25

There is a famous set of verses of the Buddha that go as follows: “All conditioned things are impermanent” – when one sees this with wisdom, one turns away from suffering. This is the path to purification. “All conditioned things are unsatisfactory” – when one sees this with wisdom, one turns away from suffering. This is the path to ...


8

It is 'anatta' that means our inability to control the five aggregate, as found in the Pali as follows, where the word 'anicca' is not found at all: Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ ...


7

How can I solve my problems if I'm not totally immersed in the future, thinking about all the possibilities? In a sense, the answer is because being immersed in the future is a large part of the problem. Buddhism doesn't recognize the things you call problems as real problems. They are conventional problems that only obtain the designation because of your ...


6

According to my present (non-sectarian) teacher, the way the Three Marks are to be used is not simply as dogma to be mindful of, but rather as a tool for enquiry into our psyche -- our attachments, or preconceptions. The way to use Three Marks for enquiry into preconceptions is to try accepting one Mark at a time and see what resistance it causes. For ...


6

It really depends who you ask, and what you mean by "contemplate". The Buddha said: When one sees with wisdom that 'all formations are impermanent', this is the path of purification. (Dhp. 277) So the actual path is through "seeing" impermanence. One might correct your question to say that self-enlightenment can be achieved through seeing ...


6

Yes. It is ok.


6

Change is permanent. The Laws of Nature (Dhamma) are permanent. The unchanging Nibbana (Nirvana) is also permanent. Buddhism explains only conditioned things (sankhara) are impermanent; thus conditioned impermanent things are permanently impermanent. The Dhamma (Natural Truth) is permanent (but not-self). This is standard Buddhism, as follows: ...


5

I think you already answer your own question by mentioning impermanence. Why act upon something that will slip away between your fingers anyway, without anyone having the slightest control. Phenomena both mental and physical are uncontrollable and ungovernable. Interfering with them will not bring anything good out of it. Interfering with phenomena will ...


5

This very point is a subject of doctrinal disagreement between Mahayana and Theravada. According to Theravada, Nibbana has svabhava (self-nature) that is unconditioned, deathless and totally transcendent to the conditioned world. But according to Mahayana (specifically Madhyamika), the fact that Nirvana is called shunyata means it does not have svabhava, ...


5

The ancient extinct Kadampa school of Tibetan Buddhism (not the NKT, New Kadampa Tradition, which is an unsanctioned "breakaway" school) practiced mindfulness of death. Their motto was: Base your mind on the Dharma Base your Dharma on a humble life Base your humble life on the thought of death Base your death on an empty, barren hollow. "The ...


5

My answer assumes you are specifically referring to the ideas of Heraclitus (the originator of Western ideas of Becoming). There are some interesting correlates between the origins of the Western idea of flux or becoming which was first articulated by the Greek philosopher Heraclitus and the Buddha's idea of Impermanence (Anicca). For Heraclitus ... ...


5

Here is the simple answer to what you feel... We are in constant pain and suffering. As to lord Buddha Eyes,Ears,Tongue,Nose,Body & Mind are Burning from three things (Lust,Anger,Confusion -[Raga,Dwesha,Moha]). But the one who practice and realize escape the burning forever,he is free. So here's what is happening to you... Now that you have ...


5

That is two questions. I'll answer the second. Things are not unsatisfactory in themselves because they don't have selves. Anicca is the flip side of Anatta (non-self). Because things are made entirely of other things and aren't independent self-entities if any one 'thing' in the universe changes then everything changes because it all interpenetrates. This ...


5

In my understanding of the explanations I received: As many Buddhist concepts, "seeing things as they are" is a pointer to something happening in real life, but not necessarily in a sense we assume. Its meaning is more practical than strictly technical. Most of the time we are "in our heads". We have so many preconceptions, thoughts, and inner chatter ...


4

There is a convolution of meanings for dukkha which depends on context. One translation for dukkha is "unsatisfactoriness". Of course, it is not stated there is no feeling of satisfaction or pleasure born of impermanent things, as that would be absurd. I just ate a big sandwich and I can tell you I don't feel hungry, I feel satisfied with respect to hunger....


