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MN 102 Pañcattaya Sutta | Five & Three
It shows that conceit, one of the ten fetters, has not been cut—"conceit," here, not meaning pride, but simply a sense of what one's identity consists of. As MN 52 and AN 9:36 point out, it is possible, even when experiencing the deathless, to develop a sense of passion and delight for it, thus giving rise to a subtle sense of "I am ...
Sn 5:2 Tissa-metteyya's Questions
f) Self-identity is the first side, the origination of self-identity the second, and the cessation of self-identity is in between. The issue is then taken to the Buddha, who states that all six interpretations are well-spoken, but the interpretation he had in mind when speaking the poem was the first. On the cessation of contact, see SN 35:117. 2.
2 | Two Dilemmas | The Mirror of Insight
This approach, in turn, required that he not look at experience in terms of the basic concepts of becoming—"self-identity," "being," or "world"—but simply in terms of the raw materials—the fabrications—from which ideas of "self," "being," or "world" could be constructed. At the same time, he would have to ...
The Integrity of Emptiness | Purity of Heart
Instead of regarding his meditative states as a measure of self-identity or self-worth—in having developed a self that's purer, more expansive, more at one with the ground of being—the monk views them simply in terms of actions and their consequences. And the same principles apply here, on the meditative level, as apply in the Buddha's ...
Clinging & the End of Clinging
These four possibilities multiplied by five aggregates give twenty possible self-identity views to which you might cling . Aside from doctrine-of-self-clinging, there's only one other instance where the Buddha specifies the relationship between clinging and the aggregates, and that's right concentration, which functions on the path as an ...
The Roots of Buddhist Romanticism | Purity of Heart
The only cure for these feelings, the Romantics proposed, is the creative artistic act. This act integrates the divided self and dissolves its boundaries in an enlarged sense of identity and interconnectedness with other human beings and nature at large. Human beings are most fully human when free to create spontaneously from the heart.
Safety in a Duality
In other words, they don't build an identity around being virtuous. This means that awakened people are consistently virtuous, but—unlike ordinary people still grappling with the precepts—they've freed themselves from having to construct an identity around virtue in order to maintain it.
Glossary | suttas on dhammatalks.org
A sense of identity within a particular world of experience. The three levels of becoming are on the level of sensuality, form, and formlessness. Bhikkhu: A Buddhist monk. Chedi (Thai): A spired monument, usually containing relics of the Buddha or other arahants. Deva (-tā): Literally, "shining one." An inhabitant of the terrestrial or ...
Khp 6 Ratana Sutta — Treasures
identity-views, uncertainty, & any attachment to habits & practices. 4. One is completely released. from the four states of deprivation, 5. and incapable of committing. the six great wrongs. 6. This, too, is an exquisite treasure in the Saṅgha. By this truth may there be well-being.
Introduction | Discernment: The Buddha's Strategies for ...
Introduction. This book is an introduction to the Buddha's teachings on how to use discernment to find an unending happiness. The main body of the book consists of passages selected from the Pali Canon—the earliest extant record of the Buddha's teachings—in which the Buddha and his disciples tell how to develop discernment and apply it to the search for that happiness.
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DN 1 Brahmajāla Sutta | The Brahmā Net
The connection between self-identity views and the 62 views in this sutta can be clearly seen in the topics of the views listed here: Once you assume a self, you get caught up in questions of what it is, the dimensions of the world in which it can find its nourishment, its past, its future after death, and what constitutes its happiness here ...
Sn 4:14 Quickly
Because an identity as a being also involves attachment (see SN 23:2), this perception involves internal conflict as well, as whatever one identifies with will inevitably change. The conceit inherent in this perception thus forms a fetter on the mind. To become unbound, one must learn to examine this perception—to see that it is simply an ...
Good Eating | Gather 'Round the Breath
The skillful identity is simply: "Other beings can do this, why can't I?" And as you see that you are able to do that, it gives you a sense of self-worth, responsibility, self-respect. The unskillful "I" you might develop around this is, of course, when you start comparing yourself to other people, telling yourself, "I'm better ...
AN 1:329 Duggandha Sutta | Foul-smelling
Bhava—a sense of identity in a world of experience. According to the Commentary, the Buddha here is referring to the states of becoming that a person who has attained the first level of awakening is still subject to. In other words, this passage is meant to discourage complacency and to give rise to the sense of heedfulness that will motivate ...
Cutting New Paths in the Mind | Gather 'Round the Breath
As soon as you take on that identity of being a being, then you have to feed. Your sense of identity has to be fed with certain thoughts, certain ideas. And it just grows bigger and bigger and bigger. And it's going to conflict with other people's sense of their identity and their food sources. And these things just get too big to deal with.
On Denying Defilement | Beyond All Directions
In other words, the image of luminosity is not a statement of the innate goodness or purity of the mind. After all, as the Buddha states in AN 4:199, the idea that "I am good" expresses as much craving for identity as the idea that "I am bad." Instead, the luminosity of the mind is simply its ability to perceive affliction, to see how ...
What is Emptiness? | Noble Strategy
Although these stories and views have their uses, the Buddha found that some of the more abstract questions they raise—of our true identity and the reality of the world outside—pull attention away from a direct experience of how events influence one another in the immediate present.
