(no subject)
It is possible to observe reality by either viewing the world through delusional eyes or by using the mind’s wisdom to dissect reality piece by piece until the actual reality can be distinguished. It is through thorough examination of life that one can develop clarity that opens the door to the true form of reality. In the Buddhist religion, reality is viewed as having characteristics which promote greater understanding of life. These characteristics of reality, often referred to as the “three marks of reality,” explain that reality in its true form is always changing, holds no permanent identity, and is filled with suffering. When observing the three marks of existence, professor of religion John Bowker notes how they coincide with each other: “there is ‘no-self’ because there is ‘impermanence,’ and because there is ‘impermanence’ there is ‘suffering.’ The reflection upon dukkha [suffering] serves to dispel the illusions about the world and of life” (973). Although this outlook of reality may seem pessimistic towards life, these truths hold the key to fully understanding existence. By recognizing reality’s true form-as taught by the Buddha-one can act upon gained wisdom to prevent perception of a reality filled with delusions.
Life’s elements are always changing, according to the principal of impermanence, henceforth, acknowledgement and appreciation of life needs to develop. When viewing any living presence in life (animals, plants, etc.), it is fact that what is living will soon perish because it has a beginning. Dr. David J. Kalupahana explains that change has three stages: arising, passing away, and the decay or change of what exists. From the birth of anything, impermanence is created because it is guaranteed death. Impermanence is not created because things are momentary but because there is a beginning and an end to everything when it is carefully observed (37). As time perpetually progresses, every present second will always be in the past; “now” will instantly become “then”. Following this realization of reality’s time, is the understanding that every passing millisecond in life should receive the appreciation of being produced. Not only should time be appreciated, but what is held within time: life. When life is viewed as an existence in the physical world that is constantly changing, one’s mind can see past the delusion of time being the only factor that changes life and acknowledge that every factor in every moment will never be repeated again. It is possible to act upon the wisdom gained through the realization of an impermanent reality through meditation. Forming an understanding of reality through meditation allows for the mind to become more appreciative and aware of present surroundings and dismisses the delusional reality brought forth by society. Further investigating change in reality, Michael Molloy notes the beauty of tathata (“thatness”) in the Buddhist religion. When reality is experienced every moment reveals patterns, relationships, and change. “Because no moment [or]…object is exactly the same each can be observed and appreciated as it passes” (155). When two elements unexpectedly come together, one can experience “tathata” through observation and understand the beauty and fragility of reality. By developing acknowledgment towards the impermanent elements in reality, wisdom is gained to appreciate every overlooked element in a delusional reality.
Understanding that suffering unavoidably exists in reality’s true form leads to the carrying out of the implications stated in the Four Noble Truths. Whether one is aware or unaware, suffering exists as a mere consequence of having a delusional mind and body that cannot resist attachments. It is not so much that attachments are bad, but more that the result of attachments leads to allusions and has consequences. The downfall of human nature is the craving for permanent happiness through impermanent attachments; as the attachment becomes stronger, soon one will learn that these attachments become short of the perceived expectations. As analyzed by B. Alan Wallace, Tsongkhapa-a Tibetan Buddhist scholar-discusses how suffering exists through birth, aging, sickness, and death. It is less obvious that experiencing or gaining pleasure is not truly genuine happiness, but even these pleasurable feelings create suffering because of their “temporary alleviation of prior suffering…. Thus, the transitory pleasures derived from material gain, from contact with agreeable sensory and intellectual objects, from being praised, and from acquiring fame and the acknowledgement of others are all included within the spectrum of suffering” (43). Many want to resist change and whole heartedly rely on anything that gives the comfort of stability. Henceforth, illusions of permanence are satisfactorily created as an outcome of unacknowledged suffering from attachments. In Buddhist Psychology it is emphasized that the mind is the “root cause of human suffering,” the dictator of one’s behavior, as well as the purifier of one’s thoughts, speech, and actions. The mind causes suffering because it “always attaches to colorful external surroundings. (1)” By acknowledging that any attachment causes suffering, one can understand how to overcome these afflictions by following the Four Noble Truths of Buddhism. The Four Noble Truths clearly state that: living causes suffering, suffering is the outcome of desire, to end suffering is to end desire, and the end of suffering can be accomplished by following the Noble Eightfold Path-the path that leads towards liberation and suffering in reality by following steps that promote practices of positive internal and external actions. The true importance to understanding the causes and cessations of suffering, as noted in the Four Noble Truths, leads one to understand the true form of reality; for if there is no comprehension of this then one may be inclined to forever repeat samsara (the circle of constant rebirth) and drive themselves closer to attachments. By understanding the truths of life, one gains valuable wisdom that releases the delusion of a reality without suffering and allows one to follow positive practices that diminish suffering.