4

This is something you cannot force. Any form of force is based on craving or aversion hence you loose the balance of your mind. Through meditation you can realize "impermanence, suffering and non-self" at an experiential level. This is not a concept of thought or notion of it.


4

Contemplating will not take you all the way as there will be a perception or notional residue. You can start with it and make efforts to see the phenomena relating to the aggregates arising and passing. This will get you to the final goal as long as you do this with equanimity and non clinging and craving. For further details see Girinananda Sutta. ...


4

My attempts: First of all on interference which means action: "'I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir'... "A disciple of the noble ones considers this: 'I am not the only one who is owner ...


4

As I said here, each of the Three Marks (Transience, Dukkha, Corelessness) produces a surprising effect when it is fully accepted: Fully accepting Transience brings a surprising sense of timeless peace and even a sense of stability as you get fully established in the momentary "eternal now". Fully accepting Dukkha brings a surprising sense of contentment ...


4

No phantom, no... The Diamond Sutra in Classical Chinese, wherein one of the verses instantly enlightened the 6th Patriarch Huineng, the corresponding verse to your quote is this: 一切有為法,如夢幻泡影,如露亦如電,應作如是觀。 This beautiful verse was done by this guy with his league of national selected translators: Kumarajiva is held by some Great Buddhist Masters as ...


4

All conditioner have 3 sub-characteristics (upāda[jāti], ṭhiti[jarā], and bhaṅga[maraṇa]) according to the description of 5 aggregates and 12 dependent originations. Saṅkhāra means cause of effects. This is conditioner aggregate of dependent origination. Saṅkhata means effect of causes. This is conditioned aggregate of dependent origination. Because ...


3

There are a few things which come to mind that Buddhism may say about your current spiritual path; Surely, the practices you have described will bring you some beneficial results. But without proper insight, guided by the Noble Eightfold path, they will not lead you to liberation from old age, suffering, and death. And this is evident by the way in which ...


3

Living is a consequence of birth. Everything is unstable, unsatisfying and out of control because of birth. Birth is a consequence of not knowing what is suffering, what is the cause of suffering, what is the end of suffering and what is the way leading to the end of suffering. If everything in unstable, unsatisfying and out of control then what is the ...


3

Isn't the 'point of life' meant to be a journey to stability, satisfaction and self control? There's no "meant to be" in life. It's not written in the stars that you must do this or that. But you can follow the noble 8 fold path and attain stability and satisfaction while you live. If everything in unstable, unsatisfying and out of control Everything ...


3

There are two Pali words that seem relevant to this question: Kalika meaning "related to time" Akalika meaning "not related to time" There's a definition of the words here in this 'glossology': Akalika -- Timelessness, A synonym for Arahantship, An attribute of the Dhamma It suggests two meanings for kalika: Two events can be said to kalika when they are ...


3

Buddhist philosophy of anatta challenges the notion of "entities" - objects with identity, independent of the rest of the world and observer. Instead, here is an alternative: try and see the world as a connected network of causation, with a system of nominal entities overlaid on top. In other words, consider that entity is a construct of the mind. (This ...


3

i meant the change that happens in milliseconds I guess the following is what you heard? Theravada abiddhamma formalizes "an experience" (thought process) in 17 discrete moments ("thought moments", cittakkhanas), or 17 cittas. An example from Abhidhammatha Sangaha ( Chap. IV - Compendium of the cognitive process): While this is not a presentation on ...


3

From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Assu Sutta: Tears


3

When you are deep sleep (Bhavanga) you are unaware. When you are awake you do have some awareness (Ekaggata - 1 of the 7 universal mental factors) but it not penetrating awareness as you do not have enough focus (Samadhi).


3

No one done a physics answer yet? Here it is. Space is impermanent. General relativity shows that space and time are linked together and they change with mass. Mass tells spacetime how to bend, spacetime tells mass how to move. The whole field of cosmology studies how the space of universes changes.


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