1 : Questioning Assumptions | The Truth of Rebirth
1 : Questioning Assumptions. Rebirth has always been a central teaching in the Buddhist tradition. The earliest records in the Pāli Canon (MN 26; MN 36) indicate that the Buddha, prior to his awakening, searched for a happiness not subject to the vagaries of repeated birth, aging, illness, and death.One of the reasons he left his early teachers was because he recognized that their teachings ...
The Way to Stream Entry | Into the Stream
That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.'
The Limits of Description | First Things First
This gives twenty types of identity-view in all. Acts of fabrication, i.e., intentional choices, play a many-layered role in shaping the aggregates and any of the identity views that cluster around them. As SN 22:79 notes, fabrication plays a role in fabricating each aggregate for a purpose.
Right View | On the Path : an Anthology on the Noble ...
12) Aging, illness, and death, along with sorrow, pain, despair, and suffering, which are conditioned by - 11) the birth of an identity on any of - 10) the three levels of becoming. Becoming is conditioned by - 9) the four types of clinging.
Meditators at Work
Now, as the simile of the raft suggests, and SN 51:15 and AN 9:36 state clearly, this will involve using the raw materials of your identity—your desires and attachments, along with their objects, such as form, feeling, perception, fabrications, and consciousness—to bring about the end of desire and attachment, so that you're no longer ...
AN 3:77 Bhava Sutta | Becoming (1)
Notes. 1. Notice that the Buddha, instead of giving a definition of becoming (bhava) in response to this question, simply notes that becoming occurs on three levels. Nowhere in the suttas does he define the term becoming, but a survey of how he uses the term in different contexts suggests that it means a sense of identity in a particular world of experience: your sense of what you are, focused ...
PDF 200614 The Door of the Cage (2)
the self is clinging to your identity: who you are, who's going to be able to master what should be done to find happiness, who's going to figure out the world in a way that finds happiness, and then is going to enjoy that happiness. And, as I said last night, the Buddha has you focus on clinging to habits and practices as a way
Devadatta | Noble Warrior : A Life of the Buddha
At that time, Kakkudha the Koliyan-son, Ven. Mahā Moggallāna's attendant, not long deceased, re-arose in a certain group of mind-made devas. He had an acquisition of identity [body] that was like two or three Magadhan village-territories [in size], but he injured neither himself nor others because of that acquisition of identity.
The Arrows of Thinking | Beyond All Directions
The act of assuming an identity on either level requires looking for food—both physical and mental ( SN 12:64)—for if you don't find food for that identity, you can't maintain it. In fact, the need to subsist on food is the one thing that characterizes all beings ( AN 10:27).
Right Effort | On the Path : an Anthology on the Noble ...
As he attends appropriately in this way, three fetters are abandoned in him: self-identity-view, uncertainty, and grasping at habits & practices. These are called the effluents to be abandoned by seeing. [2] "And what are the effluents to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained ...
PDF The Truth of Rebirth
identity on which the idea is based: that there's something within each of us that survives the death of the body, and that our actions shape where that 8 "something" will be reborn. Thus, they argue, the Buddha, in teaching karma and rebirth, was simply going along with the crowd.
Sn 4:2 The Cave Octet - Home | dhammatalks.org
Nd I: Comprehending sensory contact has three aspects: being able to identity and distinguish types of sensory contact; contemplating the true nature of sensory contact (e.g., inconstant, stressful, and not-self); and abandoning attachment to sensory contact. The same three aspects would apply to comprehending perception, as mentioned in the ...
Trading Candy for Gold | Noble Strategy
We perceive the expression of our sensuality as something appealing, a deep expression of our self-identity offering lasting pleasure. We see the objects of our passion as enduring and alluring enough, as lying enough under our control, to provide us with a satisfaction that won't turn into its opposite.
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Five Piles of Bricks | The Karma of Questions
"The third key teaching is given by the Buddha in contexts when he is asked about individual identity: when people want to know 'what am I?', 'what is my real self?'. The Buddha says that individuality should be understood in terms of a combination of phenomena which appear to form the physical and mental continuum of an individual life.
The Arrows of Thinking | Beyond All Directions
The act of assuming an identity on either level requires looking for food—both physical and mental ( SN 12:64)—for if you don't find food for that identity, you can't maintain it. In fact, the need to subsist on food is the one thing that characterizes all beings ( AN 10:27).
Not-self Is a Value Judgment | Meditations8 : Dhamma Talks
The identity you want right now is the identity of a meditator. An earnest meditator. You're here really trying to get some genuine results from what you're doing. But there are a lot of other identities lurking in the background of the mind. The identity of you at work, the identity of you at home, the identity of you as a feeder, as an ...
Sn 4:2 The Cave Octet - Home | dhammatalks.org
Nd I: Comprehending sensory contact has three aspects: being able to identity and distinguish types of sensory contact; contemplating the true nature of sensory contact (e.g., inconstant, stressful, and not-self); and abandoning attachment to sensory contact. The same three aspects would apply to comprehending perception, as mentioned in the ...
Stream Entry & its Results | Into the Stream
Which cessation of self-identity is described by the Blessed One?" [Sister Dhammadinna:] "The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This, friend Visakha, is the cessation of self-identity described by the Blessed One."
Love Me, Love My Defilements | Meditations6
All of that is thinking of our identity as a thing that can't really be changed. And this is precisely where the Buddha says No. Your identity is made up of clinging-aggregates. The clinging itself is an action. The aggregates are actions. Each of the aggregates is defined by an activity.
