Advayavada Study Plan – week 29

Dear friends,

The purpose of Advayavada Buddhism is to become a true part of the whole.

Our quest is fully personalized: it is firmly based on what we increasingly know about ourselves and our world, and trusting our own intentions, feelings and conscience. Adherence to the familiar five precepts (not to kill, not to steal, sexual restraint, not to lie, and refraining from alcohol and drugs) and a well-considered understanding of the three (in Advayavada Buddhism, four) signs of being and the Buddha’s four noble truths (which, this quarter, are the subjects of weeks 27 to 31) suffice to start off on this Path at any time.

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 Advayavada Study Plan (ASP) is repeated four times a year.

The purpose of the autonomous ASP is that we study (and debate in a local group, the family circle or with good friends) the meaning and implications of the weekly subject, not as a formal and impersonal intellectual exercise, but in the context of whatever we ourselves are presently doing or are concerned with, or about, such as our health, relationships, work, study, our place in society, etc.

My own specific personal objective this new quarter is to help improve the didactic presence of Advayavada Buddhism on the social media; what is your specific objective this quarter?

In week 27 we observed and studied the impermanence or changeability of all things, in week 28 we studied the selflessness and finitude of all things, and, to continue this 13-week action plan, in week 29 we again study as thoroughly as possible the ubiquity of existential suffering in the world; in Dutch: het existentieel lijden (het derde kenmerk van het bestaan en de eerste edele waarheid).

This task is based on the concept of dukkha (in Pali) or duhkha (in Sanskrit). Dukkha or duhkha means suffering, sorrow; dissatisfaction; frustration, stress; pervasive unsatisfactoriness; gnawing unease; the existential distress and distrust of life non-liberated human beings are prone to. It is the third of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being and the first of the four noble truths of Buddhism.

In Advayavada Buddhism, dukkha or duhkha does not include emotional grief nor physical pain and is above all not seen as a permanent feature of reality; it is ‘only admitted and entertained as a possible contingency in life as it is generally lived’ (B.C. Law). It is then rather an existential suffering in the sense of a basic frustration, even suffocation, caused by the unhealthy and socially infectious feeling that ‘reality does not conform to our innermost desires’ (David Loy).

Nirvana is, in Advayavada Buddhism, the total extinction of our existential suffering as a result, instead, of our complete reconciliation and harmonization with reality as it truly is beyond our commonly limited and biased personal experience of it; the unremitting persistency of human distress, alienation and conflict, in short, dukkha or duhkha, is undeniably due to the very many everywhere not knowing or not understanding or simply disbelieving the true nature of existence.

Please note that these ASP instalments in this format will cease in week 31.

Kind regards,
John Willemsens,
Advayavada Foundation.
@advayavada

The term “dukkha” in Buddhism (Law)

The term “dukkha” in Buddhism (from Concepts of Buddhism, by Bimala Churn Law, Amsterdam 1937) The term dukkha is taken in Buddhism in a most comprehensive sense so as to include in it danger, disease, waste and all that constitutes the basis or cause of suffering. In the terminology of one of the earliest thinkers of Buddha’s time, sukha (pleasure) and dukkha (pain) were conceived as two distinct principles, one of attraction, integration or concord and the other of repulsion, disintegration or discord. Considered in this light, sukha was taken to be the principle of harmony and dukkha, that of discord. In the medical texts roga or disease which is just an instance of dukkha is defined as that condition of the self, the physical self, when the different organs do not function together in harmony and which are attended with a sense of uneasiness. And arogya or health, the opposite of disease, is defined as that condition of the self when all the organs function together in harmony and are attended with a sense of ease. Thus the problem of dukkha is essentially rooted in the feeling of discord or disparity. Birth, decay, or death is not in itself dukkha or suffering. These are only a few contingencies in human experience which upset the expectations of men. From the point of view of mind, dukkha is just a vedana or feeling which is felt by the mind either in respect of the body or in respect of itself, and as a feeling, it is conditioned by certain circumstances. In the absence of these circumstances there is no possibility of its occurrence. Whether a person is affected by dukkha or not depends on the view he takes of things. If the course of common reality be that being once in life, one can not escape either decay or death, and if the process of decay sets in or death actually takes place, there is no reason why that person should be subject to dukkha by trying to undo what cannot be undone. Thus dukkha is based upon misconstruction of the dhammata or law of things or the way of happening in life. If the order of things cannot be changed, two courses are open to individuals to escape from dukkha: (1) to view and accept the order as it is, and (2) to enquire if there is any state of citta or consciousness, on attaining to which an individual is no longer affected by the [common] vicissitudes of life. The Buddhist answer to this enquiry is that there is such a state of consciousness.

