Buddhist Teachings:
Dhamma
The Four Stages of Enlightenment
The Four Noble Truths
The Law of karma
Ethics and Morality
The Four Foundations of Mindfulness
Metta Meditation
The Five Hindrances
The Five Aggregates
The Three Characteristics
Samatha Meditation
The Jhanas
Insight Meditation
10 Similes
On this page you will be able to read
and learn about these subjects:
The 4 Stages of Enlightenment
or The 4 Noble Beings
This theme is rarely mentioned although it is a very valuable tool to have a clear vision of what the path is and where it leads.
The goal of Buddhism is to free us from the cycle of existence (suffering), or samsara and reaching at least
the first stage of enlightenment is the only way to be liberated from samsara.
Therefore, having a proper idea of these stages can be one of powerful motivation for any meditator.
Not being attached to these stages or state of being is essential but having healthy direction is also essential, this is why, we share with you these valuable information.
According to the Theravada Buddhist tradition and the Tipitaka (the Pali Canon),
there are four stages of enlightenment that lead to the realization of Nibbana (Nirvana).
These four stages are known as the four types of noble beings (ariya-puggala):
Sotapanna (Stream-enterer):
Has attained the first stage of enlightenment, has eliminated the first three fetters: self-illusion, doubt, and attachment to rites and rituals, and is assured of attaining full enlightenment within seven lifetimes at most, either in the human world or in the heavenly realms.
Sakadagami (Once-returner):
Has attained the second stage of enlightenment, has weakened the fetters of sensual desire and ill-will, and will be reborn in the human world or in the heavenly realms one more time before attaining Nibbana.
Anagami (Non-returner):
Has attained the third stage of enlightenment, has eliminated the five lower fetters that bind beings to the cycle of rebirth in the sensual realm, and will not be reborn in the human world or any lower realm, but will take rebirth in a pure abode (suddhavasa) and attain Nibbana there.
Arahant:
Has attained the fourth and final stage of enlightenment, has eliminated all ten fetters and is fully liberated from the cycle of rebirth, has realized the Four Noble Truths and the three characteristics of existence (impermanence, suffering, non-self), and has destroyed all defilements and is free from all future rebirth and suffering.
The Tipitaka describes these four stages as the culmination of the Buddhist path, leading to the realization of Nibbana and the end of suffering. The Buddha referred to those who have attained these stages as "noble ones" (ariya-puggala) and emphasized the importance of developing the Noble Eightfold Path to progress through these stages.
The 4
Noble Truths
- Understanding Suffering
Seeing and understanding the different ways in which we are suffering,
physical and mental suffering:
Sickness, old age and death.
Sorrow, grief, despair, anger, frustration, not getting what we want,
separation from loved ones, being in contact with those we dislike...
- Knowing and Abandoning the cause of suffering
Craving is the main cause of suffering:
Craving for sensual pleasure and material things,
Craving for existence, immortality or specific rebirth
Craving for non existence, for death, for cessation of life and suffering...
By following our craving we can only find ourselves unsatisfied, frustrated, being in constant search for new cravings as the previous can't never satisfy us permanently.
Even if we do get what we want we want, then we suffer because of the fear of losing it, we spend energy to protect what we get from damage from thieves...
And one day the impermanent nature of things arise and what we were having gets lost,
destroyed, stolen and once again, we suffer.
Therefore the only way out of the cause of suffering is the abandonment of
these constant futile cravings.
How do we abandon cravings? Why aren't we doing it now?
Because of an even deeper cause: ignorance!
We don't see the reality clearly, we don't understand suffering and its cause, we don't want to let go short term pleasure, we don't see how cravings leads us towards more and more suffering
in this life and the next...
This is where understanding the Buddhist teachings is so important and more importantly, practicing meditation in order to "see things as they are", to experience insights in the nature of reality, the only way leading to full liberation...
- Experiencing the cessation of suffering
Once we fully abandon the cause of suffering and the our defilements, we can experience the end of suffering, Nibbana, a state of ultimate happiness, bliss and peace.
The Buddha describes Nibbana as the end of samsara, an island, a refuge, deathless, ageless, unborn, unformed, unconditionned...
- Developing the path leading to the cessation of suffering (the Noble 8 fold path)
Right view
2 types of right view:
Mundane right view:
Understanding the law of karma, or simply said, that every cause has an effect. Every action has consequences. Beings are the owner of their actions, related to their actions...
Good and bad deeds produce similar fruits.
Volition gives the action ethical significance.
There is wholesome and unwholesome kamma:
Based on non-greed (renunciation, generosity...), non-aversion (loving kindness, gentleness...) and non-delusion (wisdom) or based on greed, aversion and delusion.
"For the Buddha moral standards are objective and invariable. While the moral character of deeds is doubtlessly conditioned by the circumstances under which they are performed, there are objective criteria of morality against which any action, or any comprehensive moral code, can be evaluated. This objective standard of morality is integral to the Dhamma, the cosmic law of truth and righteousness. Its transpersonal ground of validation is the fact that deeds, as expressions of the volitions that engender them, produce consequences for the agent, and that the correlations between deeds and their consequences are intrinsic to the volitions themselves." https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html
Superior right view:
Understanding and seeing clearly the four Noble Truths. (see above)
"What now is right view? It is understanding of suffering (dukkha), understanding of the origin of suffering, understanding of the cessation of suffering, understanding of the way leading to the cessation to suffering." (DN 22; Word of the Buddha, p. 29.)