PDF 200620 Cleaning Out the Stables
taking on an identity in a world of experience. It starts with a desire, and then you cling to the desire. Around the object of the desire, there develops a world in which that object exists. Then there's your sense of you in that world, both as what will enjoy the object when it's obtained
Right Effort | On the Path : an Anthology on the Noble ...
As he attends appropriately in this way, three fetters are abandoned in him: self-identity-view, uncertainty, and grasping at habits & practices. These are called the effluents to be abandoned by seeing. [2] "And what are the effluents to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained ...
Patience & Urgency | Gather 'Round the Breath
Which part of your sense of identity is it threatening? And do you have to hold onto that particular sense of identity? Is it something really solid? You want to get to the point where you can see these things simply arising and passing away: They come in; they go away. There's nothing given about your identity.
Buddhist Romanticism | Buddhist Romanticism
2) This feeling of separation is caused by the mistaken notion that one is a separate entity with a separate identity. 3) Suffering never totally ends, but relief from suffering can be occasionally glimpsed in a feeling of Oneness that temporarily overcomes that sense of separate identity.
Organizing Your Inner Committee | Gather 'Round the Breath
You can wake up from them. Just learn to realize when there's something wrong with the voice, either in its tone or in what it has to say, or in the effect it has on the mind if you take on that identity. You learn how to question the need, question the desire that you have to have that identity.
Mindfulness Defined | Head & Heart Together
Mindfulness Defined. In recent years, the world has been awash in a flood of books, articles, teachings, and courses that promote two theories about the practice of mindfulness (sati). The first theory is that the Buddha employed the term mindfulness to mean bare attention: a state of pure receptivity—nonreactive, nonjudging, noninterfering—toward physical and mental phenomena as they make ...
8 : Modern Ironies | The Truth of Rebirth
As we noted above, one of its roles is to examine and abandon the assumptions that underlie one's views on the metaphysics of personal identity. Unless you're willing to step back from your own views—such as those concerning what a person is, and why that makes rebirth impossible—and subject them to this sort of examination, there's ...
Untangling the Present | Purity of Heart
Ideas of identity and existence are basic to abstract thinking, and many philosophers have maintained that they lie at the basis of any spiritual quest. The Buddha, however, noted that the thought, "I am the thinker" lies at the root of all the categories and labels of conceptual proliferation, the type of thinking that can turn and attack ...
PDF Duties - Ṭhānissaro Bhikkhu
you wanted to take on the identity of being a being—in this case, a human being: That's why you have these duties. You can't blame anyone else. And the deva asked the Buddha, "Is there any untroubled state that's free from the disturbances of duties?" And the Buddha said, "Yes, there is a path." It
MN 106 Āneñja-sappāya Sutta | Conducive to the Imperturbable
Note. 1. According to the commentaries, "imperturbable" denotes the fourth jhāna and the four formless attainments. MN 66 provides partial support for this interpretation, saying that the first three jhānas are perturbable while the fourth is not, but this sutta does not include the dimension of nothingness under the term—or, apparently, any of the formless attainments higher than that.
End Notes to the Dhammapada - Home | dhammatalks.org
The four stages are: (1) stream-entry, at which one abandons the first three mental fetters tying one to the round of rebirth: self-identity views, uncertainty, and grasping at habits and practices; (2) once-returning, at which passion, aversion, and delusion are further weakened; (3) non-returning, at which sensual passion and irritation are ...
Feeding Frenzy: Dependent Co-arising | Gather 'Round the ...
And because that question eats at us, we try to create an identity to stuff into its mouth. But you can learn to stop feeding on it if you can keep reminding yourself that that's not the issue. The issue is simply what can be done to lead to happiness—which sometimes requires a sense of self, but sometimes doesn't.
The Not-self Strategy | Noble & True
He points to the act of creating a sense of self-identity—in his terms, "I-making" and "my-making" (ahaṅkāra, mamaṅkāra—see AN 3:33)—as a major cause of stress. The not-self teaching is also an action, a perception that is one of many actions employed as part of the path to the ending of stress by bringing that cause to an end.
AN 4:192 Ṭhāna Sutta | Traits - Ṭhānissaro Bhikkhu
That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.'
PDF 191008 Mindfulness the Gatekeeper
on an identity: both the you that wants the fur coat and will enjoy the fur coat when you get it, and the you that can provide it. All that together constitutes a state of becoming. Usually, when we think of becoming, we think about levels of becoming up in heaven or down in hell: in other words, worlds outside. And there is that 3
PDF 200420 A Refuge from the Winds of the World
where we can see through this need to take on the identity of being a being, and find that dimension where we don't have to be a being at all. That's the part of the column buried in the rock, which makes the rest of the column safe as well. That's the work of the meditation, but it's supported by these other qualities.
PDF 191019 Happiness Is a Skill
see how we cling to them, how we create an identity around them. To know the aggregates, the Buddha has us take them and turn them into concentration. This is where a lot of the skill comes in. Look at Ajaan Lee's teachings on breath meditation. Many of his analogies have to do with people with skills.
Mindfulness of Dhammas III : The Five Clinging⥋Aggregates ...
