The ultimate realities
01. How are we going to accomplish Happiness and Joy in one’s life?
02. Who is Lord Buddha?
03. Way to Loving Kindness – Four Sites
04. Searching Enlightenment
05. What is Buddhism?
06. Is Buddhism a Philosophy?
07. Seven Weeks After The Enlightenment
08. Let Us Starts Learning Basics Of Buddha Teachings with Loving-Kindness
09. 84,000 Buddha Teachings into Three main categories.
10. Furthermore, Deviation of “Dhamma”
01. The World Governing Doctrines
02. Lord Buddha’s Three Fold Training
03. Why Lord Buddha wanted to control our evil acts?
A. 5 Precepts
B. Karma – [in brief]
C. 8 Precepts
D. 10 Precepts
01. What is Mind and Mindfulness in Buddhism?
02. Neither Pessimistic nor Optimistic, but Realistic
05. Two Worlds
06. Let us simply try to understand these two worlds
07. Simply try to understand the Five Senses + Mind
08. Importance of Sensitive Material – [Prasada Rupa] in Mind and Mindfulness]
In simple beautiful example: In this world we have 1000’s of rivers and those all fallen down to the sea. Their water may have different taste in different rivers in different places but after falling down to the sea it has only one taste that is sault taste. Likewise Buddha taught us “84,000 Dhamma Skandha” and all directed to the “Nibbana” which is the ultimate goal to achieve.
Lord Buddha told us that we laymen are delusional in not knowing the truth.
Once we heard this or seen this quote, few sudden questions arises into our mind, then
01. what is so called delusion? and
02. What is the truth?
Let us try to dig deep into these questions to find the answers.
Hypothetically, Take a Table. Why we called it table? In general we have a state of mind or confirmation in the society if one item has four or few legs and it has a flat top which we can keep things without fallen on that flat top it is called a table. Isn’t it?
Now take that table and break into parts. Legs, support bars, glass top, underneath wooden top, nails, joints etc. After keeping all these one by one aside can we call it table any more? No we can’t. Because that convention of the table was not there anymore and it has already broken into parts. Now we have given each part separate name. Those words also conventions given by the society. Right?
Now we take a leg and break into parts. A small pieces of wooden. So that we cannot call them as a table leg any more…….. Right?
Similarly, we keep on breaking them into parts until we find the part that cannot break into parts any more. Science is not that much advanced to find that particle but Lord Buddha found it 2560 years before and it is called Pure Octad[Shuddashtaka]. Learn further: Pure Octad
Those are called
01. Consciousness[Chitta] – 01 but it’s actions it is named as 81 or 121
02. Mental Factors[Chethasika] – 52
03. Material Factors[Rupa] – 28
04. Nibbana – Which is Ultimate Freedom of the life. Learn further:Ultimate Realities` First three items gives you 81 factors which are actually prevails in this world.
Similarly, When we break our body and mind into parts or any other tree or vehicle or house or Mother, Father or anything we can find only these factors but nothing else. Actually, there is no I, Mine, Me, My Mother, My Son, My Vehicle …….etc.
Because of not knowing the four truth you are in the delusion. Because of this delusion you are experiencing the illusion.
Delusion because of not knowing the truth. The real unchanged everlasting Truth. Let us try to understand the Truth[reality] according to our teacher or the master Lord Buddha.
“Monks, these four things are real, not unreal, not otherwise. Which four?
“‘This is stress,’ is real, not unreal, not otherwise. ‘This is the origination of stress,’ is real, not unreal, not otherwise. ‘Also, this is the cessation of stress,’ is real, not unreal, not otherwise. ‘This is the path of practice leading to the cessation of stress,’ is real, not unreal, not otherwise.
“These are the four things that are real, not unreal, not otherwise.
“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… and this is the cessation of stress… This is the path of practice leading to the cessation of stress.”
01. The truth of the unsatisfactoriness = [Dukkha Sacca]
02. The truth of the cause of the unsatisfactoriness = [Dukkha-Samudāya sacca]
03. The truth of the cessation the unsatisfactoriness = [Dukkha-Nirodha Sacca]
04. The truth of the way leading to the cessation of unsatisfactoriness = [Dukkha Nirodha Gamini Ppaṭipadā Sacca]
They are called “Noble Truths” because, as the Buddha says, they are:
Real Permanent Truths = [Tathāni],
Infallible = [Avitathāni], and
Do not change = [Anaññathāni].
It is because of the complete understanding of these four noble truths, as they really are, that the Buddha is called “Worthy” [Arahant], and “Perfectly Enlightened by Himself ” [Sammā Sambuddho]. [Sammā sambuddha Sutta].
