First, make obeisance to Buddhas.
Second, praise Tathāgatas.
Third, make expansive offerings.
Fourth, repent of karma, the cause of hindrances.
Fifth, express sympathetic joy over others’ merits.
Sixth, request Buddhas to turn the Dharma wheel.
Seventh, beseech Buddhas to abide in the world.
Eighth, always follow Buddhas to learn.
Ninth, forever support sentient beings.
Tenth, universally transfer all merits to others.
Wednesday, December 8, 2010
The Ten Commandments of Mindfulness
1. Yearn not for a body free of disease and suffering, because without going through pain and illness, sundry desires are easily awakened.
2. Wish not for a life free of mishaps and obstacles, because without them one tends to become arrogant and egotistical.
3. Pray not for a quick shortcut regarding spiritual introspection, because without excruciating effort, one becomes small-minded.
4. Fear not the haunting disturbance of evil while accumulating spiritual strength, because without it one’s determination does not grow strong.
5. Hope not for easy success in one’s work, because without difficulties and failures, one tends to undervalue others and become overly proud.
6. Build not relationships on selfish gain, because a relationship based on profit has lost its genuine meaning.
7. Look not for a universal consensus regarding one’s personal opinion, because complete adoption to a single opinion will render narrow mindedness.
8. Expect not repayment or reward from others for one’s services, because calculation and expectations contradict true service.
9. Engage not irrationally in profitable attractions, because jumping too quickly into temptation may well blind wisdom.
10. Stir not at being a victim of injustice, because eagerness to clarify reputation belongs to an ego too attached to let go.
These are the Buddha’s teachings:
- Consider disease and suffering as medicines to the body
- Regard mishaps as a means of self-liberation
- Treat obstacles as enjoyable challenges
- Greet haunting spirits as good companions
- Consider difficulties as one of life’s enjoyments
- Thank bad friends as helping you in self-adjustment
- View dissents as friendly entertainment
- See favors as merely unimportant sandals plentiful to discard.
- Take disinterest from temptation as an honourable achievement.
- Use injustice as an expedient door into spiritual perfection.
To accept obstacles will bring wisdom, but to pray for wisdom will inevitably bring obstacles. It was within all such obstacles that The Thus Comes One became enlightened to the Ultimate Bodhi. He gladly instilled perfection to the Path of Enlightenment to all the people who wished to do harm to him, even with the great wickedness of Devadatta.
Thus, do the difficulties faced in life not bring beneficial results? Can’t people’s destruction and damage to you bring support to your achievements? Today, because Buddhist practitioners dread to throw themselves into obstacles, when real obstacles finally come their way, they are too helpless to fend for themselves. The Absolute Dharma of nobility and superiority is therefore diminishing because of this pity. How regretful!
2. Wish not for a life free of mishaps and obstacles, because without them one tends to become arrogant and egotistical.
3. Pray not for a quick shortcut regarding spiritual introspection, because without excruciating effort, one becomes small-minded.
4. Fear not the haunting disturbance of evil while accumulating spiritual strength, because without it one’s determination does not grow strong.
5. Hope not for easy success in one’s work, because without difficulties and failures, one tends to undervalue others and become overly proud.
6. Build not relationships on selfish gain, because a relationship based on profit has lost its genuine meaning.
7. Look not for a universal consensus regarding one’s personal opinion, because complete adoption to a single opinion will render narrow mindedness.
8. Expect not repayment or reward from others for one’s services, because calculation and expectations contradict true service.
9. Engage not irrationally in profitable attractions, because jumping too quickly into temptation may well blind wisdom.
10. Stir not at being a victim of injustice, because eagerness to clarify reputation belongs to an ego too attached to let go.
These are the Buddha’s teachings:
- Consider disease and suffering as medicines to the body
- Regard mishaps as a means of self-liberation
- Treat obstacles as enjoyable challenges
- Greet haunting spirits as good companions
- Consider difficulties as one of life’s enjoyments
- Thank bad friends as helping you in self-adjustment
- View dissents as friendly entertainment
- See favors as merely unimportant sandals plentiful to discard.
- Take disinterest from temptation as an honourable achievement.
- Use injustice as an expedient door into spiritual perfection.
To accept obstacles will bring wisdom, but to pray for wisdom will inevitably bring obstacles. It was within all such obstacles that The Thus Comes One became enlightened to the Ultimate Bodhi. He gladly instilled perfection to the Path of Enlightenment to all the people who wished to do harm to him, even with the great wickedness of Devadatta.
Thus, do the difficulties faced in life not bring beneficial results? Can’t people’s destruction and damage to you bring support to your achievements? Today, because Buddhist practitioners dread to throw themselves into obstacles, when real obstacles finally come their way, they are too helpless to fend for themselves. The Absolute Dharma of nobility and superiority is therefore diminishing because of this pity. How regretful!
THE FOUNDATIONS OF BUDDHISM
1. Buddha
2. Dharma
3. Sangha
THE THREE REFUGES
1. I take refuge in Buddha, and I wish all sentient beings, Will awaken to the Great Path, and make the Supreme Resolution.
2. I take refuge in Dharma, and I wish all sentient beings, Will penetrate the sutras, their wisdom as deep as the ocean.
3. I take refuge in Sangha, and I wish all sentient beings, Will be brought together in Great Harmony, without any obstructions at all.
2. I take refuge in Dharma, and I wish all sentient beings, Will penetrate the sutras, their wisdom as deep as the ocean.
3. I take refuge in Sangha, and I wish all sentient beings, Will be brought together in Great Harmony, without any obstructions at all.
THE FOUR NOBLE TRUTHS
1. Suffering exists.
2. Suffering has an identifiable cause: Desire to be and to have.
3. That cause may be terminated.
4. The means by which that cause may be terminated is the Noble Eightfold Path.
2. Suffering has an identifiable cause: Desire to be and to have.
3. That cause may be terminated.
4. The means by which that cause may be terminated is the Noble Eightfold Path.
THE THREE PILLARS
1. Sila: Morality, charity & compassion.
2. Dhyâna: Practice & Concentration.
3. Prajna: Wisdom.
2. Dhyâna: Practice & Concentration.
3. Prajna: Wisdom.
THE NOBLE EIGHT FOLD PATH
(Prajna)
1. Right understanding
2. Right thought
(Sila)
3. Right speech
4. Right action
5. Right livelihood
(Dhyâna)
6. Right effort
7. Right mindfulness
8. Right concentration
1. Right understanding
2. Right thought
(Sila)
3. Right speech
4. Right action
5. Right livelihood
(Dhyâna)
6. Right effort
7. Right mindfulness
8. Right concentration
THE ABSOLUTE TRUTH
Ultimate Reality. There is no "I" or being in to be found in any phenomena (namely the five aggregates).