When reality’s true form is apparent, one can contemplate the principle of “no self,” which dismisses the delusions of a permanent identity and allows for the acknowledgment of an individual with constantly changing elements. A human body is always changing not as a result of time’s progression but because of the overall result of the elements (organs, body parts, memories, hopes, etc.) combined that involuntarily change constantly. From impermanence, comes the rational notion that any existing thing has no permanent identity. His Holiness, the Dalai Lama notes that there is no “existence of an independent, I, self, or eternal soul” within the body because mind is conceived of being “a dynamic, ever-present process…connected to…the physiological states of the body” (34). It is because of the mind’s ability to think that creates the delusional existence of a self. As noted earlier, suffering is the result of many attachments, but suffering is also the accomplice of deeming an actual self to be existent. Teacher at Jamyang Buddhist Centre, Geshe Tashi Tsering writes that suffering develops because the approach of human existence is misunderstood. “On the basis of that understanding we mistakenly infer the existence of an active, real ‘me.’ This is not to say that we are just illusions or dreams, but that the central figure in the drama of our lives-the ‘I’ we hold so dear-is a fantasy” (3). When an existence’s purpose is misunderstood, theories are devised that lead to a fantastic being with popularized expectations. Hereafter, the correct way to view the self is to not view it at all since there is no existence of stability within a being from-it is incorrect to actualize a self to create permanent identity. Applying reality’s manifestation of no self to every element will allow for one to gain wisdom that allows for the disregard of fixations in life that cause suffering; if there is no self there is nothing that can be attached.
Understanding the characteristics of reality’s true form brings enlightening wisdom that guides one to view the environment and self without delusions. Looking closely at the three marks of reality, one can understand that each manifestation of reality is not possible without the other. Acknowledging the unity of the truths of reality allows for one to accept life as it is and ignore the delusions that disturb the actuality. The Buddha taught how reality exists in its true form to offer valuable insight to everything without having a diminished perception. By closely examining how a delusional reality can be overcome, one can gain the most valuable wisdom that leads to the acknowledgment of a beautiful existence and exception of impermanence.
Life’s elements are always changing, according to the principal of impermanence, henceforth, acknowledgement and appreciation of life needs to develop. When viewing any living presence in life (animals, plants, etc.), it is fact that what is living will soon perish because it has a beginning. Dr. David J. Kalupahana explains that change has three stages: arising, passing away, and the decay or change of what exists. From the birth of anything, impermanence is created because it is guaranteed death. Impermanence is not created because things are momentary but because there is a beginning and an end to everything when it is carefully observed (37). As time perpetually progresses, every present second will always be in the past; “now” will instantly become “then”. Following this realization of reality’s time, is the understanding that every passing millisecond in life should receive the appreciation of being produced. Not only should time be appreciated, but what is held within time: life. When life is viewed as an existence in the physical world that is constantly changing, one’s mind can see past the delusion of time being the only factor that changes life and acknowledge that every factor in every moment will never be repeated again. It is possible to act upon the wisdom gained through the realization of an impermanent reality through meditation. Forming an understanding of reality through meditation allows for the mind to become more appreciative and aware of present surroundings and dismisses the delusional reality brought forth by society. Further investigating change in reality, Michael Molloy notes the beauty of tathata (“thatness”) in the Buddhist religion. When reality is experienced every moment reveals patterns, relationships, and change. “Because no moment [or]…object is exactly the same each can be observed and appreciated as it passes” (155). When two elements unexpectedly come together, one can experience “tathata” through observation and understand the beauty and fragility of reality. By developing acknowledgment towards the impermanent elements in reality, wisdom is gained to appreciate every overlooked element in a delusional reality.