Besides, the word “Buddhism” comes from the word “buddha”, which in turn comes from the word “buddhi” and “bodhi”. These words literally mean “intellect”, “intelligence”, “wisdom” or “supreme knowledge”. They refer more specifically to the intelligence and supreme knowledge that a Buddha possesses due to the understanding of the four noble truths. But metaphorically they are usually translated as “enlightenment” or “awakening”, and the word “Buddha” as “enlightened” or “awakened”.
Whether a Buddha appears in the world or not, the four noble truths exist. However, a Buddha is needed to reveal them, bring them to light and teach them to the “deceived” world. As formulated by the Buddha, the four noble truths are central and universal events regardless of time and space. These are:
01. Birth is suffering,
02. Aging is suffering,
03. Illness is suffering,
04. Death is suffering;
05. Union with what is displeasing is suffering;
06. Separation from what is pleasing is suffering;
07. Not to get what one wants is suffering;
in brief, the five aggregates subject to clinging are suffering.”
Above the statement is made ‘in brief, the five aggregates subject to clinging are suffering’.
The five aggregates (khandha’s) are:
01. Matter = [Rūpa Skandha ] – Includes 28 matters
02. Feeling = [Vedanā Skandha] – Feeling mental Factor [Vedana Chethasikaya]
03. Perception = [Saññā Skandha], – Perception mental Factor[Sanna Chethasikaya]
04. Mental formations = [Saṅkhāra Skandha] – Other 50 Mental Factors [ 50 Chethasika]
05. Consciousness = [Viññāṇa Skandha]. – 89 or 121 Consciousnesses [Chiththa 89 or 121]
In the “Dukkhatha Sutta”, the Buddha described three kinds of dukkha:
This kind of dukkha arises in response to unpleasant physical or mental experiences (often referred to as unpleasant feelings or sensations). When someone broke his leg or hand, the circumstances of his life (to reference his definition of dukkha) included unpleasant physical sensations. When I lost my best friend to cancer ten years ago, the circumstances of my life included unpleasant mental feelings; there was nothing I could do to prevent the painful experience of sorrow and grief from arising.
The circumstances of everyone’s life will include unpleasant experiences. But these are not in themselves what the Buddha meant by dukkha dukkha. It’s the aversion to the unpleasantness that is dukkha dukkha. And so, the origin of dukkha dukkha is desire = [Tanha] – that craving or longing for the circumstances of our lives to be different. That craving is like hitting our heads against a wall because this is how things are: we were born and so are subject to injury, illness, old age, and loss. Our loved ones are subject to the same conditions and so we will experience unpleasant feelings of separation and loss.
Sankhara refers to the intentional formation of thoughts (often translated as “mental formations”). This Sankhara dukkha arises when we take that step beyond simple aversion to an unpleasant physical or mental experience and engage in stressful mental activity, such as concocting “shoulds” and “shouldn’ts,” judgments, and anxiety-filled thoughts and questions. Sankhara dukkha has its origin in craving = [Tanha] because that mental activity reflects a craving for things to be how we want them to be.
Returning to the examples I used earlier, I broke my leg or hand and it hurt. When I could mindfully acknowledge the unpleasantness of the pain, dukkha dukkha did not arise. It arose only when I reacted with aversion to this circumstance of my life (craving for the pain to stop). And then, sankhara dukkha was not far behind. “It’s not fair that I broke my leg.” “What if it doesn’t heal correctly?” “I can’t bear being sick and injured at the same time.” Sankhara dukkha was in the anxiety-filled stories I would spin about my Leg.
We can alleviate sankhara dukkha by bringing these mental formations into conscious awareness = [Sathi]. In mindfulness practice (inside or outside of meditation), we become aware of whatever sensations or feelings have arisen. They could be from outside stimuli, body stimuli, or from our mental reaction to these stimuli. If that stimulus is unpleasant, our mental reaction can range from a simple craving for it to stop (dukkha dukkha) to the mental formations of sankhara dukkha, such as “If he doesn’t stop honking that horn right now, I’m going to start screaming.”
As we get more skilled at maintaining mindfulness, we’re better able to shift our focus from the pleasantness or unpleasantness of our experience to its impermanent nature. This insight into impermanence enables us see that trying to control our experience to make it only pleasant just increases the presence of suffering in our lives. This can be the first step in letting go of craving or longing for our life to be other than it is in the present moment.
Whereas dukkha dukkha arises in response to unpleasant experiences, viparinama dukkha arises in response to pleasant ones; it is tied to impermanence or change. (Viparinama means “changing.”) As with the other two kinds of dukkha, the origin of viparinama dukkha is craving. When we’re enjoying a pleasant experience, we crave for it to continue. In fact, we’ll go to extremes to keep it going (driving too fast, eating too much). Viparinama dukkha arises when, inevitably, the universal law of impermanence leaves that craving or lust unsatisfied.