Right intention
Right intention follow the right view and are both part of the wisdom section of the noble eightfold path.
Intention or volition can be understood as previously mentioned as intention of renunciation, goodwill and harmelessness or their opposites.
The Buddha said that the wholesome intentions are conducive to wisdom and leading to Nibbana.
For an intention to be right, views have to be right...
Right speech
Abstaining from lies, harsh speech, slander and idle chatter.
Speaking truthfully, using words that are helpful and meaningful.
Avoiding speech that can mislead, cause harm or sow discord.
Right Action
Not harming or taking the life of sentient beings.
Not taking what is not freely given - abstaining from stealing/cheating.
Avoiding sexual misconduct - abstaining from adultery or sexual abuse.
Right Livelihood
Engaging in a profession that is ethical and brings no harm through its activities.
Avoiding livelihoods involving weapons, killing, intoxicants, deception, etc.
Earning a living through ethical and peaceful means.
Right Effort
Preventing unskillful states like greed, hatred, delusion from arising.
Abandoning existing unskillful states that have already arisen.
Cultivating skillful states like concentration, wisdom, compassion.
Maintaining and strengthening skillful states already attained.
Right Mindfulness
Developing awareness of the body, feelings, mind and mental qualities.
Being attentive and mindful of phenomena in the present moment.
Observing things objectively without reacting based on cravings or aversions.
Right Concentration
Practicing meditation to develop a calm, unified and composed mind.
Overcoming restlessness and distraction through techniques like breath meditation.
Attaining deep states of meditative absorption and mental unification.
The Eightfold Path provides a comprehensive guide for moral conduct, mental development and wisdom to overcome ignorance and attachments that lead to suffering. Progressing along this path is seen as the way to liberation in Buddhism.
The Law of Karma
Karma (kamma in Pali) is a fundamental principle in Buddhism that describes the universal law of cause and effect. Simply put, karma refers to the moral principle that our intentional actions have consequences. Good actions lead to positive results, while harmful actions lead to negative results.The Buddha taught that karma is not a system of reward and punishment, but rather a natural law of the universe. Just as a seed grows into a plant, our actions bear fruit according to their nature. This law applies to all beings, and operates independently of any divine judgment.
The Three Types of Karma
In the Theravada tradition, karma is classified into three types based on the intention behind the action:
Bodily karma (kāya-kamma) - Actions performed through the body, such as killing, stealing, or sexual misconduct
Verbal karma (vacī-kamma) - Actions performed through speech, such as lying, divisive speech, harsh speech, or idle chatter
Mental karma (mano-kamma) - Actions performed through the mind, such as greed, hatred, and delusion
The Buddha emphasized that it is the intention behind the action that determines its karmic fruit. Even if an action does not produce immediate results, the karmic seed is planted and will eventually bear fruit.
The Workings of Karma
The Tipitaka describes how karma operates through the cycle of rebirth. At the moment of death, the last thought moment conditions the next rebirth. This thought is called the "kamma-nimitta" or "karma sign".The type of rebirth is determined by the predominant karma at the time of death. If positive karma is strongest, one may be reborn in a heavenly realm. If negative karma predominates, one may be reborn in a hell realm or as an animal. If there is no strong karma, one may be reborn as a human.However, the Buddha taught that rebirth is not a permanent state. All conditioned existence is impermanent and subject to change. The cycle of rebirth continues until one attains enlightenment and is freed from the bondage of karma.
Overcoming Karma
The Buddha taught that the way to overcome the bondage of karma is through the development of wisdom and virtue. By cultivating mindfulness, concentration, and insight, one can uproot the ignorance and craving that fuel the karmic process.The Buddha's teachings on the Four Noble Truths and the Noble Eightfold Path provide a systematic way to overcome suffering and attain enlightenment. By following the path of virtue, concentration, and wisdom, one can break free from the cycle of rebirth and attain the unconditioned state of Nibbana.In summary, the Buddhist concept of karma is a universal law of cause and effect that operates through the cycle of rebirth. By understanding the workings of karma and following the path of virtue and wisdom, one can overcome the bondage of karma and attain the ultimate freedom of enlightenment.
Ethics and
Morality
One of our main focus is to share, promote and spread the essence of any spiritual path and more importantly the essence of how to live a good life as a human being, morality (sila).
What are the ethical principles in Buddhism?
Known as the 5, 8 or 10 precepts.
That can be applied and followed by anyone...
To live a more peaceful and rich life, for oneself and for others...
First 5 precepts:
1. Do good, be gentle, kind, caring, friendly...
Therefore, do not kill or harm any living beings, and do not contribute in any ways to the killing and harming of any living beings.
2. Respect the property of others...
Do not steal or take what is not given.
3. Respect your wife or husband and respect the other couples.
Do not comit sexual misconduct which means do not comit adultery, do not have intercourse with someone outside of your official couple relationship, or with someone who is already in a couple relationship.
4. Keep your mind and body free from intoxicants...
Do not consume alcohol, drugs or any substance that change your state of mind and of consicousness and lead to carelessness.
