The image above is probably not familiar to many who otherwise feel they have a good grasp of the central Buddhist conceptions, namely impermanence - annicca, suffering - dukkha, and non-self - annatta. Here the Buddha is represented as the Wheel of Dhamma atop a pillar. At the time this wonderfully dynamic image was being carved at Sanchi (1st-2nd century BCE) he was also being represented as a dome-shaped stupa, a bodhi tree, an oblong seat, or two horizontal parallel lines. This subtle, symbolic, non-human, aniconic representation of Gotama persisted for centuries after his death. This truth is hard to grasp, even hard to accept, for many modern explorers of dhamma, particularly those who are drawn towards a religious reverence for the practice of insight, who like to see in statues an embodiment of an ideal. For more than 2000 years the Buddha has been conceived of as an iconic image of a man in robes seated in the familiar lotus position, the eyes closed or partly open, the hands arranged in one of the classical symbolic gestures or mudra: both resting in the lap in meditation, one touching the ground to indicate the moment of enlightenment, or both arranged in a teaching or calming posture, the fingers joined or open depending on the knowledge or intention of the artist or the patron. There is a considerable literature on the emergence of this iconic image.(The link above is a good place to explore this fascinating story)."The Buddha's teaching of Insight is — in as few words as possible — the training in knowledge and seeing of how it is that anything, whatever it may be whether objective or subjective, comes to be; how it acquires existence only through dependence on conditions, and is impermanent because none of the conditions for its existence is permanent; and how existence, always complex and impermanent, is never safe from pain, and is in need of a self — the will-o'-the-wisp idea, the rainbow mirage, which lures it on, and which it can never find; for the comforting illusion has constantly to be renewed. And that teaching also shows how there is a true way out from fear of pain. In its concise form this is expressed as the Four Noble Truths: the truth of suffering, the truth of suffering's origin (craving or need), the truth of suffering's cessation (through abandonment of craving), and the truth of the way leading to suffering's cessation. These four truths are called the teaching peculiar to Buddhas (Buddhanam samukkamsika-desana) since the discovery of them is what distinguishes Buddhas." Ñanamoli Thera -The Practice of Loving-Kindness (Metta): As Taught by the Buddha in the Pali Canon
20 December 2009
04 December 2009
Suffering flows from unsatisfactory conditions. Just as leaves respond to the stirring wind, so mind bends to the unsatisfactory turbulence of its condition. What does the world look like if all unsatisfactory conditions are removed? From moment to moment the untrained mind busily runs back to reinvent the past, or forward to anticipate the future. It never seems to fix on the moment it leaves behind. Yet it is only in the present moment that thought can be caught and trained to consider itself as a thought; as a fleeting, transient event, one among many, rising and passing in a continuous stream of anicca - impermanence. This is the heart of dhamma - the reality of the universe. This is the impermanent always. This is where the mind is brought to with the enduring and effective technique of anapana and vipassana meditation. The technique is not in any way an end in itself. The intention, the goal and the means is to simply look at the breath rising and falling in order to focus the mind until it is steady, straight, strong and settled. From the calm mind rises equanimity. Faced with the equanimous mind, suffering flees. Craving, aversion and ignorance fade. Dhamma prevails. This is not an intellectual or a philosophical pursuit, nor is it spiritual in the sense of being derived from any religious experience. Awareness in the mind is entirely derived from the experiential understanding of the elemental, physical nature of the universe: namely that water floods, fire burns, air flows, earth smothers. In the body, moisture rises in tears, drool, sweat; the body burns; cooled by air, its heat dissipates; dusty earth dries on the skin, ready to be washed clean. The leaves on the trees experience this same elemental interaction. However, humans alone are the only beings fortunate enough to be able to deploy the particular consciousness needed to truly articulate this understanding of dhamma.This is our kamma, our debt, our inheritence, it is also our opportunity. Why be troubled by suffering? If, as the Buddha demonstrated, it is simply a matter of taking right action, then these elemental factors that bind us to suffering can be dissected, dissolved, put in their place and finally removed as obstacles to happiness.