I saw beautiful lady along the way from Kandy to my Home in Colombo. I slow down the vehicle to see her beautiful body and blooming eyes with long hair that cannot take my eyes away from her. Just because of others in the vehicle I had to come leaving her there. But unfortunately that lust feeling at the seen her picture is giving me the hard pain of lust which burns my body sometimes. I realize and I remember wondering why that joyful experience always contained an underlying discontent. Now I know: viparinama dukkha.
“It is the desire that leads to rebirth, accompanied by pleasure and passion, seeking pleasure here and there; that is, the desire for pleasures, the desire for existence, the desire for non-existence“.
First, try to become aware of when dukkha is present. This requires mindfulness because all three kinds of dukkha can be subtle and hard to recognize. I’m helped by a Buddhist image of dukkha: a cart with a slightly broken wheel that jolts us each time the wheel rolls over the broken spot. So, as soon as I feel a little “off kilter” or dissatisfied, I stop and say: “Ah, this is dukkha.” Then, I trace my experience backwards until I find the place where I’m not getting what I want, or I’m getting what I don’t want: the craving or longing that is tanha. Lastly, I consciously try to let go of this craving – to just accept the circumstances of my life as they are.
Remember one main thing, First of all we must know what exactly we have to stop or remove. Then only we can remove it or stop occurring it. If we do not know what to stop or remove then we cannot act upon accordingly.
If you know what exactly the Dukkha is? and You know how Dukkha occurs and prevails and you know the method to stop occurring and prevailing Dukkha then you can completely avoid and stop occurring Dukkha isn’t it?
“With the complete non-passion and cessation of this very desire, with its abandonment and renunciation, with its liberation and detachment from it“. It is called Nibbana and it is the main and ultimate goal that we have to achieve. The Freedom of ending samsara journey.
To achieve this goal Lord buddha taught us a very clear and precise path and assured the achievement.
01. Right View
02. Right Thought
03. Right Speech
04. Right Action
05. Right Livelihood
06. Right Effort
07. Right Mindfulness
08. Right Concentration
Lord Buddha understood when he enlightened just because of not knowing these Four Noble Truths all creatures in this universe or any other universe keep on traveling in this Samsara journey. But we can stop this traveling by understanding these Four Noble Truths and stop creating Karma which makes results for the future.
Because of not knowing this absolute truth all animals including God’s, Brahma’s, and Human being wrongly grab things under his custody which is called an Ego[a person’s sense of self-esteem or self-importance = Sakkaya Ditti]. Applying the ownership to the things that not prevailing or not available, by saying I am, Mine, Myself, My Sole, and we are creating our own Dukkha.
We need to understand the hidden reality within the eye witnessing the Fantasy world to remove this ego completely. For that Lord Buddha understood and proved using his supreme wisdom then taught us all the real factors that are truly available in this world. ,
01. On the level of morality (sila), Variously translated as discipline, ethics, virtue, or morality, sila encompasses three aspects of the eightfold path: right speech, right action, and right livelihood. Living ethically and purely is the ground of the Buddhist path and its result.
02. The concentration (samadhi) Translated as concentration, calm abiding, or mindfulness, samadhi is the foundation of Buddhist meditation. By settling and calming the mind through dedicated meditation practice, we achieve peace and are no longer controlled by our delusions and conflicting emotions (kleshas).
03. The wisdom (panna) Translated as wisdom, insight, and discriminating mind, prajna is Buddhism’s unique, defining principle and the key to enlightenment. Using the powerful, concentrated mind of Samadhi, we penetrate the true nature of reality and free ourselves from the fundamental ignorance that causes suffering. This is the essential technique of Buddhist meditation. A level entails the abandonment of thoughts of sensuality, ill will, and cruelty; ultimately it penetrates the true nature of phenomena to see impermanence, unsatisfactoriness, and impersonality. When all 8 factors of the Path come together in harmony to the point of maturity, suffering is transcended.
the Four Noble Truths can be thought of as that which is to be
(3) realized, and
Now we are going to dig a little deeper yet very important part. Once you learn these four ultimate realities you will be able to separate the eye-witnessing world from these ultimate realities and break your delusion as you are able to overcome this illusion.
There is a very famous quote in Buddhism called “Dhammo hawe rakkhathi dhamma chaari” It means he who learns dhamma will be protected by Dhamma. No evil force could harm a person who practices Dhamma. What does It mean? The person who learns Dhamma and abides by those Lord Buddha’s teachings in his actions while avoiding doing bad Karma and protecting previously explained 5 precepts, 8 precepts or 10 precepts which result to giving comfort life most probably in heavens, instead getting bad punishments in hell in his next birth.
For the moment we understand “Karma” in this way. Once you start learning about “Karma” You can understand exactly how the present actions give results in future births exactly. Furthermore, out of these four ultimate realities people can recognize and understand in their vicinity is “Matters”
Our next lesson is dedicated to understanding the 28 Matters.