5. Always be honest and say the truth.
Do not lie, do not deceive, do not use false speech, do not use harsh speech, iddle chatter...
The 5 precepts can and should be applied by lay people in their daily living.
When a lay individual is participating to a meditation retreat, it is recommended to take the 8 precepts as well as replacing the third precept with refraining from any sexual activity.
It is also possible for lay people to take the 8 precepts in their daily life as a stronger spiritual practice.
It is also common for Buddhists to take the 8 precepts on special days, called uposatha days (full moon, new moon and quarter moon).
6. Eat only during appropriate time
Do not eat any solid food after noon.
7. Keep the mind silent, restrained...
One undertakes the precept to refrain from music, dancing, singing, entertainments,
wearing perfumes, garlands, and from beautifying the body with cosmetics.
8. Sit and sleep on simple and low seats, beds...
Refraining from lying on high luxurious seating or sleeping place.
When considering the 10 precepts, often the 7th precept is separated in two, therefore being 7 and 8, and the 8th becomes 9.
A novice monk is required to observe the 10 precepts.
10. Being free from using money
Refrain from accepting gold and silver (money).
In most strict Buddhist traditions, monks follow this precept which is mainly intended for monks.
Ordained monks, observe 227 rules. Some say that nuns have 331 rules.
The Four Foundations of Mindfulness
The Four Foundations of Mindfulness are derived directly from the Buddha's teachings in the Pali Canon, specifically the Satipatthana Sutta found in the Majjhima Nikaya and the Digha Nikaya.
The formula for the Four Foundations as stated in the Mahasatipatthana Sutta (Digha Nikaya 22) is:
"Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassam;
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassam;
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassam;
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassam."
Translation:
"Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending and mindful, having subdued longing and dejection in regard to the world;
he dwells contemplating feelings in feelings, ardent, clearly comprehending and mindful, having subdued longing and dejection in regard to the world;
he dwells contemplating mind in mind, ardent, clearly comprehending and mindful, having subdued longing and dejection in regard to the world;
he dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending and mindful, having subdued longing and dejection in regard to the world."
The four foundations are:
Kayanupassana - Contemplation of the body
Vedananupassana - Contemplation of feelings/sensations
Cittanupassana - Contemplation of the mind/consciousness
Dhammanupassana - Contemplation of mind-objects/phenomena
Each of these four foundations is further subdivided with specific meditation subjects and instructions in the suttas.
The Buddha declared that this fourfold practice is the "only way" (ekayano maggo) for the purification of beings, overcoming sorrow and lamentation, destroying pain and grief, treading the path to realization of Nibbana.
By contemplating in this way, ardent, clearly comprehending and mindful, having subdued longing and dejection regarding the world, one develops the Seven Factors of Enlightenment and realizes the ultimate truth directly.
Here is a detailed explanation of each of the Four Foundations of Mindfulness (Satipatthana) based on the Theravada Buddhist tradition and the Tipitaka:
Contemplation of the Body (Kāyānupassanā)
This first foundation covers contemplation of the physical body, both internal and external. It includes:
Mindfulness of breathing (ānāpānasati) - Carefully observing the in-breaths and out-breaths, developing concentration.
Awareness of postures (iriyāpatha) - Being mindful of the body when walking, standing, sitting, lying down.
Clear comprehension (sampajañña) - Clear knowledge of bodily actions like going, returning, looking ahead/away.
Attention to repulsiveness (paṭikkūlamanasikāra) - Reflecting on the body's unattractiveness, as composed of parts.
Analysis of elements (dhātuvavatthāna) - Seeing the body as composed of earth, water, fire, air elements.
Nine cemetery contemplations (navasivathika) - Contemplating corpses in various stages of decay to understand impermanence.
The Satipatthana Sutta states: "Monks, a monk has gone to the forest, to the foot of a tree, or to an empty dwelling. He sits down cross-legged, holding his body erect, and establishes mindfulness right there."
Contemplation of Feelings (Vedanānupassanā)
This involves bare attention and discernment of the nature of feelings/sensations as they arise:
Pleasant feeling (sukha vedanā)
Unpleasant feeling (dukkha vedanā)
Neutral feeling (adukkhamasukha vedanā)
The Buddha taught: "When one feels a pleasant feeling, one understands: 'This is a pleasant feeling.' When one feels an unpleasant feeling, one understands: 'This is an unpleasant feeling.'"
Contemplation of the Mind (Cittānupassanā)
This refers to observing the nature of one's own mind and mental states:
Mind with lust/without lust
Mind with hatred/without hatred
Mind with delusion/without delusion
Contracted/distracted mind
Developed/undeveloped mind
Surpassed/unsurpassed mind
Concentrated/unconcentrated mind
Released/unreleased mind
As stated: "He understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust."
Contemplation of Mind-Objects (Dhammānupassanā)
This is contemplating the nature of phenomena, both internal and external:
The 5 Hindrances (sensual desire, ill-will, sloth/torpor,
restlessness/worry, doubt)The 5 Aggregates (form, feeling, perception, formations, consciousness)
The 6 Sense Bases (eye, ear, nose, tongue, body, mind)
The 7 Factors of Enlightenment (mindfulness, investigation, energy, rapture, tranquility, concentration, equanimity)
The Four Noble Truths (suffering, origin, cessation, path)
This leads to direct realization of the ultimate truth.