Stream entry cuts through the fetters of self-identity views, doubt, and attachment to habits and practices. Once-return weakens passion, aversion, and delusion, but doesn't cut through them. Non-return cuts through the fetters of sensual passion and irritation. Arahantship cuts through the fetters of passion for form, passion for ...
An Ancient Path | Buddhist Romanticism
His identity here would take two forms: identifying with a sense of self that will enjoy the pleasure once it's obtained (the consumer), and with the sense of self composed of one's range of skills or possessions that will either facilitate one's desire or get in the way of its satisfaction (the producer).
PDF 191226 Seeing Through Your Defilements
identify yourself with them. You don't build an identity around them and you don't let your sense of identity feel threatened by them. The Buddha's teachings are not about what you are. They're all about what you're doing, and even though there may be some pretty unskillful things lurking
The Lessons of Gratitude | Head & Heart Together
To identify yourself as a being means having to find food—both physical and mental—to keep that identity going. This is why, when you're a being, you need to depend on a network of kindness, gratitude, and sacrifice. But when you can abandon the need for that identity, the mind no longer has to feed. It's no longer a burden to anyone.
PDF 200325 Endurance & Contentment
mind. When you invest that chatter with your identity, it makes it hard to step back from it. So instead, you can look at it as the committee of the mind, or the corporation of the mind. Or try Ajaan Lee's image: There are all those worms inside your body, the germs inside your blood vessels. As those germs go through
Stubborn Clinging | Meditations6
The term "becoming" refers to the mind's habit of taking on an identity in a world of experience. This can refer to our sense of the world outside and our identity within that world, whether it's the social world or the physical world.
Introduction | A Burden off the Mind : A Study Guide
"If Buddhism denies a permanent self, how does it perceive identity?… What we conventionally call a 'person' can be understood in terms of five aggregates, the sum of which must not be taken for a permanent entity, since beings are nothing but an amalgam of ever- changing phenomena….
Passion, Dispassion, Compassion | Meditations8 : Dhamma Talks
A huge amount of our identity is mis-centered there. And it's difficult to step back and look at our identity as something to let go of because we feel that if we don't have that identity, we're nothing—regardless of how much the Buddha says that to let go of that particular identity is no great loss. He goes even deeper into our ideas.
Objections | Karma Q &A
—becoming—a particular identity in a particular world of experience; or —non-becoming, the desire to destroy a particular identity in a particular world of experience. One of the Buddha's discoveries is that this last craving, instead of putting an end to becoming, actually creates new becoming.
Themed collections - dhammatalks.org
Self-Identity View; Karma & Not-self; A Decent Education; The Karma of Self & Not-self; Self Control; Breath Meditation; Breath Meditation; The End of Uncertainty; Stay with the Breath; Analyzing the Breath; Breath by Breath; Guided Meditation; Pain; Pleasure & Pain (April 15, 2005) Pleasure & Pain (Aug. 8, 2005) The Web of Pain; Friends With ...
Chapter 5: Two Incorrect Paths, One Incomplete | The ...
Actually, even though a cosmic sense of self may claim identity with all points in space and time, the acts of craving and clinging leading to that identity still center on a single psychological event: the particular feeling, perception, or thought fabrication on which the act of identification is initially based.
Glossary | The Noble Eightfold Path : 13 Meditation Talks
The act of taking on an identity in a particular world of experience. Becoming can occur on a macro level—as when one takes on a new physical and mental identity after death—or on a micro level, within the mind. There are three levels of becoming, on the levels of sensuality, form, and formlessness. Dhamma: (1) Event; action. (2) A ...
PDF 170907 Not-selfing Your Selves - Home | dhammatalks.org
an identity in a particular world to attain that desire, and that identity consists of at least two parts. One is the part that's going to experience the pleasure that comes when that desire has been met: the self as the consumer. The other part's a self as the producer or the provider, the
SN 22:22 Bhāra Sutta | The Burden
This special meaning of person, they said, was required to account for three things: the cohesion of a person's identity in this lifetime (one person's memories, for instance, cannot become another person's memories); the unitary nature of rebirth (one person cannot be reborn in several places at once); and the fact that, with the ...
Thig 6:7 Guttā
Abandoning these lower fetters, nun— sensual desire, ill will, self-identity views, grasping at habits & practices, and uncertainty as the fifth—
The Buddhist Monastic Code, Volumes I & II
The paths and fruitions occur in four pairs. In the first pair, the path to and fruition of stream-entry, three fetters are abandoned: self-identity views (sakkāya-diṭṭhi), uncertainty (vicikicchā), and grasping at precepts and practices (silabbata-parāmāsa).
Sorting Yourselves Out | Gather 'Round the Breath
Of course, you have to sort out which desires are helpful and which ones are not. The desire to act skillfully and to avoid doing unskillful behavior: That desire is your true friend. But the craving for sensuality, the craving to take on this identity, or to destroy that identity: Those are the ones that are going to cause you suffering.
Thag 2:30 Kaṇhadinna - Ṭhānissaro Bhikkhu
1. Becoming (bhava) is a term to describe a sense of identity in a particular world of experience, which can develop on any of three levels: sensuality, form, or formlessness. Craving for becoming is one of the causes of stress and suffering; passion for becoming is one of the last fetters abandoned at full awakening.
