhammatalks.org/Archive/y2023/230319_The_Search_for_Happiness.mp3

Start your meditation with thoughts of goodwill. Goodwill is a wish for happiness. And as we’ll see, the Buddha takes that wish really seriously. You want to be able to develop goodwill for all beings, starting with yourself and spreading out to others. Because you’re looking for happiness that lasts, happiness that’s solid. And that requires that your happiness not depend on harming anybody else.

Because other people want happiness too. And if your happiness harms them, they’re not going to stand for it. So we realize genuine happiness comes from within. Safe happiness comes from within. We take the qualities that we have inside and we develop them. And that way we’re not taking anything away from anyone else.

And we’re producing a happiness that really is genuine. A happiness that is harmless. And as the Buddha pointed out, true happiness is possible and happiness that doesn’t change on you. Which is why he has you take your desire for happiness seriously. Not that you should be grim about it, but simply realize that it’s something you have to think about and examine.

 

Sometimes we’re told that we have to accept the way reality is, that things in the world are inconstant, stressful, not self. That sets out the parameters for where we’re going to find happiness. So we have to content ourselves with what kind of happiness can be found within those parameters, within that framework. That means we have to lower our sights. They say that we have to be content with whatever pleasures we can find, knowing that they’ll leave us. And so squeezing a little bit of bittersweet pleasure out of them before they go.

But that’s not the Buddha’s approach at all. You look at his life. He left home in search of a happiness that didn’t change. As far as he was concerned, the only thing that would really be worthwhile searching for would be something that didn’t age, didn’t grow ill, didn’t die. Something that was not inconstant, not stressful. And something that didn’t require control at all. And after many years he found it. So he wasn’t the sort of person to lower his sights. He raised his sights, like where happiness is true.

And as he taught that framework of accepting reality as it is and then trying to find happiness within the constraints of that reality, he switched those two frameworks around. So the framework became the quest for happiness. Is there a true happiness? And if you’re finding happiness among things that are inconstant, stressful, and not-self, you’re looking in the wrong place. You have to tell yourself there must be something better. Now as we practice, we are making use of things that are not very constant.

We start out with our intentions, like when we’re meditating, you set up the intention to stay with your breath. Follow the breath coming in, follow the breath going out. And try to make the breath comfortable, because if you’re going to stay here in the present moment, the mind will be willing to stay only if it feels comfortable here. So experiment for a while to see what kind of breathing feels good. Long breathing, short breathing, fast, slow, heavy, light, deep or shallow. See what breathing feels good for you right now. If the mind wanders off, realize that you’ve wandered away from your original intention, so you bring it right back. If it wanders off again, you bring it back again.

You don’t give up. Each time you come back, try to reward yourself with a breath that feels especially good. Make it continually good all the way in, all the way out. We’re trying to develop two qualities here. One is concentration, the other is your discernment. Concentration comes when you find an object that feels good to stay with, and you can settle in. You can think of that sense of well-being that comes from a breath spreading throughout the body.

Say for instance you’re focused on the middle of the chest, and you’re able to breathe in a way that makes that area of the body feel good all the way in, all the way out. You don’t make the breath too long, too short. You don’t squeeze that part of the body. You allow it to feel full. Even as you breathe out, there can be a sense of fullness in there.

And then you allow that sense of fullness to spread through the body, down the nerves, down the back, down the legs, down the shoulders, the arms, out to the feet, out to the hands, up around in the head. Allow that sense of well-being to stay. That’s how you get the mind to settle down, in a good state of being centered or concentrated. And then comes discernment. You find as you meditate that different feelings will come up in the body, different feelings will come up in the mind. Some of them can be very pleasant. Focus on the pleasant ones, but realize that they are part of the path and not the goal. As for the goal, the Buddha said that discernment begins when you ask questions.

And the primary question is, what when I do it will lead to my long-term welfare and happiness? Notice, the Buddha has you start with that desire for true happiness, long-term happiness. And the discernment there comes from one, realizing that it’s going to have to depend on your actions. The word action here covers bodily actions, verbal actions, mental actions. So something you’re going to be able to find through your own efforts. And then in terms of the happiness you’re looking for, one, you want it to be long-term. You realize that long-term is possible, then it’s better than short-term. And anyone can find happiness and pleasure, but it’s the wise person who looks for pleasure that’s long-term.