THE RELATIVE TRUTH
The conventional truth. There is no self or being but we speak of truth conforming to the convention.
THE FIVE PRECEPTS
1. I will not kill
2. I will not steal
3. I will not engage in sexual misconduct
4. I will not lie
5. I will not take intoxicating beverages or drugs
2. I will not steal
3. I will not engage in sexual misconduct
4. I will not lie
5. I will not take intoxicating beverages or drugs
THE FOUR GREAT VOWS
1. I vow to deliver innumerable sentient beings.
2. I vow to cut off endless vexations.
3. I vow to master limitless approaches to Dharma.
4 I vow to attain supreme Buddhahood.
2. I vow to cut off endless vexations.
3. I vow to master limitless approaches to Dharma.
4 I vow to attain supreme Buddhahood.
THE THREE POISONS (FIRES)
1. Greed
2. Hatred
3. Ignorance
2. Hatred
3. Ignorance
THE FIVE HINDRANCES
1. Sexual desire
2. Ill will
3. Sloth and torpor (laziness)
4. Restlessness and worry
5. Doubt
2. Ill will
3. Sloth and torpor (laziness)
4. Restlessness and worry
5. Doubt
THE THREE MARKS OF EXISTENCE
1. Suffering (unsatifactoriness)
2. Impermanence
3. Not self
2. Impermanence
3. Not self
THE BRAHMA VIHARAS (FOUR SUBLIME STATES)
1. Loving - kindness
2. Compassion
3. Appreciation.
4. Equanimity
2. Compassion
3. Appreciation.
4. Equanimity
SAMANTABHADRA'S TEN GREAT VOWS
1. The first, to worship and respect all Buddhas.
2. The second, to praise the Tathagatas.
3. The third, to cultivate the giving of offerings.
4. The fourth, to repent all karmic obstructions.
5. The fifth, to rejoice in the merits of others.
6. The sixth, to request the turning of the Dharma wheel.
7. The seventh, to request that the Buddhas dwell in the world.
8. The eighth, to always follow the Buddhas in study.
9. The ninth, to always harmonize with livings beings.
10. The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.
2. The second, to praise the Tathagatas.
3. The third, to cultivate the giving of offerings.
4. The fourth, to repent all karmic obstructions.
5. The fifth, to rejoice in the merits of others.
6. The sixth, to request the turning of the Dharma wheel.
7. The seventh, to request that the Buddhas dwell in the world.
8. The eighth, to always follow the Buddhas in study.
9. The ninth, to always harmonize with livings beings.
10. The tenth, to transfer all merits to all others.
All Buddhas of the past, present and future in all quarters.
All Bodhisattva Mahasattvas. Maha Prajna Paramita.
TEN PARAMITAS (Perfections)
1. Generosity
2. Morality
3. Renunciation
4. Wisdom
5. Energy
6. Patience
7. Truthfulness
8. Determination
9. Loving-kindness
10. Equanimity
2. Morality
3. Renunciation
4. Wisdom
5. Energy
6. Patience
7. Truthfulness
8. Determination
9. Loving-kindness
10. Equanimity
THE FIVE AGGREGATES
1. The Aggregate of form (matter). This includes the body, which is analyzed in the terms of four elements (solidity, fluidity, heat and motion) and their derivatives, which include our five basic sense organs (eye, ear, nose, tongue, body).
2. The Aggregate of feeling or sensation. Feeling/sensation are of three kinds: pleasant, unpleasant and neutral, and arise out of contact between a sense organ and a sense object. One extra sense organ comes into play here: the mind, which apprehends mind-objects (ideas, mental images, etc.)
3.The aggregate of perception. Perception is the faculty that actually recognizes an object by picking up its distinctive features. Its data comes via the interaction of the five sense organs and the mind with appropriate objects.
4.The aggregate of mental formations. This encompasses all the willed activities of mind, plus a few others.
5. The aggregate of consciousness. When a sense organ or the mind makes contact with an appropriate object, simple awareness but not actual recognition of that object is the function of consciousness, which arises in dependence on that object.
2. The Aggregate of feeling or sensation. Feeling/sensation are of three kinds: pleasant, unpleasant and neutral, and arise out of contact between a sense organ and a sense object. One extra sense organ comes into play here: the mind, which apprehends mind-objects (ideas, mental images, etc.)
3.The aggregate of perception. Perception is the faculty that actually recognizes an object by picking up its distinctive features. Its data comes via the interaction of the five sense organs and the mind with appropriate objects.
4.The aggregate of mental formations. This encompasses all the willed activities of mind, plus a few others.
5. The aggregate of consciousness. When a sense organ or the mind makes contact with an appropriate object, simple awareness but not actual recognition of that object is the function of consciousness, which arises in dependence on that object.
DEPENDENT ORIGINATION
Dependent Origination is the doctrine of conditionality of all physical and physical phenomena.
1. Ignorance gives rise to
2. Volitional action, which in turn gives rise to
3. Conditioned consciousness, which in turn gives rise to
4. Name-and-form, which in turn gives rise to
5. The six bases, i.e., the five senses and mind, which in turn give rise to
6. Sense-impressions (Contact), which in turn give rise to
7. Feelings, which in turn give rise to
8. Desire or craving, which in turn give rise to
9. Attachment, which in turn gives rise to
10. Becoming, (the life- or rebirth process), which in turn gives rise to
11. Birth (or rebirth), which gives rise to
12. Old age, death - grief, lamentation, illness, sorrow, and despair.
2. Volitional action, which in turn gives rise to
3. Conditioned consciousness, which in turn gives rise to
4. Name-and-form, which in turn gives rise to
5. The six bases, i.e., the five senses and mind, which in turn give rise to
6. Sense-impressions (Contact), which in turn give rise to
7. Feelings, which in turn give rise to
8. Desire or craving, which in turn give rise to
9. Attachment, which in turn gives rise to
10. Becoming, (the life- or rebirth process), which in turn gives rise to
11. Birth (or rebirth), which gives rise to
12. Old age, death - grief, lamentation, illness, sorrow, and despair.
THE TRIKAYA DOCTRINE
1. Nirmanakaya: his "Transformation (or Appearance) body." This is the body in which he appears in the world for the benefit of suffering beings. It is not a real, physical body but more a phantom-like appearance assumed by
2. Dharmakaya: his "dharma body," wherein he is one with the eternal dharma that lies beyond all dualities and conceptions. There is also
3. Sambhogakaya: his "Enjoyment (or Bliss) body." This is body that appears to bodhisattvas in the celestial realm where they commune with the truth of the Mahayana.