Beyond Inter-eating | ePublished Dhamma Talks : Volume III
This is an identity that needs to be fed as well, but it's one of those identities that ultimately leads in the right direction. So keep reminding yourself, "Come back to the breath," so you can be in a position where you can watch those thought worlds, pull yourself away from them.
Giving Meaning to Life | ePublished Dhamma Talks : Volume III
So this is a project that's really worth giving your life to. And it gives meaning to your life. It gives a direction to your life. You develop a new relationship to yourself. Ultimately you get to the point where you don't need a sense of identity. But in the meantime you develop a skillful sense.
Introduction | With Each & Every Breath
The Buddha had a technical term for this sense of self-identity in a particular world of experience: He called it becoming. Take note of this term and the concept behind it, for it's central to understanding why you cause yourself stress and suffering and what's involved in learning how to stop.
The Second Noble Truth | Meditations7
Both the identity and the world are based on desire, a little kernel of a desire around which we create a sense of who we are and of the world that's relevant to that desire. Say that you have a desire for chocolate. There's a world that's relevant to that desire for chocolate and there are worlds that aren't relevant.
PDF 190919 Anybody Home - Home | dhammatalks.org
creating an identity and you go into it. This is the process of becoming, which, as he said, happens an awful lot. It's why we're suffering. You create an identity in a particular world of experience: That's becoming. And then you go into it: That's birth. And the process can go on indefinitely because we get so fascinated with the
Chapter 8: Questions Put Aside: II | Skill in Questions ...
In SN 12:18, however, self-made refers to an identity, not between the agent and the experiencer, but between the feeling and the experiencer of the feeling, whereas other-made means that feeling is one thing, and the experiencer something else.
93 Itivuttaka - Home | dhammatalks.org
Itivuttaka 93. This was said by the Blessed One, said by the Arahant, so I have heard: "Monks, there are these three fires. Which three? The fire of passion, the fire of aversion, the fire of delusion.
"When you know for yourselves … " | The Karma of Questions
Self-identity views, uncertainty, grasping at habits & practices, sensual desire, and ill will. These are the five lower fetters. And which are the five higher fetters? Passion for form, passion for what is formless, conceit, restlessness, and ignorance. These are the five higher fetters."
Concentration: Questions & Answers | The Craft of the Heart
This is called self-identity view (sakkāya-diṭṭhi), the way of viewing things that leads us to latch on to them as belonging to us or as being the self. We don't let go and so get stuck on virtue, or stuck on concentration, or infatuated with our own discernment.
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Introduction | The Shape of Suffering
The aging-and-death of that identity, with its attendant sorrow, lamentation, pain, distress, and despair. Even a cursory glance over these twelve factors will show two of the major ways in which dependent co-arising is an unwieldy topic: (1) The factors seem to fit in different contexts and (2) many of the sub-factors are repeated at seemingly ...
PDF 181212 The Dhamma Wheel
Craving for becoming is craving to take on an identity in a particular world of experience based on a desire, hoping to use that identity within that world to attain the desire. And craving for non-becoming is when you've taken on an identity in a world of experience and you want it to end. You want to stop it because it's not getting
DN 9 Poṭṭhapāda Sutta | About Poṭṭhapāda
9. Appropriation of a self (atta-paṭilābho): According to the Commentary, this refers to the appropriation of an individual identity (atta-bhāva-paṭilābho) on any of the three levels of becoming: the sensual level, the level of form, and the
Glossary | Refuge: An Introduction to the Buddha, Dhamma ...
Glossary. Arahant: A "worthy one" or "pure one;" a person whose mind is free of defilement and thus is not destined for further rebirth. A title for the Buddha and the highest level of his noble disciples. The lower three levels of disciples are, in descending order: non-returners, those whose minds are freed from sensuality and will be reborn in the highest levels of heaven, there to ...
Chapter Two | The Shape of Suffering - Home | dhammatalks.org
The way to abandon one's attachment for the raw material of any sense of identity is to follow the same process explored in Chapter One, learning to look at it in terms of the four noble truths, training oneself to see the origination of one's identity as based on a type of food or nutriment, and then trying to induce a sense of disenchantment both for the identity and for the food.
A Verb for Nirvana | Purity of Heart
You create an identity there, and in so doing you're limited there. Even if the "there" is an infinite sense of awareness grounding, surrounding, or permeating everything else, it's still limited, for "grounding" and so forth are aspects of place. Wherever there's place, no matter how subtle, passion lies latent, looking for more ...
Don't Worry, Be Focused | Gather 'Round the Breath
Brahmas still have self-identity, which means they still suffer, even if it's only a subtle level. If the mind is really ready, it can actually let go at that point. As for the things you might be worried about, you have to remind yourself that there comes a point where you have to put everything down.
Endnotes | Noble Warrior : A Life of the Buddha
Or alternatively, it says, the five floods are the five lower fetters—self-identity views, uncertainty, grasping at habits & practices, sensual passion, and irritation—whereas the sixth flood covers the five higher fetters: passion for form, passion for formlessness, conceit, restlessness, and ignorance. 51.
Introduction | The Five Faculties : Putting Wisdom in ...
A becoming is an identity that you take on in a particular world of experience. This can refer to your identity as a human being in the physical world around us, or to the identities you assume within the thought-worlds of your mind. In fact, one of the Buddha's discoveries was that the identities you assume in your thought-worlds will have ...
