[Advayavada Study Plan – week 15] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the second preliminary subject of this new quarter is again anatta (Pali) or anatman (Sanskrit), which literally means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being. The Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that, as in fact all things without exception are produced by interdependent origination, every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see last week, week 14), the ubiquity of existential suffering (see next week, week 16), and evolution or, in human terms, progress. Feel free to share this post.
Tag Archives: nissvabhava
Advayavada Study Plan – week 2
[Advayavada Study Plan – week 2] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the second preliminary subject of this new quarter is again anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that, as in fact all things without exception are produced by interdependent origination, every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 1), the ubiquity of existential suffering (see next week), and evolution or, in human terms, progress. Feel free to share this post.
Advayavada Study Plan – week 41
[Advayavada Study Plan – week 41] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the second preliminary subject of this new quarter is again anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that, as in fact all things without exception are produced by interdependent origination, every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 40), the ubiquity of existential suffering (see next week), and evolution or, in human terms, progress (see the week after that). Feel free to share this post.
Advayavada Study Plan – week 28
[Advayavada Study Plan – week 28] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the second preliminary subject of this quarter is again anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that as in fact all things without exception are produced by interdependent origination every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 27), the ubiquity of existential suffering, and evolution or, in human terms, progress. Feel free to share this post.
Advayavada Study Plan – week 15
[Advayavada Study Plan – week 15 = week 2 of 13, second quarter] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by indeed attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose, and the second preliminary subject is anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that as in fact all things without exception are produced by interdependent origination, every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 14), the ubiquity of existential suffering, and evolution or, in human terms, progress.
Advayavada Study Plan – week 2
[Advayavada Study Plan – week 2 of 13] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance; in Mahayana Buddhism, the nissvabhava doctrine teaches further that because in fact all things without exception are produced by interdependent origination (madhyamaka-pratityasamutpada), they are all invariably empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, it is the second of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 1), the ubiquity of existential suffering, and evolution or, in human terms, progress.
Advayavada Study Plan – week 41
[Advayavada Study Plan – week 41] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that as all things without exception are produced by interdependent origination, they are therefore all empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 40), the ubiquity of existential suffering, and evolution or, in human terms, progress. ~ @advayavada
Advayavada Study Plan – week 28
[Advayavada Study Plan – week 28] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no imperishable soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 27), the ubiquity of existential suffering, and evolution or, in human terms, progress. (from advayavada.org/#plan)
Advayavada Study Plan – weeks 14 and 15
[week 14] Anicca (Pali) or anitya (Sanskrit) means impermanent, changeable, unstable, transitory. The Buddhist aniccata or anityata doctrine teaches that impermanence or changeability is the most fundamental property of everything existing; it lies at the very heart of the interdependent origination (and emptiness) of all things, and evolution, progress and liberation would not be possible without it. In Advayavada Buddhism, karma is the incessant universal process of interdependent origination as it is experienced at the sentient level and our own share of it is the everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded.
[week 15] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no imperishable self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything, the ubiquity of existential suffering, and evolution or, in human terms, progress. (from advayavada.org/#plan)
Advayavada Study Plan – week 2
[week 2] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no imperishable self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is the second of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything, the ubiquity of existential suffering, and evolution or, in human terms, progress. (from advayavada.org/#plan)