2. Dharmakaya: his "dharma body," wherein he is one with the eternal dharma that lies beyond all dualities and conceptions. There is also
3. Sambhogakaya: his "Enjoyment (or Bliss) body." This is body that appears to bodhisattvas in the celestial realm where they commune with the truth of the Mahayana.
THE TEN FETTERS
The ten factors that bind individuals to samsaric existence
1. Belief in personality
2. Skepticism
3. Attachment to rules and rituals
4. Sensuous craving
5. Ill will
6. Craving for material existence
7. Craving for non-material existence
8. Conceit
9. Restlessness
10. Ignorance
2. Skepticism
3. Attachment to rules and rituals
4. Sensuous craving
5. Ill will
6. Craving for material existence
7. Craving for non-material existence
8. Conceit
9. Restlessness
10. Ignorance
THE TWELVE ENTRANCES
The six sense - organs, (eye, ear, nose, tongue, body and mind) and the six sense objects (sight, sound, smell, taste, touch and thought).
THE EIGHTEEN REALMS
The realms of the six sense - organs, their sense - objects and their perceptions.
THE SIX REALMS OF REBIRTH
1. Heaven
2. Diva (Asura)
3. Human
4. Animal
5. Ghost
6. Hell
2. Diva (Asura)
3. Human
4. Animal
5. Ghost
6. Hell
THE FOUR ELEMENTS
1. Earth (solid)
2. Water (liquid)
3. Fire (heat)
4. Wind (motion)
2. Water (liquid)
3. Fire (heat)
4. Wind (motion)
THE FOUR CLINGINGS
The 4 kinds of Clinging are: Sensuous Clings, Clinging to Views, Clinging to mere Rules and Ritual, Clinging to the Personality - Belief
1. "What now is the Sensuous Clinging? Whatever with regard to sensuous objects there exists of sensuous lust, sensuous desire, sensuous attachment, sensuous passion, sensuous deludedness, sensuous fetters: this is called sensuous clinging.
2. "What is the Clinging to Views" 'Alms and offerings are useless... there is no fruit and result for good and bad deeds...': all such view and wrong conceptions are called the clinging views.
3. "What is the Clinging to mere Rules and Ritual? The holding firmly to the view that through mere rules and ritual one may reach purification: this is called the clinging to mere rules and ritual.
4. "What is the Clinging to the Personality - Belief? The 20 kinds of Ego-views with regard to the group of existence these are called the clinging to the Personality - belief."
2. "What is the Clinging to Views" 'Alms and offerings are useless... there is no fruit and result for good and bad deeds...': all such view and wrong conceptions are called the clinging views.
3. "What is the Clinging to mere Rules and Ritual? The holding firmly to the view that through mere rules and ritual one may reach purification: this is called the clinging to mere rules and ritual.
4. "What is the Clinging to the Personality - Belief? The 20 kinds of Ego-views with regard to the group of existence these are called the clinging to the Personality - belief."
WARNING TO THE ASSEMBLY
(to be contemplated towards the day's end)
This day has passed.
Our lives, too, are closing.
Like fish with little water,
Joy will not last.
Let us work with pure effort.
Work as we would were our heads aflame.
Be mindful of impermanence.
Be careful of idleness.
Our lives, too, are closing.
Like fish with little water,
Joy will not last.
Let us work with pure effort.
Work as we would were our heads aflame.
Be mindful of impermanence.
Be careful of idleness.
These Four Noble Truths are the very Core of Buddhism.
1: This is Suffering!
Suffering is of three kinds:
a: Obvious suffering, which is any painful bodily feeling & any miserable mental feeling.
b: Suffering due to change includes also pleasant feeling as this indeed becomes quite
disappointing, when it, as it always do, changes, fades, goes away and finally vanishes.
c: Suffering due to construction is all that is conditioned and which thus later falls apart.
This also includes any object which induces a neutral neither-painful-nor-pleasant feeling.
This first Noble Truth of Suffering have to be fully understood in all aspects...
2: This Craving is the Cause of Suffering!
a: Craving for sensing various things. (Nice form, sound, smell, taste, touch, & mental state.)
b: Craving for becoming of various states. (ex: May I become rich, forever young, famous!)
c: Craving for non-becoming of various states. (ex: May I not die, not become sick & old!)
This Second Noble Truth on the Cause of Suffering have to be overcome & eliminated...
3: Absence of Craving is the End of Suffering!
a: Not craving any sensing as these fleeting stimuli are seen as gross & vanishing anyway ...
b: Not craving for any form of becoming as all states - even divine - change & decay anyway...
c: Not craving any non-becoming, but accepting what have to come (ex: ageing, sickness, death)....
This Third Noble Truth on the End of Suffering have to be made real & ever present...
4: The Noble 8-Fold Way is the Method to End Suffering!
Which Noble 8-fold Way has to be developed in order to end all suffering?Right View (sammā-ditthi)
Right Motivation (sammā-sankappa)
Right Speech (sammā-vācā)
Right Action (sammā-kammanta)
Right Livelihood (sammā-ājīva)
Right Effort (sammā-vāyāma)
Right Awareness (sammā-sati)
Right Concentration (sammā-samādhi)
This Fourth Noble Truth on the Way to End Suffering has to be initiated and fully completed.
What is this Crucial Right View?
Right View of Ownership of Kamma:
All beings are owners of their kamma, inherit their kamma,
are born of their kamma, are created by their kamma, are
linked to their kamma and any intentional action (=kamma)
they do, whether good or bad, the effects of that will be
theirs only, following them like a shadow, that never leaves...
This is Right View!
All beings are owners of their kamma, inherit their kamma,
are born of their kamma, are created by their kamma, are
linked to their kamma and any intentional action (=kamma)
they do, whether good or bad, the effects of that will be
theirs only, following them like a shadow, that never leaves...
This is Right View!
Right View of the Ten Phenomena:
Giving alms has good effects, any self-sacrifice results in pleasure,
small gifts are also beneficial. There is resulting fruition thus of any
good and any bad behaviour. There is moral efficacy of any relation
to mother and father. There is this world and there are other worlds.
There are beings who are spontaneously and instantaneously born.
There exist good and pure recluses and priests in this world, who
having followed the right method of practice, themselves by their
own supra-human abilities, have directly experienced the other worlds
and who explain them and thereby make them known here...
This is Right View!
Giving alms has good effects, any self-sacrifice results in pleasure,
small gifts are also beneficial. There is resulting fruition thus of any
good and any bad behaviour. There is moral efficacy of any relation
to mother and father. There is this world and there are other worlds.