PDF Living Forward, Understanding Backward
Living Forward, Understanding Backward March 7, 2007 As a famous thinker once said, the basic problem in life is that we live forward but understand
PDF Ignorance - Ṭhānissaro Bhikkhu
take on an identity in a world of experience, and craving for one's identity and world of experience to be destroyed. The cessation of stress he identified as renunciation of and release from those three kinds of craving. And the path to the cessation of stress he identified as right concentration together with its
The Uses of Equanimity | ePublished Dhamma Talks : Volume III
First you can practice applying this sort of analysis to other things. Once the mind is still, you can look at other affairs in your life to see what kind of narratives you've built around them—your identity as a painter, a cook, a carpenter, a musician. Of course, aging and death can get in the way of those identities.
PDF The Limits of Description - Ṭhānissaro Bhikkhu
mistaken belief that there is an unchanging core to personal identity. 8. Therefore, to help a person aiming at stream-entry, it is important to state that the not-self teaching is not only a strategy but also a statement of an ontological truth: There is no self. 9. Finally, the author asserts that the not-self teaching cannot be said to have
2 : An Ancient Controversy | The Truth of Rebirth
In other words, both sides assumed that they had to explain their positions by taking a stand on the metaphysics of personal identity. The second issue—among those who accepted rebirth—was the relationship between human action and rebirth: whether the course of rebirth was affected by human action or not.
Rebirth is Relevant | Meditations7
This happens not only psychologically right now, but also in the way we define the new identity we assume after death, at rebirth. So because this act of self-definition is an action—and that's how the Buddha primarily looked at it, as an action—you want to learn how to do it skillfully.
III. Essays | Refuge: An Introduction to the Buddha ...
This was how he gained insight into the four noble truths and dependent co-arising—seeing how the aggregates that made up his sense of self-identity were also the impelling factors in the experience of the world at large, and how the whole show could be brought to cessation.
The Buddha's Teachings - Ṭhānissaro Bhikkhu
The different levels have different results because they cut through different levels of defilement, called "fetters," that bind the mind to the processes of birth, death, and wandering-on. Stream entry cuts through the fetters of self-identity views, doubt, and attachment to habits and practices.
Meditation in Daily Life | With Each & Every Breath
Developing this identity in the mind helps you to go through the day with less emotional expense, and to notice things in yourself and in your surroundings that you never noticed before. In other words, it's a good foundation for discernment to arise in the course of your daily activities.
Chapter 4: Four Clingings | The Paradox of Becoming
Visākha: "But, lady, how does self-identity come about?" Sister Dhammadinnā: "There is the case, friend Visākha, where an uninstructed, run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma—assumes form to be the self, or the self as ...
PDF 200324 Alone Together
a result, the sense of group loyalty and group identity was very strong. Then they started getting more and more outside support, and some of the monks started hoarding. Soon the group fell apart. Hoarding comes from a sense of poverty. Even though you may have a lot of things, as long as you think you're poor, things get worse and worse.
PDF Interdependence
identity: the ways in which we define ourselves. The far shore is unbinding. To get to unbinding, we have to find twigs and branches and leaves and grass on this shore, bind them together in the right way into a raft, and then put our raft in the water, the four-fold flood. We then make our way to the further
Pācittaya Four: The Food Chapter | The Buddhist Monastic ...
Mv.VI.23.9 also states that if a bhikkhu is uncertain as to the identity of any meat presented to him, he incurs a dukkaṭa if he doesn't ask the donor what it is before eating it. The Commentary interprets this as meaning that if, on reflection, one recognizes what kind of meat it is, one needn't ask the donor about the identity of the meat.
The Stream to Unbinding | On the Path : an Anthology on ...
Self-identity views, uncertainty, grasping at habits & practices, sensual desire, & ill will. These are the five lower fetters. And which are the five higher fetters? Passion for form, passion for what is formless, conceit, restlessness, & ignorance. These are the five higher fetters. And these are the ten fetters."
Introduction | The Wings to Awakening
1) Survival beyond death. Most Vedic and Samaṇa philosophers assumed that a person's identity extended beyond this lifetime, aeons before birth back into the past and after death on into the future, although there was some disagreement as to whether one's identity from life to life would change or remain the same.
VII. Jhana / Discernment | Mindful of the Body: A Study Guide
Or, if not, then through this very Dhamma-passion, this Dhamma-delight, and through the total wasting away of the first of the five fetters [self-identity views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from ...
Right View | ePublished Dhamma Talks : Volume II
Because in taking on the identity of the Destroyer, you're assuming another identity. In taking delight in the idea of destruction, you're watering the sense of identity; you're watering a sense of being. The Buddha's image is of a seed planted in the ground; the seed is your consciousness. The ground is your kamma, past and present, as ...
Introduction: The Authenticity of the Pāli Suttas
Buddhists have debated fruitlessly for centuries, and continue to debate today, on how to define a person's identity—the answer to the question, "What am I?"—or whether a person does or does not have a self—the answer to the questions, "Am I? Am I not?" The fruitlessness of these arguments has proven repeatedly the point made by ...
Thig 13:5 Subhā the Goldsmith's Daughter
in self-identity, I longed only. for renunciation. Leaving my circle of relatives, slaves, workers, prosperous villages & fields, delightful, enticing possessions, I went forth, abandoning not-insignificant wealth.