So in summary, the Four Foundations of Mindfulness as directly taught by the Buddha in the Tipitaka provide a comprehensive framework for developing mindfulness, wisdom and liberation through contemplation of our entire experiential reality.
Metta Meditation
Metta meditation, also known as loving-kindness meditation, is a core practice in Theravada Buddhism that is derived directly from the teachings in the Tipitaka (Pali Canon). Here is a detailed explanation of metta meditation according to the Theravada tradition:
The Metta Sutta
The primary source for the metta meditation practice is the Karaniya Metta Sutta, found in the Sutta Pitaka of the Tipitaka. This discourse by the Buddha outlines the qualities one should develop and the meditation itself. The sutta begins by describing the qualities of a wise and virtuous person who wishes to attain the state of peace (Nibbana). These include being able, upright, gentle, humble, content, with few duties, and controlled in senses.
Benefits of Metta Meditation
The Metta Sutta states that the cultivation of loving-kindness is the highest conduct and leads to rebirth in the Brahma realm. The Buddha also taught that metta protects one from harm, helps one sleep well, and makes one dear to devas and humans. In the Theravada tradition, metta is seen as one of the four "divine abodes" (brahmaviharas) along with compassion, empathetic joy and equanimity. Developing these qualities is considered essential for spiritual progress and the attainment of enlightenment.
The Metta Meditation
The main part of the sutta describes the metta meditation itself:
Radiating loving-kindness towards oneself: "May I be happy and free from suffering."
Radiating loving-kindness towards a good friend or benefactor: "May my dear friend be happy."
Radiating loving-kindness towards a neutral person: "May this neutral person be happy."
Radiating loving-kindness towards a hostile or difficult person: "May my enemy be happy."
Radiating loving-kindness to all beings in all directions: "May all beings be happy and free from suffering."
The sutta emphasizes that one should cultivate a boundless heart and loving-kindness towards all beings, without any obstruction, hatred or enmity. This practice should be done while standing, walking, sitting or lying down, as long as one is awake.
Metta in Daily Life
Beyond formal meditation, the Theravada teachings encourage the practice of metta in daily life. This includes not deceiving or despising others, not wishing harm on anyone, and cultivating a boundless heart towards all beings. The Buddha taught that just as a mother protects her only child at the risk of her own life, one should cultivate this kind of unconditional love and compassion towards all beings. This is the highest form of metta. In summary, metta meditation as taught in the Theravada Tipitaka involves systematically radiating loving-kindness towards oneself, loved ones, neutral people, difficult people and ultimately all beings. This practice, when combined with the development of virtuous qualities and the cultivation of metta in daily life, is considered a foundation for spiritual development and enlightenment.
The Five Hindrances
The Five Hindrances (pañca nīvaraṇāni) are five mental states that hinder progress in meditation and spiritual development according to Buddhist teachings. They are:
Sensual desire (kāmacchanda) - Craving for pleasure through the five senses, obstructing true mindfulness
Ill will (byāpāda) - Feelings of hostility, aversion or resentment, which cloud judgment and focus
Sloth and torpor (thīna-middha) - A state of physical and mental lethargy that hinders active engagement
Restlessness and worry (uddhacca-kukkucca) - Agitated, distracted mental state, inability to settle the mind
Doubt (vicikicchā) - Indecision, vacillation, lack of commitment to the practice
These five mental states are considered obstacles not only to meditation, but to the development of mindfulness, concentration and insight in daily life.
Recognizing the Hindrances
The first step in working with the hindrances is recognizing them when they arise. This involves developing the ability to simply notice and name the hindrance, without getting caught up in it. For example, noticing "there is restlessness" or "this is sloth and torpor."Naming the hindrance gives us some space and perspective, rather than automatically reacting to it. It helps us distinguish between actual needs and transient cravings. Recognizing the hindrances is an important part of the mindfulness journey.
Strategies for Overcoming
Once a hindrance is recognized, there are various skillful means to work with it:
Sensual desire - Reflect on the drawbacks of indulging desire. Cultivate contentment. Redirect attention to the breath or body
.
Ill will - Develop loving-kindness and compassion towards the object of aversion. Reflect on the universality of suffering
.
Sloth and torpor - Adjust posture, open eyes, chant, do walking meditation. Reflect on the urgency of practice
.
Restlessness - Relax the body, do a body scan. Engage in calming meditation like loving-kindness
.
Doubt - Reflect on the qualities of the Buddha, Dhamma and Sangha. Consult a teacher. Commit to the next step
.
The key is to meet each hindrance with patience, compassion and a willingness to investigate it. Hindrances are not obstacles to be eliminated, but opportunities to deepen mindfulness and understanding.
Hindrances as Teachers
The Buddha taught that the hindrances are not personal failings, but universal challenges on the spiritual path. Examining them closely with mindfulness and wisdom can lead to profound insights.When a hindrance arises, we can ask - what is this hindrance revealing about the nature of my mind and experience? How can I respond to it with care and wisdom? By relating to the hindrances in this way, they become teachers rather than obstacles.In summary, the Five Hindrances are common mental states that can obstruct meditation and mindfulness. By recognizing them, working with them skillfully, and seeing them as opportunities for growth, we can transform them into allies on the path of awakening.