There are beings who are spontaneously and instantaneously born.
There exist good and pure recluses and priests in this world, who
having followed the right method of practice, themselves by their
own supra-human abilities, have directly experienced the other worlds
and who explain them and thereby make them known here...
This is Right View!
Right View of the Four Noble Truths:
Right view of this is Suffering...
Right view of Craving is the Cause of Suffering...
Right view of No Craving is the End of Suffering...
Right view of the Noble 8-fold Way leads to the end of Suffering...
This is Right View!
Right view of this is Suffering...
Right view of Craving is the Cause of Suffering...
Right view of No Craving is the End of Suffering...
Right view of the Noble 8-fold Way leads to the end of Suffering...
This is Right View!
What is this Vital Right Motivation?
Right Motivation is Triple:
1: The Motivation for Withdrawal is:
Being motivated by a general absence of greed, craving, and desire!
Being motivated by generous giving relinquishing all possessiveness.
Being motivated by detachment from the five sense-desires of urge
for alluring and tempting sights, sounds, smells, tastes and touches...
Being motivated by cutting attachment to the 5 clusters of clinging
to forms, feelings, perceptions, constructions and consciousness...
Such radical renunciation is Right Motivation!
Being motivated by a general absence of greed, craving, and desire!
Being motivated by generous giving relinquishing all possessiveness.
Being motivated by detachment from the five sense-desires of urge
for alluring and tempting sights, sounds, smells, tastes and touches...
Being motivated by cutting attachment to the 5 clusters of clinging
to forms, feelings, perceptions, constructions and consciousness...
Such radical renunciation is Right Motivation!
2: The Motivation for Non-Ill-Will = Friendly Goodwill is:
Being motivated by universal friendliness, infinite goodwill, care,
non-anger, hatelessness and a sympathy wishing and working for all
sentient beings' happiness, content, comfort, benefit and welfare...
Such gentle kindness is Right Motivation!
Being motivated by universal friendliness, infinite goodwill, care,
non-anger, hatelessness and a sympathy wishing and working for all
sentient beings' happiness, content, comfort, benefit and welfare...
Such gentle kindness is Right Motivation!
3: The Motivation for Non-Violence = Harmlessness is:
Being motivated by absolute non-violence, absence of cruelty, and by
compassionate pity, thereby offering all sentient beings guaranteed
safety and protection from any evil, painful, bad or wrong treatment...
Such giving of protective fearlessness to all is Right Motivation!
The opposites of these advantageous intentions areWrong Motivation...
Being motivated by absolute non-violence, absence of cruelty, and by
compassionate pity, thereby offering all sentient beings guaranteed
safety and protection from any evil, painful, bad or wrong treatment...
Such giving of protective fearlessness to all is Right Motivation!
The opposites of these advantageous intentions areWrong Motivation...
What is this imperative Right Speech ?
The Noble Eightfold Way, leading to Nibbāna, is simply this:
Right View, Right Motivation, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Awareness, & Right Concentration.
But what is Right Speech ?
The 4-fold Definition of Right Speech:
1: Avoiding lying and any false speech...
2: Abstaining from every divisive talk...
3: Refraining from all angry scolding...
4: Stilling of any idle & empty gossiping...
That is Right Speech!
1: Avoiding lying and any false speech...
2: Abstaining from every divisive talk...
3: Refraining from all angry scolding...
4: Stilling of any idle & empty gossiping...
That is Right Speech!
The Characterization of Noble Speech:
Eliminating any false speech any Noble Friend dwells avoiding
all lies, a truth-speaker, one to be relied on, trustworthy, loyal,
not a deceiver of the world. Abstaining from malicious speech,
he does not tell them there, what he has heard about those here,
or repeat here, what he heard there, harming those there. Thus is
he a reconciler of those in conflict & a diplomat ending quarrels.
The Noble Friend is rejoicing in peace, loving it, delighting in it,
one who defends peace. Abandoning all harsh & aggressive speech
he refrains from it. He speaks whatever is blameless and pleasing
to the ear, agreeable, touching the heart, elegant, gratifying and
appealing to the many. Discarding idle & empty chatter, he speaks
at the right time & only about what is correct, advantageous and to
the point, of Dhamma and Self-Control. He is a speaker, whose words
are to be treasured, timely, reasoned, well-defined, well-formulated,
beneficial and leading to the goal... This is Right Speech!
Buddha once noted:Man us born with an axe in his mouth, whereby he cuts himself down!
The Ten Advantageous Subjects:The many kinds of Pointless Talk:
Talk on the Modesty of having few wants,
Talk on the Bliss of Contentment,
Talk on the Joy of Seclusion,
Talk on the Ease of Disentanglement,
Talk on the Energy of Enthusiasm,
Talk on the Advantage of Morality,
Talk on the Calm of Concentration,
Talk on the Insight of Understanding,
Talk on the Freedom of Release,
Talk on the Direct Knowledge and Vision of Release ...
Such is Right Speech!
Such as talk on kings, robbers, ministers, armies, dangers, wars,
foods, drinks, clothing, furniture, jewelry, cosmetics, relatives,
vehicles, villages, towns, cities, countries, women, heroes, places,
amusements, the dead, trifles, the origin of the world, the origin
of the sea, whether metaphysical things are so or are not so...
Such talk is pointless, irrelevant, detrimental, empty of any good...
Knowing right & wrong speech as right & wrong speech, is right view.
Awareness of presence of right & wrong speech, is right awareness.
Exchanging wrong speech with right speech, is right effort...
What is this essential Right Action ?
The 3-fold Definition of Right Action:
1: Avoiding all killing and harming of any living being...
2: Abstaining from taking and thus stealing what is not given...
3: Stopping all adultery and all abuse of any sense-pleasure...
That is Right Action!
1: Avoiding all killing and harming of any living being...
2: Abstaining from taking and thus stealing what is not given...
3: Stopping all adultery and all abuse of any sense-pleasure...
That is Right Action!
The Characterization of Right Action. The blessed Buddha said:
Friends, it is caused by behaviour in conflict with the Dhamma,
by reason of immoral behaviour, that some beings here, right at
the breakup of the body, after death, reappear lost in states of
pain, in an unhappy destination, in the downfall, even in the hells...
It is caused by behaviour in harmony with the Dhamma, by reason
of moral behaviour, that some beings here, on the breakup of the
body, right after death, reappear in a happy destination, even in
the divine worlds!!! And which, friends, are the 3 kinds of bodily
moral behaviour in harmony with the Dhamma?