PDF Giving Meaning to Life - Ṭhānissaro Bhikkhu
identity. It just calls forth your desire to learn more about what did you do wrong, why was it wrong, what could you do in the future not to repeat that mistake. A second aspect of this more skillful sense of self is a sense of self that understands whats an important question: whats an issue thats worth pursuing' ' '
The Awakening | Noble Warrior : A Life of the Buddha
The Buddha called this process "further-becoming," the act of taking on an identity in a particular world of experience. As he saw in his second knowledge, this external process could be traced to internal processes: acts of intention (action) and attention (the choice of what questions to ask and which views to adopt).
Questioning Buddhist Romanticism | Buddhist Romanticism
• For the Romantics, the basic spiritual problem is ignorance of human identity—that each person is an integral part of the infinite organic unity of the cosmos. This ignorance, in turn, leads to an alienating sense of separation: within oneself, between oneself and other human beings, and between oneself and nature at large.
PDF A Burden off the Mind : A Study Guide
is asked about individual identity: when people want to know 'what am I?', 'what is my real self?'. The Buddha says that individuality should be understood in terms of a combination of phenomena which appear to form the physical and mental continuum of an individual life. In such contexts, the human being is analysed into five
Honest to Goodness | First Things First - dhammatalks.org
It's an activity, the activity of clinging, in which the mind feeds off the things to which it clings. Its cause is also something you're doing: You crave either to fantasize about sensual pleasures, to take on an identity in a particular world of experience, or to see your identity in a world of experience destroyed.
The World of Conviction | Meditations8 : Dhamma Talks
The identity that you have as a human being right now is based on a lot of the becomings you had in the past in your mind. And, as the Buddha said, this process of becoming entails suffering, because that desire, when you cling to it, is going to be uncertain. The clinging, too, is uncertain.
Ordination | The Buddhist Monastic Code, Volumes I & II
Unfortunately the identity of these place names at present is largely conjectural. Notes to BD identify Thūna with Sthānesvara, and Usīraddhaja with Usiragiri, a mountain to the north of Kaṇkhal. For the others, see B. C. Law, Geography of Early Buddhism. The validity of the transaction statement
A Framework for the Frame | On the Path : an Anthology on ...
The near shore, dubious & risky, stands for self-identity. The far shore, safe and free from risk, stands for unbinding. The raft stands for just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Making an effort with hands & feet stands for ...
Glossary | The Craft of the Heart - Home | dhammatalks.org
saṅyojana: Fetters that bind the mind to the cycle of rebirth—self-identity views, uncertainty, grasping at habits & practices; sensual passion, irritability; passion for form, passion for formless phenomena, conceit, restlessness, and unawareness. sati: Mindfulness; the ability to keep something in mind; powers of reference and retention.
Judicious vs. Judgmental | Meditations1
If you cut off one head here, one identity here, its underground roots and tentacles would spring up with a new, even more horrific identity someplace else. The same thing happens when we try to get rid of anything in the mind when we don't understand its roots, don't understand where it's coming from.
Practicing Your Scales | ePublished Dhamma Talks : Volume III
The craving for this kind of identity is called craving for becoming. So just in this process of the mind creating thought worlds, you see a lot about ignorance and craving, and all the other factors of dependent co-arising. You watch them in action. It's all happening right here. But instead of having to memorize the lists of dependent co ...
Not-self for Transcendent Happiness | Selves & Not-self
Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total wasting away of the first five fetters [self-identity views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world….
Right Concentration | On the Path : an Anthology on the ...
Right Concentration. Right concentration is the third concentration path-factor, and the final factor of the path as a whole. As MN 117 notes, all the other path-factors serve as its supports and requisites—although, as we will see, right concentration supports the other factors as well.. The suttas' definitions of concentration focus on two words: cittassa ek'aggatā, singleness of mind ...
PDF The Five Faculties
becoming is an identity that you take on in a particular world of experience. This can refer to your identity as a human being in the physical world around us, or to the identities you assume within the thought-worlds of your mind. In fact, one of the Buddha's discoveries was that the identities you assume in your thought-worlds will
Glossary | Buddhist Romanticism
A sense of identity within a particular world of experience. The three levels of becoming are on the level of sensuality, form, and formlessness. Bodhisatta: "A being (striving) for Awakening;" the term used to describe the Buddha before he actually became Buddha, from his first aspiration to Buddhahood until the time of his full Awakening.
Sn 3:6 Sabhiya
21. According to SnA, the 63 wrong views comprise the 62 wrong views mentioned in DN 1 along with the wrong view of self-identity (sakkāya-diṭṭhi). 22. According to SnA, these are classes of devas noted for their discernment. 23. See AN 11:10. 24. See Iti 112. 25. The word "feet"—pāde—functions as a lamp here.
MN 90 Kaṇṇakatthala Sutta | At Kaṇṇakatthala
It insists that the two sisters did not barge in on the king as his meal was being served, but were actually taking part in the meal-serving ceremony. However, the sisters' tone of voice in delivering their request to the king is anything but servile. So perhaps the Commentary is mistaken about their identity as well. 2.
MN 22 Alagaddūpama Sutta | The Water-Snake Simile
Or, as the argument is often phrased, he denies the limited, temporal self as a means of pointing to one's identity with the larger, unlimited, cosmic self. However, in this discourse the Buddha explicitly phrases the not-self teaching in such a way as to refute any notion of cosmic self.