The Five Aggregates
The Five Aggregates (pañcakkhandha) are a foundational teaching in Buddhism that describe the basic constituents of a person's experience. They are:
Form (rūpa) - The physical body and material phenomena
Feeling (vedanā) - Sensations and feelings, either pleasant, unpleasant or neutral
Perception (saññā) - The mental function of naming, recognizing and classifying experiences
Mental Formations (saṃkhāra) - Volitional activities, thoughts, emotions and intentions
Consciousness (viññāṇa) - The awareness of objects through the six senses
These five aggregates represent the basic building blocks of our entire subjective experience. They are the material and mental factors that come together to create the illusion of a coherent self or personality.
Understanding the Aggregates
The Five Aggregates offer a systematic way to deconstruct and understand what we experience in life. By analyzing our experience through this framework, we can gain insight into the true nature of reality.Some key points about the aggregates:
They are impermanent (anicca) - constantly arising and passing away
They are unsatisfactory (dukkha) - cannot provide lasting happiness
They are not-self (anattā) - there is no permanent, unchanging self or essence
They are conditioned phenomena - arise due to causes and conditions
They are the basis for clinging and attachment
By recognizing the aggregates as they are, without grasping, we can let go of the illusion of a permanent self and the suffering that comes with it.
Meditation on the Aggregates
Buddhist meditation practices often focus on directly experiencing the Five Aggregates.
Some common meditations include:
Mindfulness of the body (kāyānupassanā) - Observing the physical form aggregate
Contemplation of feelings (vedanānupassanā) - Noting pleasant, unpleasant and neutral feelings
Mindfulness of mental states (cittānupassanā) - Recognizing the arising of perceptions, thoughts and emotions
Contemplation of mental objects (dhammānupassanā) - Investigating the aggregates themselves as mental objects
By closely examining the aggregates through meditation, we can directly see their impermanent, unsatisfactory and selfless nature. This insight leads to the cessation of clinging and the realization of enlightenment.
In summary, the Five Aggregates provide a framework for understanding the nature of our experience and the illusion of a permanent self. By directly recognizing the aggregates through meditation, we can let go of attachment and suffering, and awaken to the true nature of reality.
The Three Characteristics
The Three Characteristics are a foundational teaching in Buddhism that describe the essential nature of all conditioned phenomena, including our own experience. They are:
Impermanence (anicca) - All conditioned things are subject to change, arising and passing away
Unsatisfactoriness (dukkha) - All conditioned things are ultimately unsatisfactory and incapable of providing lasting happiness
Non-self (anattā) - All conditioned things are devoid of a permanent, unchanging self or essence
These three characteristics are considered universal truths that apply to all phenomena, both internal and external. They are the fundamental building blocks of Buddhist wisdom and the key to understanding the nature of existence.
Understanding the Three Characteristics
The Three Characteristics offer a profound perspective on the nature of reality. By deeply understanding and directly experiencing these truths, we can gain insight into the causes of suffering and the path to liberation.Some key points about the Three Characteristics:
They are not just philosophical concepts, but experiential truths to be realized
They apply to all conditioned phenomena, including the body, feelings, perceptions, mental formations and consciousness
Clinging to things as permanent, satisfactory and self leads to suffering
Letting go of this clinging and seeing things as they truly are leads to freedom
Impermanence is the basis for unsatisfactoriness, and non-self is the basis for both
By recognizing the Three Characteristics in our own experience, we can let go of the illusions that cause us to cling and suffer. This insight is the foundation for the development of wisdom and compassion.
Meditation on the Three Characteristics
Buddhist meditation practices often focus on directly experiencing the Three Characteristics. Some common meditations include:
Contemplation of the body's impermanence (asubha bhāvanā) - Observing the body's inevitable decay
Mindfulness of feelings (vedanānupassanā) - Noting the fleeting, unsatisfactory nature of sensations
Insight into non-self (anattā) - Investigating the aggregates to see the absence of a permanent self
Here are a few clear similes to help understand the Three Characteristics (tilakkhaṇa) of impermanence (anicca),
unsatisfactoriness (dukkha), and non-self (anattā) in Buddhism:
Impermanence (anicca)
Simile 1: A river is always flowing, never the same from one moment to the next. Just as the river is in constant flux, so too are all conditioned phenomena, including our own body and mind. They are impermanent, always changing.
Simile 2: A cloud forms in the sky, grows, and then dissipates. It has no permanent essence. Similarly, all things arise due to causes and conditions, exist for a time, and then pass away. They are impermanent.
Unsatisfactoriness (dukkha)
Simile 1: Eating a delicious meal is pleasurable at first, but eventually leads to a feeling of fullness and discomfort if we continue eating. The pleasure is fleeting and unsatisfactory. Similarly, all conditioned pleasures are impermanent and incapable of providing lasting happiness.
Simile 2: A person is thirsty and drinks a glass of water. The thirst is quenched temporarily, but soon returns. Seeking happiness in conditioned things is like trying to quench an unquenchable thirst. True happiness cannot be found in impermanent phenomena.