And sometimes that’s going to require giving us the short-term pleasures. But if you’re really wise in discerning, you’ll see that it’s worth it. So that’s the framework. Your desire for happiness, you take it seriously, you realize that it will depend on your actions. And you’re not going to settle for short-term, you want something that lasts. And then you take those three characteristics, what the Buddha calls three perceptions, and then you apply them to whatever comes up. If something is inconstant, then you realize, okay, it’s not long-term. You’re going to need to look for something else. If it’s inconstant and stressful, it’s certainly not happiness. You have to look somewhere else.

And if it’s inconstant and stressful, it’s not worth laying claim to as yours. So that’s the test. Real happiness will be something that is constant, free from stress, and actually lies beyond any thoughts of self or not-self. Because it has to lie beyond clinging. So that’s what we’re looking for. Now in the meantime, though, it’s not like you throw away everything that’s inconstant. Because after all, the path that we’re practicing has its ups and downs. And there will be things that you have to hold on to that are not permanent yet. It’s part of the Buddha’s insight that it is possible to take a path that’s based on your intentions, learn how to make your intentions more and more solid. And that path would lead you to something that doesn’t have to depend on intentions at all. It’s like the road to the Grand Canyon.

The road to the Grand Canyon doesn’t look like the Grand Canyon. In fact, if you’re approaching the Grand Canyon from the south, all you see is just pretty flat territory with some scrubby trees. And the road itself doesn’t cause the Grand Canyon. But if you follow the road, it can take you to the Grand Canyon. And you arrive there. And it’s an immense space. Not at all like the road. So there are some things that are inconstant and stressful. The stress may be subtle, but it’s there. That we have to take as the path. Anything that’s off the path, that’s not related to virtue, concentration and discernment, you learn to let go. Again, it’s like traveling on that road.

If you find yourself loaded down with all kinds of weights that are totally useless, or it turns out that your car that you’re driving has a motor that can pull you back, you have to learn how to turn off that motor that pulls you back. Use only the motor that will take you where you want to go. That way you’ll be able to get there. So even though the path changes, it can take you to something that doesn’t change. As you develop your concentration, as you develop your discernment. So give it your full attention, what you’re doing right now. Because a lot of the discernment comes from watching yourself as you try to get the mind to settle down. All too often we just let the mind wander where it wants. And as a result we don’t really understand it. It’s when you try to channel it in a particular direction that you begin to understand how intentions form in the mind.

And how other intentions can arise to cut off your first intentions. And how you have to learn how to say no. And how to say no skillfully. In other words, by convincing yourself that those other intentions are really not worth following right now. This is how you learn, by getting the mind to settle down. And you’re taking your desire for happiness and you’re putting it first. After all, that’s what the Buddha did. And he found that by taking his desire for happiness seriously, that desire could take him where he wanted to go. To a place where he didn’t have to need any more desires after that. He found the ultimate happiness.

 

Something that wasn’t inconstant, wasn’t stressful. It was so good that you didn’t even have to hold on to it. That’s the path that he followed. And the path that he pointed out to everybody else is that this works. So take your desire for happiness seriously. And see what you can learn from the Buddha. And also what you can learn from trying to get the mind to settle down. Stay with one object. And see what you learn about the quality of your mind’s intentions. Both in seeing how they arise and how you may switch intentions and how you can get back to your original intention. You can develop a lot of discernment and wisdom as you master just this skill.

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7Mar

Introspection with ADHD and PTSD Using Vipassana

Categories: Ashram Talks Buddhism Everything Life Advice
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Introspection with Vippassana Kammathana Mindfulness

Dhamma Diary

( Discovering How to Reverse Engineer Afflictive Emotions – Quantum Dhamma Diary #1)

Sharing Experiences, both those which i have mastered, (and those which i have not, in the hope that even if i cannot master the teaching, perhaps another listener can master it, even if i can’t)

Introspection as a Practitioner of Vipassana, and Ex Bhikkhu, who suffers with ADHD, and PTSD, and practices Vipassana Kammathana; The results from personal experience and study of not only the inner experience in Meditative Contemplation, but also to peruse the Chemical Molecular Formulas, which are sent into the Nervous System, and cause various ’emotional’ states, which we know as a formless, and think of as a spiritual experience, called ’emotion’.  We see things wrongly because of false views and belief in a self that does not truly exist in the unchanging manner we imagine (Sakaaya Dhitti)