More Questions and Answers

question Was it not Kierkegaard who said that one must be content to be a human being? Is this what Advayavada Buddhism strives after, to be pleased with being alive?

answer Yes, you might indeed put it that way. The Advayavadin is a happy Buddhist and he seeks the happiness of all other living beings. He is happy to be alive and he makes no bones about it. B.C. Law already tells us in his 1937 Concepts of Buddhism that duhkha or suffering is nowhere postulated in the Buddhist scriptures as a “permanent feature of reality” and is only “admitted and entertained as a possible contingency in life as it is generally lived”. He explains duhkha or suffering thus: “The problem of dukkha is essentially rooted in the feeling of discord or disparity. Birth, decay or death is not in itself dukkha. These are only a few contingencies in human experience which upset the expectations of men. From the point of view of mind, dukkha is just a vedana or feeling which is felt by the mind either in respect of the body or in respect of itself, and as a feeling, it is conditioned by certain circumstances. In the absence of these circumstances there is no possibility of its occurrence. Whether a person is affected by dukkha or not depends on the view he or she takes of things. If the course of common reality is that being once in life, one cannot escape either decay or death, and if the process of decay sets in or death actually takes place, there is no reason why that person should be subject to dukkha by trying to undo what cannot be undone. Thus dukkha is based upon misconstruction of the dhammata or law of things or their way of happening in life.” We do not agree, however, that duhkha is a feeling felt by a mind somehow separate from the body, as Law implies. Duhkha (existential suffering, i.e. to suffer existentially) and mind (i.e. to think) are simply both events: formally duhkha belongs to the vedana (sensations or feelings) cluster, and mind (to think) groups a number of events of the samskara (mental formational forces) cluster.

question What is, then, your understanding of duhkha?

answer The concept of duhkha or dukkha does not include, in Advayavada Buddhism, emotional grief nor physical pain. It refers solely to the existential suffering, angst and regret non-enlightened human beings are prone to. The enlightened person accepts with understanding and compassion the sorrow and pain which are part and parcel of human existence.

question How do we know about the world? Via the body, perception, sense consciousness and so on, all dependent on this embodied state. But how seldom our awareness rests within this body; how seldom the body and mind are at ease with themselves. We seldom think about our bodies; they are something given. When they work well and provide us with pleasure and happiness, we are satisfied with them and then ignore them. Only when they stop working properly, do we attend to them, and then only as a teacher to an errant pupil; we are angry and disappointed that they have failed us. We have a strangely ambivalent attitude to something so vital to us. It’s not like our relationship with a car; we can’t go out and hire or buy another one when it breaks down; yet we often treat our cars with more care and consideration.

We are born into this body, and when it dies, we die. But does one choose this body or decide its dimensions? Is one even able fully to control it? Can one choose when one wakes, goes to sleep, is ill, is healthy? No, most of what occurs with respect to the body is involuntary. We know, for example, that the body has various repair mechanisms, but it is very rare that we can set these in motion ourselves. Is this what we are, these arms, these legs, this head, eyes, teeth? With modern techniques, an awful lot of it can be made prosthetically. And so what are we? The bit that remains? The brain, two ears and so on? Or is this perhaps not how it is at all, not what we are at all? If the body were simply us, we would have a great deal more to say in the matter!

answer The lion’s share of our body’s activities is fortunately under the control of our peripheral nervous system, which includes the autonomic nervous system. ‘The sensory nerve fibres of the peripheral system carry impulses from e.g. the ear or the skin to the brain, and its motor nerve fibres carry impulses from the brain to e.g. our skeletal muscles. The autonomic nervous system comprises a sympathetic and a parasympathetic system which counterbalance each other. Together they run, for example, our heart rate and the flow of blood through our blood vessels, the contractions of our digestive tract, the ever-changing size of the pupil of the eye, the dilation and constriction of our bronchii, etc.’ We do not think that you would want to have a conscious say in these matters.

You will agree that these nervous systems carry out very complicated and, above all, indispensable and irreplaceable functions. But the relevant fact in the present context is that the systems are things (that belong to the rupa skandha) and what they carry out are not things but activities, processes (that belong to the arupa skandhas). A thing and what that thing does are not two things; they are a thing and an, its, activity or function, and an activity is an event, not a thing. It is for this same reason that Advayavada Buddhism stresses again and again that the mind is not a separate thing but one more function of the body; the mind is to think (and consciousness is to know) and to think is not a thing but an activity, a process, which is an event, not a thing. A mind that is in any way a thing separate from the body, and moreover carries out activities on its own and by itself, is an atman or pudgala, or a soul. To propound that such a thing exists, as you seem to do, contravenes the Buddha’s most basic anatman teaching.

Bearing in mind that the traditional khandhas or skandhas theory is but a very rudimentary presupposition of the actual physiological processes, earlier on we had this to say about the skandhas in this respect: The skandhas in fact do nothing – they are the doing. The cluster of physical existence is the rupa skandha. Also this cluster does nothing – it is physical existence in all its aspects. The four or so non-physical skandhas [traditionally sensations or feelings (vedana), perception (samjña, sañña), mental forces or formations (samskara, sankhara), and consciousness (vijñana, viññana)] are clusters or aggregates of functions, which are events – they denote how the rupa skandha is over time. The rupa skandha does not cause these events, it is them. Like when we say that a tree grows. The tree does not do the growing; it is the growing. This is how the tree is, how it exists in space and time. The growing of the tree is quite obviously an event, and not a thing, let alone a separate thing capable of in turn doing other things by itself. We owe the cohesion and activity of the rupa skandha to the spontaneous incessant dynamic principle of existence: the interdependent and conditioned co-arising or interdependent origination or universal dynamic relativity of all phenomena, called pratityasamutpada in Sanskrit.