Non-self (anattā)
Simile 1: A chariot is made up of many parts - wheels, axle, frame, etc. But when you take it apart, you don't find a "chariot" anywhere. Similarly, when we examine the body and mind, we don't find a permanent, unchanging self. It is a collection of ever-changing parts.
Simile 2: A wave in the ocean has no independent existence. It is simply a temporary manifestation of water and wind. In the same way, the individual self is not a permanent, independent entity, but a temporary coming together of the five aggregates (form, feeling, perception, mental formations, consciousness). These similes illustrate the profound truth of the Three Characteristics. All conditioned things are impermanent, unsatisfactory, and devoid of a permanent self. By deeply understanding and directly experiencing these truths through meditation and contemplation, we can let go of the illusions that cause us to cling and suffer, and awaken to the true nature of reality.
By closely examining our experience through the lens of impermanence, unsatisfactoriness and non-self, we can directly see the truth of these characteristics. This insight leads to the cessation of clinging and the realization of enlightenment.In summary, the Three Characteristics are the fundamental truths that underlie all conditioned existence. By directly recognizing these characteristics through meditation and contemplation, we can let go of attachment and suffering, and awaken to the true nature of reality.
Samatha Meditation
Definition and Purpose
Samatha meditation, also known as "calm abiding" or "tranquility meditation," is one of the two primary meditation practices taught by the Buddha, the other being vipassana or insight meditation . The word "samatha" comes from the Pali words "sama" meaning calm or tranquil, and "tha" meaning to stand or remain firm .The purpose of samatha meditation is to develop a concentrated, unified, and purified state of mind by calming and subduing the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) . This concentrated state of mind serves as the foundation for developing insight (vipassana) into the true nature of reality.
The Jhanas
A key aspect of samatha meditation in the Theravada tradition is the cultivation of the jhanas, which are progressive states of profound concentration and absorption. The Buddha described eight principal jhanic states :
First Jhana: Initial concentration, accompanied by applied thought, sustained thought, rapture, happiness, and one-pointedness of mind.
Second Jhana: With the stilling of applied and sustained thought, the mind experiences internal confidence, unification, rapture, happiness, and one-pointedness.
Third Jhana: With the fading away of rapture, the mind abides in equanimity, mindfulness, happiness, and one-pointedness.
Fourth Jhana: With the abandoning of pleasure and pain, the mind experiences the purification of equanimity and mindfulness.
5-8. Four Formless Jhanas: Progressively more refined states of concentration beyond the physical realm.
The attainment of at least the first jhana is considered essential for the practice of insight meditation, as it provides the necessary foundation of mental purity, stability, and inner collectedness .
You will find a detailed explanation of the Jhanas on this page below.
Instructions from the Tipitaka
The Tipitaka provides various instructions and methods for developing samatha meditation and the jhanas. Some key references include:
The Anapanasati Sutta (Majjhima Nikaya 118)
, which outlines 16 steps of mindfulness of breathing as a means to develop the four jhanas.
The Samadhi Sutta (Anguttara Nikaya 4.41)
, which describes the step-by-step process of developing the four jhanas through mindfulness of breathing.
The Culasuññata Sutta (Majjhima Nikaya 121)
, which discusses the attainment of the formless jhanas and the "cessation of perception and feeling."
The general instructions involve practices such as mindfulness of breathing, development of the four brahmaviharas (divine abidings of loving-kindness, compassion, sympathetic joy, and equanimity), contemplation of unattractive objects, and reflection on the elements .
Relationship with Vipassana
While samatha meditation aims to develop a concentrated and purified state of mind, vipassana or insight meditation aims to develop wisdom and direct insight into the three characteristics of existence: impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta) .The two practices are considered complementary and mutually supportive. Samatha provides the necessary foundation of mental stability and clarity for the practice of vipassana, while vipassana prevents the meditator from becoming attached to the blissful states of concentration achieved through samatha .In summary, samatha meditation, as described in the Theravada Buddhist tradition and the Tipitaka, is a systematic practice aimed at developing deep states of concentration and mental unification through the cultivation of the jhanas. This concentrated state of mind serves as the basis for developing insight and wisdom into the true nature of reality, ultimately leading to the goal of liberation from suffering.
Jhana in Theravada Buddhism: A Path to Enlightenment
Jhana, a term often translated as "meditative absorption," is a central concept in Theravada Buddhism. It refers to a state of deep concentration and mental absorption, characterized by a heightened sense of awareness and a profound sense of inner peace. In this article, we will explore the concept of Jhana in Theravada Buddhism, its significance, and the method of achieving it as taught by Ajahn Lee.
The Significance of Jhana
In Theravada Buddhism, Jhana is considered a crucial step on the path to enlightenment. It is seen as a means of purifying the mind, overcoming the five hindrances (sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt), and developing the seven factors of enlightenment (mindfulness, investigation, energy, joy, relaxation, concentration, and equanimity).Jhana is also seen as a way to develop a deeper understanding of the nature of reality, by cultivating a sense of detachment and non-identification with the ego. This, in turn, leads to a greater sense of inner peace, freedom from suffering, and ultimately, to the attainment of Nirvana.