Here someone, stop all killing of living beings, abstains from injuring
living beings; with rod & weapon laid aside, gentle and kind, such one
dwells sympathetic towards all living beings.
Avoiding the taking of what is not given, one refrains from stealing,
what is not freely give. One does not take by way of theft the wealth
and property of others, neither in the village nor in the forest.
Abandoning abuse of sensual pleasures, such one gives up misuse in
sensual pleasures. One does not have intercourse with partners, who
are protected by their mother, or father, or mother and father, or
brother, or sister, or relatives, who is married, betrothed to another,
who are protected by law, in prison, or who are engaged to other side.
That is how there are three kinds of bodily moral behaviour in harmony
with the Dhamma... Such is Right Action!
Friends, it is caused by behaviour in conflict with the Dhamma,
by reason of immoral behaviour, that some beings here, right at
the breakup of the body, after death, reappear lost in states of
pain, in an unhappy destination, in the downfall, even in the hells...
It is caused by behaviour in harmony with the Dhamma, by reason
of moral behaviour, that some beings here, on the breakup of the
body, right after death, reappear in a happy destination, even in
the divine worlds!!! And which, friends, are the 3 kinds of bodily
moral behaviour in harmony with the Dhamma?
Here someone, stop all killing of living beings, abstains from injuring
living beings; with rod & weapon laid aside, gentle and kind, such one
dwells sympathetic towards all living beings.
Avoiding the taking of what is not given, one refrains from stealing,
what is not freely give. One does not take by way of theft the wealth
and property of others, neither in the village nor in the forest.
Abandoning abuse of sensual pleasures, such one gives up misuse in
sensual pleasures. One does not have intercourse with partners, who
are protected by their mother, or father, or mother and father, or
brother, or sister, or relatives, who is married, betrothed to another,
who are protected by law, in prison, or who are engaged to other side.
That is how there are three kinds of bodily moral behaviour in harmony
with the Dhamma... Such is Right Action!
Explanation:
Primary of these is the ending of intentional killing or destroying of
other beings either by physical action or by verbal incitement, ranging
from killing eggs of lice and bugs, or causing abortion, to any slaughter
of living creatures, including human beings.
Restraint from taking, what is not given, means abstaining from taking,
with intention to steal, living beings or non-living articles, which have
an owner. Removing or appropriating them, without owner's consent,
either by physical effort or by inciting another to do so.
Restraint from wrong behaviour in sensual pleasures means abstention
from any kind of sex, which will cause pain and suffering to others.
Examples will be adultery, since this causes the disruption of marriage,
rape, intercourse with minors protected by parents, and perversion of
others. Included here also are abstention from use of booze, drugs
and any kinds of intoxicants, which causes carelessness, and gambling
with cards, dice, on horses, teams etc.
Knowing right and wrong action as right and wrong action, is right view.
Awareness of presence of right and wrong action, is right awareness.
Exchanging wrong action with right action, is right effort...
The factors of the Noble 8-fold way mutually enhance each other!
Any intentional action - good as bad - determines whether the future
will be pleasant or painful...
Primary of these is the ending of intentional killing or destroying of
other beings either by physical action or by verbal incitement, ranging
from killing eggs of lice and bugs, or causing abortion, to any slaughter
of living creatures, including human beings.
Restraint from taking, what is not given, means abstaining from taking,
with intention to steal, living beings or non-living articles, which have
an owner. Removing or appropriating them, without owner's consent,
either by physical effort or by inciting another to do so.
Restraint from wrong behaviour in sensual pleasures means abstention
from any kind of sex, which will cause pain and suffering to others.
Examples will be adultery, since this causes the disruption of marriage,
rape, intercourse with minors protected by parents, and perversion of
others. Included here also are abstention from use of booze, drugs
and any kinds of intoxicants, which causes carelessness, and gambling
with cards, dice, on horses, teams etc.
Knowing right and wrong action as right and wrong action, is right view.
Awareness of presence of right and wrong action, is right awareness.
Exchanging wrong action with right action, is right effort...
The factors of the Noble 8-fold way mutually enhance each other!
Any intentional action - good as bad - determines whether the future
will be pleasant or painful...
What is this critical Right Livelihood?
The 5-fold Definition of Right Livelihood:
1: Earning a living not by trading with Living Beings.
2: Earning a living not by selling Meat, Fish or Flesh.
3: Earning a living not by selling Weapons.
4: Earning a living not by dealing in Alcohol or Drugs .
5: Earning a living not by selling any form of Poison.
That is Right Livelihood!
1: Earning a living not by trading with Living Beings.
2: Earning a living not by selling Meat, Fish or Flesh.
3: Earning a living not by selling Weapons.
4: Earning a living not by dealing in Alcohol or Drugs .
5: Earning a living not by selling any form of Poison.
That is Right Livelihood!
The Characterization of Right Livelihood:
Any livelihood that neither involves any killing, injuring, harming nor any
imprisoning of any living being, nor stealing, taking what is not given,
cheating, any bribery or corruption, or lying, or false deceiving, tricks, or
use of false measures and weights, neither sensual nor sexual abuse,
neither use or selling of alcohol, nor intoxicating illegal drugs, that causes
carelessness, neither by oneself, nor by getting other employees to do so,
such is Right Livelihood!
Any livelihood that neither involves any killing, injuring, harming nor any
imprisoning of any living being, nor stealing, taking what is not given,
cheating, any bribery or corruption, or lying, or false deceiving, tricks, or
use of false measures and weights, neither sensual nor sexual abuse,
neither use or selling of alcohol, nor intoxicating illegal drugs, that causes
carelessness, neither by oneself, nor by getting other employees to do so,
such is Right Livelihood!
The Explanation of Right Livelihood for Buddhist Monks and Nuns:
Neither living nor receiving food by astrology, soothsaying, prediction of future
events, nor by palmistry, geomancy, dream-reading, charms and spells, or fake
divination, nor by any rituals, running errands, or messages, flattering, arranging
marriages, funerals or divorces, medical praxis, or by producing art or poetry, or
by disputation or debate, this is Right Livelihood!
Neither living nor receiving food by astrology, soothsaying, prediction of future
events, nor by palmistry, geomancy, dream-reading, charms and spells, or fake
divination, nor by any rituals, running errands, or messages, flattering, arranging
marriages, funerals or divorces, medical praxis, or by producing art or poetry, or
by disputation or debate, this is Right Livelihood!
Knowing right and wrong Livelihood as right and wrong Livelihood, is Right View.
Awareness of presence of right and wrong Livelihood, is Right Awareness.
Exchanging wrong Livelihood with right Livelihood, is Right Effort...
