[Advayavada Study Plan – week 2] As already asserted, in Advayavada Buddhism the Path reflects the Whole and it 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 purpose of the autonomous Advayavada Study Plan (ASP), which is based on the Buddha’s Noble Eightfold Path and five preliminary subjects, 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. The 13-week ASP is repeated four times a year and the second preliminary subject of this first 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 (pratityasamutpada, all-conditionality), indeed everything is empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness [and, therefore, the finitude] of all things 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 1), the ubiquity of existential suffering (see next week, week 3), and evolution or, in human terms, progress (see week 4). Feel free to share this post.
Tag Archives: Four Signs of Being
Advayavada Study Plan – week 1
[Advayavada Study Plan – week 1] In Advayavada Buddhism the Path reflects the Whole. It 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 purpose of the autonomous Advayavada Study Plan (ASP), which is based on the Buddha’s Noble Eightfold Path, 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. The 13-week Advayavada Study Plan is repeated four times a year and the first preliminary subject of this first quarter, which we shall again study during the coming seven days, is anicca (Pali) or anitya (Sanskrit), which means impermanent, changeable, unstable, transitory, and is traditionally considered the first of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being. 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 (see next week), and growth and evolution, progress, and liberation would not be possible without it. Karma is, in Advayavada Buddhism, the incessant universal process of interdependent origination (all-conditionality) of all things as it is undergone and experienced by sentient beings, our own individual share of it being the unique and everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded (i.e. in which we ourselves participate and are subject to). Feel free to share this post. We wish all readers a very happy new year.
Advayavada Study Plan – week 42
[Advayavada Study Plan – week 42] As already asserted, in Advayavada Buddhism the Path reflects the Whole and does not tell you what to do or believe. The purpose of this autonomous Advayavada Study Plan (ASP), which is based on the Buddha’s Noble Eightfold Path, 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.
The third preliminary subject of the ASP is dukkha (Pali) or duhkha (Sanskrit) which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths (or four truths for the noble) of Buddhism and also the third of the three or, in Advayavada Buddhism, four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 40), the selflessness and emptiness of all things (see week 41), and evolution or, in human terms, progress (see next week, week 43).
In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four truths, emotional grief nor physical pain, and is, above all, not seen as a permanent or inevitable feature of reality; it is chiefly understood as the existential distress and distrust of life non-liberated human beings are prone to and which are essentially caused by the unhealthy and socially infectious feeling that reality does not conform to their petty desires and mistaken expectations. The ubiquity and unremitting persistency of human distress, alienation and conflict is undeniably especially due to the very many everywhere in the world not being taught or not comprehending or simply disbelieving and often dogmatically denying the basically impermanent and finite nature of their individual existence.
Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own short lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction. We do this by conscientiously following our personalized Noble Eightfold Path. Feel free to share this post.
Advayavada Study Plan – week 41
[Advayavada Study Plan – week 41] As already asserted, in Advayavada Buddhism the Path reflects the Whole and 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), which is based on the Buddha’s Noble Eightfold Path, is repeated four times a year for this lofty purpose and the second preliminary subject of this fourth 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 (pratityasamutpada, all-conditionality), indeed everything is empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness [and, therefore, the finitude] of all things 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 40), the ubiquity of existential suffering (see next week, week 42), and evolution or, in human terms, progress (see week 43). Feel free to share this post.