Understanding that suffering unavoidably exists in reality’s true form leads to the carrying out of the implications stated in the Four Noble Truths. Whether one is aware or unaware, suffering exists as a mere consequence of having a delusional mind and body that cannot resist attachments. It is not so much that attachments are bad, but more that the result of attachments leads to allusions and has consequences. The downfall of human nature is the craving for permanent happiness through impermanent attachments; as the attachment becomes stronger, soon one will learn that these attachments become short of the perceived expectations. As analyzed by B. Alan Wallace, Tsongkhapa-a Tibetan Buddhist scholar-discusses how suffering exists through birth, aging, sickness, and death. It is less obvious that experiencing or gaining pleasure is not truly genuine happiness, but even these pleasurable feelings create suffering because of their “temporary alleviation of prior suffering…. Thus, the transitory pleasures derived from material gain, from contact with agreeable sensory and intellectual objects, from being praised, and from acquiring fame and the acknowledgement of others are all included within the spectrum of suffering” (43). Many want to resist change and whole heartedly rely on anything that gives the comfort of stability. Henceforth, illusions of permanence are satisfactorily created as an outcome of unacknowledged suffering from attachments. In Buddhist Psychology it is emphasized that the mind is the “root cause of human suffering,” the dictator of one’s behavior, as well as the purifier of one’s thoughts, speech, and actions. The mind causes suffering because it “always attaches to colorful external surroundings. (1)” By acknowledging that any attachment causes suffering, one can understand how to overcome these afflictions by following the Four Noble Truths of Buddhism. The Four Noble Truths clearly state that: living causes suffering, suffering is the outcome of desire, to end suffering is to end desire, and the end of suffering can be accomplished by following the Noble Eightfold Path-the path that leads towards liberation and suffering in reality by following steps that promote practices of positive internal and external actions. The true importance to understanding the causes and cessations of suffering, as noted in the Four Noble Truths, leads one to understand the true form of reality; for if there is no comprehension of this then one may be inclined to forever repeat samsara (the circle of constant rebirth) and drive themselves closer to attachments. By understanding the truths of life, one gains valuable wisdom that releases the delusion of a reality without suffering and allows one to follow positive practices that diminish suffering.
When reality’s true form is apparent, one can contemplate the principle of “no self,” which dismisses the delusions of a permanent identity and allows for the acknowledgment of an individual with constantly changing elements. A human body is always changing not as a result of time’s progression but because of the overall result of the elements (organs, body parts, memories, hopes, etc.) combined that involuntarily change constantly. From impermanence, comes the rational notion that any existing thing has no permanent identity. His Holiness, the Dalai Lama notes that there is no “existence of an independent, I, self, or eternal soul” within the body because mind is conceived of being “a dynamic, ever-present process…connected to…the physiological states of the body” (34). It is because of the mind’s ability to think that creates the delusional existence of a self. As noted earlier, suffering is the result of many attachments, but suffering is also the accomplice of deeming an actual self to be existent. Teacher at Jamyang Buddhist Centre, Geshe Tashi Tsering writes that suffering develops because the approach of human existence is misunderstood. “On the basis of that understanding we mistakenly infer the existence of an active, real ‘me.’ This is not to say that we are just illusions or dreams, but that the central figure in the drama of our lives-the ‘I’ we hold so dear-is a fantasy” (3). When an existence’s purpose is misunderstood, theories are devised that lead to a fantastic being with popularized expectations. Hereafter, the correct way to view the self is to not view it at all since there is no existence of stability within a being from-it is incorrect to actualize a self to create permanent identity. Applying reality’s manifestation of no self to every element will allow for one to gain wisdom that allows for the disregard of fixations in life that cause suffering; if there is no self there is nothing that can be attached.
Understanding the characteristics of reality’s true form brings enlightening wisdom that guides one to view the environment and self without delusions. Looking closely at the three marks of reality, one can understand that each manifestation of reality is not possible without the other. Acknowledging the unity of the truths of reality allows for one to accept life as it is and ignore the delusions that disturb the actuality. The Buddha taught how reality exists in its true form to offer valuable insight to everything without having a diminished perception. By closely examining how a delusional reality can be overcome, one can gain the most valuable wisdom that leads to the acknowledgment of a beautiful existence and exception of impermanence.