Awareness of presence of right and wrong Livelihood, is Right Awareness.
Exchanging wrong Livelihood with right Livelihood, is Right Effort...
What is this vital Right Effort?
The 4-fold Definition of Right Effort:
1: The effort to overcome already present disadvantageous mental states..
2: The effort to prevent future disadvantageous mental states from arising..
3: The effort to begin developing so far absent advantageous mental states..
4: The effort to maintain and perfect already arisen advantageous mental states..
This is Right Effort!
1: The effort to overcome already present disadvantageous mental states..
2: The effort to prevent future disadvantageous mental states from arising..
3: The effort to begin developing so far absent advantageous mental states..
4: The effort to maintain and perfect already arisen advantageous mental states..
This is Right Effort!
The Characterization of Right Effort:
Striving for replacing wrong view with right view, is Right Effort!
Striving for replacing wrong motivation with right motivation, is Right Effort!
Striving for replacing wrong speech with right speech, is Right Effort!
Striving for replacing wrong action with right action, is Right Effort!
Striving for replacing wrong livelihood with right livelihood, is Right Effort!
Striving for replacing wrong effort with right effort, is Right Effort!
Striving for replacing wrong awareness with right awareness, is Right Effort!
Striving for replacing wrong concentration w. right concentration, is Right Effort!
Striving for replacing wrong view with right view, is Right Effort!
Striving for replacing wrong motivation with right motivation, is Right Effort!
Striving for replacing wrong speech with right speech, is Right Effort!
Striving for replacing wrong action with right action, is Right Effort!
Striving for replacing wrong livelihood with right livelihood, is Right Effort!
Striving for replacing wrong effort with right effort, is Right Effort!
Striving for replacing wrong awareness with right awareness, is Right Effort!
Striving for replacing wrong concentration w. right concentration, is Right Effort!
The Explanation of the 4 Right Efforts:
The 4 right efforts are 1: Control 2: Overcoming 3: Development 4: Maintenance!
What is the effort of control? When seeing an object with the eye, one neither
grasps after the whole object, nor any of its details, thereby one strives well to
prevent bad, detrimental states, such as longing and misery, to flood in on one!
One guards and controls the sense of sight and do similarly with the other senses.
What is the effort of overcoming? One does not accept any lust, hate or anger,
that has arisen, but leaves it instantly, dispels it, destroys it, and makes it vanish.
What is the effort of development? One develops the enlightenment-factor of
awareness, of investigation, of energy, of joy, of tranquillity, of concentration,
and the enlightenment-factor of equanimity based on solitude, seclusion, and
ceasing, which is leading to maturity and culmination of spiritual self-surrender.
What is the effort of maintenance? One dominated by desire maintains firmly
in his mind a favourable object of concentration, such as a skeleton, or a corpse
that is full of worms, bluish-black, full of holes, and bloated, while one dominated
by anger maintains firmly in his mind a favourable object of concentration, such
as infinite friendliness, universal pity, mutual joy or well balanced equanimity...
The 4 right efforts are 1: Control 2: Overcoming 3: Development 4: Maintenance!
What is the effort of control? When seeing an object with the eye, one neither
grasps after the whole object, nor any of its details, thereby one strives well to
prevent bad, detrimental states, such as longing and misery, to flood in on one!
One guards and controls the sense of sight and do similarly with the other senses.
What is the effort of overcoming? One does not accept any lust, hate or anger,
that has arisen, but leaves it instantly, dispels it, destroys it, and makes it vanish.
What is the effort of development? One develops the enlightenment-factor of
awareness, of investigation, of energy, of joy, of tranquillity, of concentration,
and the enlightenment-factor of equanimity based on solitude, seclusion, and
ceasing, which is leading to maturity and culmination of spiritual self-surrender.
What is the effort of maintenance? One dominated by desire maintains firmly
in his mind a favourable object of concentration, such as a skeleton, or a corpse
that is full of worms, bluish-black, full of holes, and bloated, while one dominated
by anger maintains firmly in his mind a favourable object of concentration, such
as infinite friendliness, universal pity, mutual joy or well balanced equanimity...
Thus knowing right and wrong effort as right and wrong effort, is Right View.
Awareness of presence of right and wrong effort, is Right Awareness.
Right effort has the function of striving, exertion and endurance...
Keep on keeping on! Never give up! Always Come again!
Awareness of presence of right and wrong effort, is Right Awareness.
Right effort has the function of striving, exertion and endurance...
Keep on keeping on! Never give up! Always Come again!
What is this Fundamental Right Awareness?
The 4-fold Definition of Right Awareness:
1: Awareness of the Body merely as a transient and compounded Form..
2: Awareness of Feelings just as conditioned emotional Responses..
3: Awareness of Mind only as habituated and temporary Moods..
4: Awareness of Phenomena only as constructed Mental States..
Right Awareness is of these 4, while being alert, & clearly comprehending,
will put away longing towards and aversion against anything in this world!
1: Awareness of the Body merely as a transient and compounded Form..
2: Awareness of Feelings just as conditioned emotional Responses..
3: Awareness of Mind only as habituated and temporary Moods..
4: Awareness of Phenomena only as constructed Mental States..
Right Awareness is of these 4, while being alert, & clearly comprehending,
will put away longing towards and aversion against anything in this world!
The Characterization of Right Awareness:
Awareness of wrong view or right view present now, is Right Awareness!
Awareness of wrong motivation or right motivation, is Right Awareness!
Awareness of wrong speech or right speech now, is Right Awareness!
Awareness of wrong action or right action, is Right Awareness!
Awareness of wrong livelihood or right livelihood, is Right Awareness!
Awareness of wrong effort or right effort, is Right Awareness!
Awareness of wrong awareness or right awareness, is Right Awareness!
Awareness of wrong or right concentration now, is Right Awareness!
Awareness of wrong view or right view present now, is Right Awareness!
Awareness of wrong motivation or right motivation, is Right Awareness!
Awareness of wrong speech or right speech now, is Right Awareness!
Awareness of wrong action or right action, is Right Awareness!
Awareness of wrong livelihood or right livelihood, is Right Awareness!
Awareness of wrong effort or right effort, is Right Awareness!
Awareness of wrong awareness or right awareness, is Right Awareness!
Awareness of wrong or right concentration now, is Right Awareness!
The Explanation of Acute Awareness and Clear Comprehension:
When inhaling & exhaling long, one notices and is fully aware of just that..
When inhaling & exhaling short, one notices & is fully aware of just that..
One trains: I will breathe in-&-out clearly comprehending the entire body.