Advayavada Study Plan – week 40
[Advayavada Study Plan – week 40] In Advayavada Buddhism the Path reflects the Whole. It 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), which is based on the Buddha’s Noble Eightfold Path, is repeated four times a year for this lofty purpose and the first preliminary subject of this fourth quarter is again anicca (Pali) or anitya (Sanskrit), which means impermanent, changeable, unstable, transitory, and is traditionally considered the first of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being. 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 (see next week), and growth and evolution, progress, and liberation would not be possible without it. Karma is, in Advayavada Buddhism, the incessant universal process of interdependent origination (all-conditionality) of all things as it is undergone and experienced by sentient beings, our own individual share of it being the unique and everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded (i.e. in which we participate and are subject to). Feel free to share this post. See also facebook.com/madhyamakapratityasamutpada/
Advayavada Study Plan – week 31
[Advayavada Study Plan – week 31] In Secular Buddhism generally, firmly bearing in mind the impermanence and changeability of everything (see week 27) and the selflessness and emptiness (and, therefore, finitude) of all things and beings (see week 28), the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’ or ‘four truths for the noble’: first truth: that of the ubiquity of existential suffering in the world (see week 29); second truth: that ignorant craving and attachment are the actual and immediate causes of such suffering (see week 30); third truth: that this suffering shall cease altogether when we deal with and overcome its causes; and, fourth truth: that the sure way to achieve this is by following the Noble Eightfold Path, which, in Advayavada Buddhism, is understood dynamically, as an ongoing and fully autonomous, non-prescriptive, investigative and creative process of progressive insight, reflecting in human terms wondrous overall existence becoming over time in its manifest direction, this evolution or progress being, then, the fourth sign or mark or basic fact of being. Our personalized Path is composed stepwise of (1) our very best (samma in Pali and samyak in Sanskrit) comprehension or insight, followed by (2) our very best resolution or determination, (3) our very best enunciation or definition (of our intention), (4) our very best disposition or attitude, (5) our very best implementation or realization, (6) our very best effort or commitment, (7) our very best observation, reflection or evaluation and self-correction, and (8) our very best meditation or concentration towards an increasingly real experience of samadhi, which brings us to (1) a yet better comprehension or insight, and so forth. Feel free to share this post.
Advayavada Study Plan – week 29
[Advayavada Study Plan – week 29] The purpose of the autonomous Advayavada Study Plan (ASP), which is based on the Buddha’s Noble Eightfold Path, 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.
The third preliminary subject of the ASP is dukkha (Pali) or duhkha (Sanskrit) which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths (or four truths for the noble) of Buddhism and also the third of the three or, in Advayavada Buddhism, four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 27), the selflessness and emptiness of all things (see week 28), and evolution or, in human terms, progress (see next week, week 30).
In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four truths, emotional grief nor physical pain, and is, above all, not seen as a permanent or inevitable feature of reality; it is chiefly understood as the existential distress and distrust of life non-liberated human beings are prone to and which are essentially caused by the unhealthy and socially infectious feeling that reality does not conform to their petty desires and mistaken expectations.
The ubiquity and unremitting persistency of human distress, alienation and conflict is undeniably especially due to the very many everywhere in the world not being taught or not comprehending or simply disbelieving and denying the basically impermanent and finite nature of their individual existence. Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction. We do this by conscientiously following our personalized Noble Eightfold Path. 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 third 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 (pratityasamutpada, all-conditionality), indeed everything is empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness [and, therefore, the finitude] of all things 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 27), the ubiquity of existential suffering (see next week, week 29), and evolution or, in human terms, progress (week 30). Feel free to share this post.
Advayavada Study Plan – week 27
[Advayavada Study Plan – week 27] 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), which is based on the Buddha’s Noble Eightfold Path, is repeated four times a year for this lofty purpose and the first preliminary subject of this third quarter is again anicca (Pali) or anitya (Sanskrit), which means impermanent, changeable, unstable, transitory, and is traditionally considered the first of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being. 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 (see next week), and growth and evolution, progress, and liberation would not be possible without it. Karma is, in Advayavada Buddhism, the incessant universal process of interdependent origination (all-conditionality) of all things as it is undergone and experienced by sentient beings, our individual share of it being the unique and everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded. Feel free to share this post.
Advayavada Study Plan – week 16
[Advayavada Study Plan – week 16] The third preliminary subject of the ASP is dukkha (Pali) or duhkha (Sanskrit) which means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths (or four truths for the noble) of Buddhism and also the third of the three or, in Advayavada Buddhism, four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 14), the selflessness and emptiness of all things (see week 15), and evolution or, in human terms, progress (see coming weeks 17 and 18). In Advayavada Buddhism, dukkha or duhkha does not include, in the context of the four truths, emotional grief nor physical pain, and is, above all, not seen as a permanent or inevitable feature of reality; it is chiefly understood as the existential distress and distrust of life non-liberated human beings are prone to and which are essentially caused by the unhealthy and socially infectious feeling that reality does not conform to their petty desires and mistaken expectations. The ubiquity and unremitting persistency of human distress, alienation and conflict is undeniably especially due to the very many everywhere in the world not being taught or not comprehending or simply disbelieving and denying the basically impermanent and finite nature of their individual existence. Advayavada Buddhism, on its part, invites us all to instead intelligently make the very best of our own lives by attuning as best as possible with actual wondrous overall existence advancing over time now in its manifest direction. We do this by conscientiously following the Noble Eightfold Path. Feel free to share this post.