The Method of Ajahn Lee
Ajahn Lee, a renowned Thai Buddhist monk, taught a method of achieving Jhana that is based on the principles of mindfulness and concentration. According to Ajahn Lee, the practice of Jhana involves the following steps:
Ajahn Lee's Method 2 is a meditation technique that focuses on the breath and the body's energy. It is a comprehensive method that involves several steps to cultivate mindfulness, concentration, and a sense of well-being.
Step 1: Preparation The method begins with three or seven long in-and-out breaths, thinking "bud" with the in-breath and "dho" with the out-breath. This helps to calm the mind and prepare the body for meditation.
Step 2: Awareness of the Breath The practitioner is then instructed to be clearly aware of each in-and-out breath, observing its sensation, whether it is comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool.
Step 3: Adjusting the Breath If the breath does not feel comfortable, the practitioner is advised to adjust it until it does. This can be done by trying different breathing patterns, such as breathing in long and out long, in long and out short, in short and out long, or in short and out short.
Step 4: Spreading the Breath Sensation Once the breath feels comfortable, the practitioner is instructed to let the breath sensation spread to different parts of the body. This is done by inhaling the breath sensation at the base of the skull and letting it flow down the spine, then down the legs to the soles of the feet, and out into the air. The breath sensation is then spread to the shoulders, arms, hands, chest, abdomen, and finally, the entire body.
Step 5: Surveying the Body The practitioner is then instructed to survey the body, starting from the back of the neck and moving down to the tips of the toes, noticing any areas of tension or discomfort. The breath energy is used to relax these areas, allowing the breath to flow more freely.
Step 6: Centering the Mind The practitioner is then advised to let their attention return to any spot in the body where it feels most naturally settled and centered. The range of awareness is then broadened to fill the entire body, like the light of a candle in a room.
Step 7: Maintaining Awareness The practitioner is instructed to maintain this broadened awareness, thinking "whole body, whole body, breath in the whole body, from the top of the head down into the tips of the toes." This helps to cultivate a sense of unity and wholeness.
The Jhanas
There are four levels of rupa jhana (form jhanas) and four levels of arupa jhana (formless jhanas) in the Theravada Buddhist tradition, for a total of eight jhanas. Some teachers mention a "9th jhana" but this is not considered a distinct jhanic state in the classical Theravada system.
The eight jhanas are:
Form Jhanas (Rupa Jhana)
First Jhana: Characterized by applied thought, sustained thought, rapture, happiness, and one-pointedness of mind
Second Jhana: Characterized by internal confidence, unification of mind, rapture, happiness, and one-pointedness
Third Jhana: Characterized by equanimity, mindfulness, and happiness
Fourth Jhana: Characterized by equanimity, mindfulness, and a sense of purity and brightness
Formless Jhanas (Arupa Jhana)
Base of Infinite Space: Transcending perceptions of form, with the infinite base of space in mind
Base of Infinite Consciousness: Transcending the base of infinite space, with the infinite base of consciousness in mind
Base of Nothingness: Transcending the base of infinite consciousness, with the base of nothingness in mind
Base of Neither Perception nor Non-Perception: Transcending the base of nothingness, with the base of neither perception nor non-perception in mind
The "9th jhana" that some teachers mention refers to the state of Nirodha-Samapatti, the cessation of perception and feeling. However, this is not considered a jhana per se, but rather the temporary suspension of consciousness that occurs when an arahant (enlightened being) enters that state. In summary, the classical Theravada system describes eight jhanas - four form jhanas and four formless jhanas. The "9th jhana" is not a distinct meditative attainment, but rather the temporary cessation of perception and feeling that occurs in advanced practitioners.
Conclusion
In conclusion, Jhana is a central concept in Theravada Buddhism, and is seen as a crucial step on the path to enlightenment. The method of Ajahn Lee provides a clear and practical guide for achieving Jhana, and is based on the principles of mindfulness and concentration. By following this method, practitioners can develop a deeper understanding of the nature of reality, cultivate a sense of inner peace, and ultimately, attain Nirvana.
Vipassana Meditation: A Path to Insight
Introduction
Insight practice, also known as Vipassana, is a central component of Buddhist meditation. It involves the development of mindfulness and concentration to gain insight into the true nature of reality. While Mahasi Sayadaw's method is well-known and widely practiced, there are other approaches to Insight practice that are equally effective.
Other Approaches to Insight Practice
U Ba Khin's Method: U Ba Khin, a Burmese Buddhist monk, developed a method of Insight practice that involves body sweeping, where the practitioner focuses on different parts of the body to develop mindfulness and concentration
Goenka's Method: S.N. Goenka, an Indian Buddhist teacher, developed a method of Insight practice that involves focusing on the breath and body sensations to develop mindfulness and concentration.
Pa Auk Sayadaw's Method: Pa Auk Sayadaw, a Burmese Buddhist monk, developed a method of Insight practice that involves focusing on the breath, body sensations, and mental states to develop mindfulness and concentration
Ajahn Chah's Method: Ajahn Chah, a Thai Buddhist monk, developed a method of Insight practice that involves focusing on the breath, body sensations, and mental states to develop mindfulness and concentration
Common Elements of Insight Practice While different teachers and traditions may have their own approaches to Insight practice, there are certain common elements that are shared across these approaches:
Mindfulness: Developing mindfulness of the present moment, without judgment or attachment.