One trains: I will breathe in-&-out calming the breath & all bodily activity.
When walking, one notices and clearly comprehends, that one is walking.
When standing, one notices and clearly comprehends, that one is standing.
When sitting, one notices & clearly comprehends, that one is sitting down.
When lying down, one notices & clearly comprehends, that one is lying.
Going forward one notices & clearly comprehends, this going forward.
When returning one notices and clearly comprehends, this returning.
When looking in front or back, one notices, & is clearly aware of that.
When bending or stretching, when lifting or carrying, when eating or
drinking, chewing or tasting, one is aware of and comprehends just that.
When passing excrement or urine one clearly comprehends exactly that.
While falling asleep and waking up, when speaking or keeping silence,
one notices, knows and understands exactly that & clearly comprehends,
that this is, what one is doing just right here and exactly now...
Continuous awareness of purpose, suitability, domain and nature of one's
current behaviour, whether mental, verbal or bodily is Right Awareness
and clear comprehension...
When inhaling & exhaling long, one notices and is fully aware of just that..
When inhaling & exhaling short, one notices & is fully aware of just that..
One trains: I will breathe in-&-out clearly comprehending the entire body.
One trains: I will breathe in-&-out calming the breath & all bodily activity.
When walking, one notices and clearly comprehends, that one is walking.
When standing, one notices and clearly comprehends, that one is standing.
When sitting, one notices & clearly comprehends, that one is sitting down.
When lying down, one notices & clearly comprehends, that one is lying.
Going forward one notices & clearly comprehends, this going forward.
When returning one notices and clearly comprehends, this returning.
When looking in front or back, one notices, & is clearly aware of that.
When bending or stretching, when lifting or carrying, when eating or
drinking, chewing or tasting, one is aware of and comprehends just that.
When passing excrement or urine one clearly comprehends exactly that.
While falling asleep and waking up, when speaking or keeping silence,
one notices, knows and understands exactly that & clearly comprehends,
that this is, what one is doing just right here and exactly now...
Continuous awareness of purpose, suitability, domain and nature of one's
current behaviour, whether mental, verbal or bodily is Right Awareness
and clear comprehension...
The Function of Right Awareness and its associates:
Knowing right/wrong awareness as right/wrong awareness, is right view.
Exchanging wrong awareness with right awareness is right effort.
Right awareness has the function of observing, noticing, remembering &
knowing the reality that neither any body, nor any form, nor any feeling,
nor any mentality, nor any phenomena, nor any mental state is happiness,
truly attractive, lasting, satisfying or even personal, something keepable...
All phenomena are momentary: They pass away right after the moment of
their arising and occurrence! Nothing is permanent, everything is in a state
of flux: Arising and ceasing, emerging and vanishing, coming and going,
again and again and again and again and ever again...!!! Anicca = Change...
Knowing right/wrong awareness as right/wrong awareness, is right view.
Exchanging wrong awareness with right awareness is right effort.
Right awareness has the function of observing, noticing, remembering &
knowing the reality that neither any body, nor any form, nor any feeling,
nor any mentality, nor any phenomena, nor any mental state is happiness,
truly attractive, lasting, satisfying or even personal, something keepable...
All phenomena are momentary: They pass away right after the moment of
their arising and occurrence! Nothing is permanent, everything is in a state
of flux: Arising and ceasing, emerging and vanishing, coming and going,
again and again and again and again and ever again...!!! Anicca = Change...
The Blessed Buddha once said:
Friends, this is the only direct way to the mental purification of beings,
to the overcoming & elimination of sorrow, frustration, pain and misery,
to gaining the right method, to the realization of Nibbāna, that is:
This establishing of the 4 Foundations of Awareness...
The 4 frames of reference...
Awareness is therefore a Mountain of Advantage!
Friends, this is the only direct way to the mental purification of beings,
to the overcoming & elimination of sorrow, frustration, pain and misery,
to gaining the right method, to the realization of Nibbāna, that is:
This establishing of the 4 Foundations of Awareness...
The 4 frames of reference...
Awareness is therefore a Mountain of Advantage!
Take Home: The 4 Foundations of Right Awareness are:1: Being aware of the BODY as a mere transient form.
2: Being aware of the FEELING as a mere reactive response.
3: Being aware of the MIND as a mere passing set of moods.
4: Being aware of the PHENOMENON as a mere mental state.
2: Being aware of the FEELING as a mere reactive response.
3: Being aware of the MIND as a mere passing set of moods.
4: Being aware of the PHENOMENON as a mere mental state.
What is this Sublime Right Concentration?
The Buddha explained The 4-fold definition of Right Concentration:
Having eliminated the 5 mental hindrances, mental defects that obstruct
understanding, quite secluded from sensual desires, protected from any
detrimental mental state, one enters and dwells in the 1st jhāna; full of joy
and pleasure born of solitude, joined with directed and sustained thought.
One makes this joy and pleasure born of seclusion drench, saturate, soak,
and suffuse the body, so that no part of the entire body is unperfused by
this intense joy and pleasure! Just as a skilled bath-man puts soap powder
in a copper basin and sprinkling it gradually with water, whips it until the
water soaks and pervades all the soap powder, yet without dripping, so too,
does the noble friend make the joy and pleasure born of solitude permeate
and pervade the entire body! Again, friends, with the stilling of directed
and sustained thought, one enters and dwells in the 2nd jhāna: a calmed
assurance of unification of mind with even deeper joy and pleasure now
born of concentration, devoid of any thought! One makes this exquisite
joy and pleasure born of concentration drench, saturate, soak, & suffuse
the body, so no part of the whole body is unperfused by this profound joy
and pleasure: Just as a lake whose waters welled up from below within it
itself, & it had no other sources neither by showers of rain, then this cool
fount of water welling up from deep within would immerse, fill, & pervade
the entire lake, even and exactly so does one make this joy & pleasure born
of concentration infuse this entire body! Furthermore, friends, with the
fading away of the joy, the friend dwells in even equanimity, just aware &
clearly comprehending, still feeling pleasure in the body, one enters upon
and remains in the 3rd jhāna, regarding which the Noble Ones declare:
"In aware equanimity one dwells in pleasure!" One makes the pleasure apart
from of joy flood, saturate, soak, and suffuse the body, so that there is no
part of one's whole body unperfused by this pleasure divested of joy...
Just as in a lotus pond some lotuses are born, grow and thrive immersed
under the water & the cool water soaks them from their roots to their tips,
so too, do the noble friend make the pleasure divested of joy drench, fill,
flood and pervade this entire body. Finally, friends, with the leaving behind
of both pleasure and pain, and with the prior disappearance of both joy and
sorrow, one enters and dwells in the 4th jhāna; a completely stilled mental
state of awareness, purified by an equanimity of neither-pain-nor-pleasure.