Picture; Little Prince by Anuk on deviant art. Source; http://deviantart.com/anuk/art/Le-Petit-Prince-740681883

But in fact, emotions, be they afflictive or pleasant, are not only temporary (Anijja), dis-satisfactory (Dhukkha), and not self (Anatta), as stated by the Lord Buddha, but are also natural physical reactions, due to chemicals released by the brain into the nervous system, based on what one is thinking.

solitude brings insight and self befriendment

What one is thinking is conditioned, and will cause the brain to send chemicals into the nervous system. One unconscious process we can notice consciously which reflects when we are feeling stressed, is the breath.

Controlling the breath, and noticing if it is agitated, or not, is a key to reverse-engineering the chemicals within the nervous system, which causes stress, and agitated breathing, to douse out, or to change the nature of those chemicals, and create a peaceful physical feeling, and hence, a peaceful mind and emotion.

Inner Vision through Introspective Contemplation

The anger, stress, sadness, loneliness, and other afflictive emotions are not sinful. Sin is not the meaning of ‘Defilement’. Defilement is more like a stain that was conditioned as we grew up, and society conditions us, as do human cultural habits and traditions, and which can be ‘polished off’ leaving the consciousness void of impurity, and liberated from afflictive emotions (Dhukkha Vedhana).

Note; Just because I may be able to explain a technique, does not necessarily mean that i myself have mastered it in my own applied practice and manifested it into my life. Watch the Teachings, Not the Teacher.

The Buddha taught that the skandhas were dukkha.

The idea of the body being directly related with the overcoming of inner suffering may be strange to many Buddhists, but in fact, the sutras state more or less the following (taken from Wikipedia);

Vedanā (Pāli; Sanskrit) is a Buddhist term traditionally translated as either “feeling” or “sensation.” In general, vedanā refers to the pleasant, unpleasant and neutral sensations that occur when our internal sense organs come into contact with external sense objects and the associated consciousness.

Vedanā is identified within the Buddhist teaching as follows:

  • One of the seven universal mental factors in the Theravāda Abhidharma.
  • One of the five universal mental factors in the Mahāyāna Abhidharma.
  • One of the twelve links of dependent origination (in both Theravāda and Mahāyāna traditions).
  • One of the five skandas (in both Theravāda and Mahāyāna traditions).
  • One of the objects of focus within the four foundations of mindfulness practice.

5 khandas

In the context of the twelve links, craving for and attachment to vedanā leads to suffering; reciprocally, concentrated awareness and clear comprehension of vedanā can lead to Enlightenment and the extinction of the causes of suffering.

Heaven is in Your Mind

Heaven is in Your Mind

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28Feb

Something to Gain or to Get Rid Of

Categories: Buddhism Everything
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Shedding skin - Transformation, and the casting off of defilement. Enlightenment comes with the abandonment of craving, not with the desire to Become something.

In Buddhist practice, people try to ‘Attain’ Enlightenment. Academically, there are four stages to Enlightenment, each of those four stages having a path, and a fruit. In the thing we perceive as ‘the path to Enlightenment/Arahantship’ we tend to see the four stages as explained in Buddhist Dhamma Theory, as something to ‘Attain’ when in Truth, there is Nothing to ‘Attain’ or ‘Get’.

Akaranga Sutra - Abandonment

It’s not about Getting anything or Attaining anything, rather, more about Shedding things, and Getting Rid of Things. There is Hence Nothing to be Attained, no Stages of Enlightenment to ‘Get’ . There are merely states of existence, trapped in causality, or free from causality.

The below podcast talks about and elaborates on this.

The mere desire to ‘Become’ a Buddha, is in basis, a false view, because part of the path is to escape the process of Becoming, which is what causes our ceaseless rebirths in Samsaric Illusory Existence (Dependent Origination).

One should not wish to ‘Become’ anything at all, for that is ‘Bhava Tanhā’ (desire of becoming/craving for eternal existence).

The opposite mood, is also a defilement – ‘Vibhava Tanhā’ (desire to not become something/craving for non-existence).

Both are Desires, or forms of Craving. Desire is part of the cycle of Dependent Origination, of which Becoming is a part

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