Concentration: Developing concentration through focus on the breath, body sensations, or mental states.
Insight: Developing insight into the true nature of reality, including the impermanence, suffering, and no self.
Mental States: Observing and understanding different mental states, such as emotions, thoughts, and perceptions.
Body Sensations: Observing and understanding different body sensations, such as pain, pleasure, and neutral sensations.
Benefits of Insight Practice Insight practice has numerous benefits, including:
Reduced Stress and Anxiety: Insight practice can help reduce stress and anxiety by developing mindfulness and concentration.
Increased Self-Awareness: Insight practice can help increase self-awareness by developing insight into mental states and body sensations.
Improved Emotional Regulation: Insight practice can help improve emotional regulation by developing mindfulness and understanding of emotions.
Increased Wisdom: Insight practice can help increase wisdom by developing insight into the true nature of reality.
Vipassana meditation, also known as Insight meditation, is a practice aimed at developing insight into the true nature of reality. It is a key component of the Buddhist path to enlightenment, and is considered one of the most effective methods for achieving liberation from suffering.
The Method of Mahasi Sayadaw Mahasi Sayadaw was a renowned Burmese Buddhist monk and meditation master who developed a systematic approach to Vipassana meditation. His method is based on the teachings of the Buddha as recorded in the Pali Canon, and is designed to help practitioners develop insight into the three marks of existence: impermanence, suffering, and no self.
Step 1: Preparation The practice begins with a period of preparation, during which the practitioner develops a sense of mindfulness and concentration. This is achieved through the practice of Anapanasati, or mindfulness of the breath, and the development of a calm and focused mind.
Step 2: Noting Once the mind is calm and focused, the practitioner begins to note their experiences in the present moment. This is done by labeling each experience as it arises, using a simple phrase such as "rising" for the breath, "falling" for the breath, "sitting" for the sensation of sitting, and so on.
Step 3: Observing Impermanence As the practitioner continues to note their experiences, they begin to observe the impermanent nature of all phenomena. They see that everything is constantly changing, and that nothing remains the same for even a moment.
Step 4: Observing Suffering As the practitioner observes impermanence, they begin to see that all phenomena are also marked by suffering. They see that everything is unsatisfactory, and that nothing can bring lasting happiness.
Step 5: Observing No Self Finally, the practitioner observes the lack of a permanent, unchanging self. They see that the self is merely a collection of changing phenomena, and that there is no permanent entity that exists independently.
Step 6: Developing Insight As the practitioner continues to observe the three marks of existence, they begin to develop insight into the true nature of reality. They see that all phenomena are empty of self, and that they are merely a manifestation of the five aggregates: form, sensation, perception, mental formations, and consciousness.
The method of Mahasi Sayadaw is a systematic approach to Vipassana meditation that is designed to help practitioners develop insight into the true nature of reality. By following these steps, practitioners can develop a deep understanding of the three marks of existence, and can achieve liberation from suffering. Note It is important to note that Vipassana meditation should be practiced under the guidance of a qualified teacher, and that it is not a substitute for other forms of Buddhist practice, such as morality and concentration.
Conclusion Insight practice is a powerful tool for developing mindfulness, concentration, and wisdom. While Mahasi Sayadaw's method is well-known and widely practiced, there are other approaches to Insight practice that are equally effective. By understanding the common elements of Insight practice and its benefits, practitioners can develop a deeper understanding of the true nature of reality and achieve greater wisdom and peace.
10 Similes given by the Buddha
The simile of the raft - Just as someone crossing a river uses a raft to get to the other side, then abandons it, so too one should abandon the Dhamma after using it to attain enlightenment.
The simile of the empty village - Seeing the world like an empty village, a sage goes about with no greed, like the noble elephant in the Matanga woods.
The simile of the mountain - Just as a rocky mountain is unshaken by the wind, so too the wise are unshaken by praise or blame.
The simile of the lotus - As a lotus flower grows in the water but is not defiled by it, so too the sage lives in the world but is not defiled by it.
The simile of the elephant in battle - Like a mighty elephant in battle endures the arrows shot from a bow, so too I endure abuse and harsh speech
The simile of the extinguished fire - Just as a fire, when its fuel is spent, is extinguished and cannot be said to go in any direction, so too the sage who is freed from name-and-form cannot be described.
The simile of the moon - As the moon follows the path of the stars, so too a disciple follows the teaching and example of the Buddha.
The simile of the gem - As a well-cut, flawless gem shines brightly, so too the disciple who has faith, virtue, learning, generosity and wisdom shines brightly.
The simile of the iron ball - Just as an iron ball heated all day burns and scorches, so too the greedy, hateful and deluded person burns with the fever of greed, hatred and delusion.
The simile of the snake - As a snake sheds its worn-out skin, so too the disciple sheds greed, hatred and delusion.
These similes illustrate profound Buddhist teachings in a vivid, memorable way. They range from the simple and natural (lotus, moon) to the more dramatic (elephant, fire). But all serve to concretize abstract concepts and make them accessible to the listener. The Buddha was a master of using similes to convey the essence of the Dhamma.
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