One sits illuminating the body internally with this pure bright mind, so that
there is no part of one's whole body not illuminated by this pure bright mind!
Just as a man were sitting covered from the head down with a white cloth,
so that no part of his whole body was uncovered by this white textile; even
so does one sit encompassing this entire body with a pure bright & radiant
mind, so that there is no part of one's whole body not illuminated by this
pure, bright, and luminous mind...
Comment: No trivial worldly pleasure can ever surpass such sublime bliss!
Having eliminated the 5 mental hindrances, mental defects that obstruct
understanding, quite secluded from sensual desires, protected from any
detrimental mental state, one enters and dwells in the 1st jhāna; full of joy
and pleasure born of solitude, joined with directed and sustained thought.
One makes this joy and pleasure born of seclusion drench, saturate, soak,
and suffuse the body, so that no part of the entire body is unperfused by
this intense joy and pleasure! Just as a skilled bath-man puts soap powder
in a copper basin and sprinkling it gradually with water, whips it until the
water soaks and pervades all the soap powder, yet without dripping, so too,
does the noble friend make the joy and pleasure born of solitude permeate
and pervade the entire body! Again, friends, with the stilling of directed
and sustained thought, one enters and dwells in the 2nd jhāna: a calmed
assurance of unification of mind with even deeper joy and pleasure now
born of concentration, devoid of any thought! One makes this exquisite
joy and pleasure born of concentration drench, saturate, soak, & suffuse
the body, so no part of the whole body is unperfused by this profound joy
and pleasure: Just as a lake whose waters welled up from below within it
itself, & it had no other sources neither by showers of rain, then this cool
fount of water welling up from deep within would immerse, fill, & pervade
the entire lake, even and exactly so does one make this joy & pleasure born
of concentration infuse this entire body! Furthermore, friends, with the
fading away of the joy, the friend dwells in even equanimity, just aware &
clearly comprehending, still feeling pleasure in the body, one enters upon
and remains in the 3rd jhāna, regarding which the Noble Ones declare:
"In aware equanimity one dwells in pleasure!" One makes the pleasure apart
from of joy flood, saturate, soak, and suffuse the body, so that there is no
part of one's whole body unperfused by this pleasure divested of joy...
Just as in a lotus pond some lotuses are born, grow and thrive immersed
under the water & the cool water soaks them from their roots to their tips,
so too, do the noble friend make the pleasure divested of joy drench, fill,
flood and pervade this entire body. Finally, friends, with the leaving behind
of both pleasure and pain, and with the prior disappearance of both joy and
sorrow, one enters and dwells in the 4th jhāna; a completely stilled mental
state of awareness, purified by an equanimity of neither-pain-nor-pleasure.
One sits illuminating the body internally with this pure bright mind, so that
there is no part of one's whole body not illuminated by this pure bright mind!
Just as a man were sitting covered from the head down with a white cloth,
so that no part of his whole body was uncovered by this white textile; even
so does one sit encompassing this entire body with a pure bright & radiant
mind, so that there is no part of one's whole body not illuminated by this
pure, bright, and luminous mind...
Comment: No trivial worldly pleasure can ever surpass such sublime bliss!
The Function of Right concentration and its associates is:
Seeing right/wrong concentration as right/wrong concentration, is right view.
Exchanging wrong concentration with right concentration is right effort.
Right concentration functions as a drill: Focusing, unifying, & penetrating!
Seeing right/wrong concentration as right/wrong concentration, is right view.
Exchanging wrong concentration with right concentration is right effort.
Right concentration functions as a drill: Focusing, unifying, & penetrating!
Impermanence
Impermanence is one of the essential doctrines or Three marks of existence in Buddhism. The term expresses the Buddhist notion that all of conditioned existence, without exception, is in a constant state of flux.
Inconstant arises from a synthesis of two separate words, 'Nicca' and the "privative particle" 'a'. Where the word 'Nicca' refers to the concept of continuity and permanence, 'Anicca' refers to its exact opposite; the absence of permanence and continuity.
Inconstant arises from a synthesis of two separate words, 'Nicca' and the "privative particle" 'a'. Where the word 'Nicca' refers to the concept of continuity and permanence, 'Anicca' refers to its exact opposite; the absence of permanence and continuity.
Emptiness
Emptiness, Sunya comes from the root svi, meaning swollen, plus -ta -ness, therefore Conze glosses sunya as hollow ( - ness). A common alternative term is "voidness".
In Buddhism emptiness is a characteristic of phenomena arising from the fact (as observed and taught by the Buddha) that nothing possesses essential, enduring identity (see anattā) because of such things as the impermanent nature of form. In the Buddha's spiritual teaching, insight into the emptiness of phenomena (Pāli:suññatānupassanā) is an aspect of the cultivation of insight (vipassanā-bhāvanā) that leads to wisdom and inner peace. The importance of this insight is especially emphasised in Mahāyāna Buddhism, and receives its most "positive" explication in the tathāgatagarbha sutras.
Skandha, Khandhas, Aggregates
In Buddhist phenomenology and soteriology, the Skandhas or Khandhas or Aggregates are any of five types of phenomena that serve as objects of clinging and bases for a sense of self. The Buddha teaches that nothing among them is really "I" or "mine".
In the Theravada tradition, suffering arises when one identifies with or otherwise clings to an aggregate; hence, suffering is extinguished by relinquishing attachments to aggregates. The Mahayana tradition further puts forth that ultimate freedom is realized by deeply penetrating the nature of all aggregates as intrinsically empty of independent existence.
Outside of Buddhist didactic contexts, "skandha" can mean mass, heap, pile, bundle or tree trunk.
Buddhist doctrine describes five aggregates:
- "form" or "matter":
external and internal matter. Externally, rupa is the physical world. Internally, rupa includes the material body and the physical sense organs. - "sensation" or "feeling":
sensing an object as either pleasant or unpleasant or neutral. - "perception", "conception", "apperception", "cognition", or"discrimination":
registers whether an object is recognized or not (for instance, the sound of a bell or the shape of a tree). - "mental formations", "impulses", "volition", or "compositional factors":
all types of mental habits, thoughts, ideas, opinions, prejudices, compulsions, and decisions triggered by an object. - "consciousness" or "discernment":
- In the Nikayas/Āgamas: cognizance, that which discerns
- In the Abhidhamma: a series of rapidly changing interconnected discrete acts of cognizance.
- In some Mahayana sources: the base that supports all experience.
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