Glossary | The Intelligent Heart - Ṭhānissaro Bhikkhu
Glossary. Ārammaṇa: Preoccupation; object or issue of the mind or will; anything the mind takes as a theme or prop for its activity. Āsava: Mental effluent or fermentation—sensuality, becoming, views, and ignorance. Bhava: Becoming. A sense of identity within a particular world of experience. The three levels of becoming are on the level of sensuality, form, and formlessness.
Mindfulness : The First Stage | The Five Faculties ...
You've got the body, feelings, and the mind as your world, as your frames of reference. Your sense of yourself is your identity as the meditator trying to keep your mindfulness, alertness, ardency, and concentration solid and to pull yourself back out of other becomings that would lure you away from the world of your concentration.
CHAPTER IV | The Mind like Fire Unbound
The word 'vijjā'—translated here as clear knowing—also means 'science.'And just as science implies a method, there is a method—a discipline—underlying the knowledge that leads to Unbinding. That method is described from a number of perspectives in the Canon, each description stressing different aspects of the steps involved.
Sn 3:12 The Contemplation of Dualities
The stopping of self-identity. is viewed by the noble ones. as bliss. This is contrary. to what's seen. by the world as a whole. What others say is blissful, the noble ones say is stress. What others say is stressful, the noble know as bliss. See the Dhamma, hard to understand! ...
5
Dependent co-arising | The Buddha's Teachings
11) birth of an identity within becoming. This birth then leads inevitably to… 12) aging, illness, and death, along with sorrow, pain, despair, and suffering. Tracing from craving back to its causes, the steps are these: 8) Craving is conditioned by… 7) feelings of pleasure, pain, or neither pleasure nor pain. These feelings depend on…
Distracting Thoughts | The Karma of Mindfulness : The ...
And it basically means that you take on an identity in a particular world of experience. This can happen on many levels. All of us here have taken on the identity of "human being" on the human level right now. That counts as becoming on an external level. Becoming also takes place on an internal level.
Food for Awakening | Head & Heart Together
Even when we don't consciously think of "self"—as when we're totally immersed in an activity, at one with the action—there can be a passion for that oneness with a strong sense of "being here," "being the doing," or "being the knowing," which is identity in a subtle form.
Glossary | Come & See
A sense of identity within a particular world of experience. The three levels of becoming are on the level of sensuality, form, and formlessness. Brahmā: An inhabitant of the higher heavenly realms of form or formlessness.
Freedom Through Painful Practice | Gather 'Round the Breath
But you'd be surprised at how liberating some of these painful contemplations can be. Especially when you realize the extent to which you are holding onto things that really weigh the mind down unnecessarily in areas related to the body, related to your identity of who you are in this lifetime.
Meditation Prep | Meditations5
Another way to loosen that sense of identity is to think of the mind as a committee. The committee contains all kinds of members who propose all kinds of things. Just because somebody in the committee has proposed a bad idea doesn't mean the committee is bad. The duty of the committee is to listen to the ideas brought to the floor figure out ...
PDF 120723 The Values of Stillness
identity of the still mind. All too often, you're told that as a meditator you should try to put aside any sense of identification with anything. And then they turn around and tell you, "Well, be the stillness or be the knowing." Okay, that is a kind of identification, and it's one you want to take on temporarily. So when a feeling
Antidotes for Clinging | Meditations4
Sometimes you hear that the deepest, most underlying form of clinging is the sense of self identity that you build around things. If you learn how not to have any sense of self identity, there you are: You've taken care of all the other forms of clinging. Sometimes you hear that clinging to views is the basic form of clinging.
PDF 150114 Food for consciousness - Ṭhānissaro Bhikkhu
identity is based on the things you want. If you desire alcohol repeatedly, you become an alco-holic, and the world you live in becomes one where alcohol is a big issue. It's composed primar-ily of the things that help you gain alcohol and things that get in the way. Anything irrelevant to the alcohol fades away into the background.
PDF The Seeds of Karma - Ṭhānissaro Bhikkhu
metaphysical—the size of the cosmos and the identity of the self—because they were distractions on the path. But because he taught a path of action to put an
In Charge of Your World | ePublished Dhamma Talks : Volume III
The teachings talk about becoming: It's basically your sense of the world in which you live, and your identity within that world. That becoming is based on your actions. Your actions are the field in which a particular sense of the world can grow. You keep on doing things that you know are good, and that creates a good field.
Advice | Beyond Coping: A Study Guide on Aging, Illness ...
"If he should say, 'My mind is raised above the Brahma worlds and is brought to the cessation of identity,' then, I tell you, Mahanama, there is no difference—in terms of release—between the release of that lay follower whose mind is released and the release of a monk whose mind is released." — SN 55:54 §84.
PDF 180818 The Anatomy of the Present - dhammatalks.org
an identity as a being? How do we shape the world? That's the process the Buddha called becoming. It encompasses worlds and identities in worlds, but it happens here in the present moment. The present moment is what you should take as the context for your understanding of
Listening & Thinking | Discernment: The Buddha's ...
That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.'
Murderers, Vipers, & Floods, Oh My! | Meditations7
The near shore stands for self-identity. Everything you identify with is there. The five aggregates and the four elements, the sense spheres, everything that's you or yours: That's all on the near shore, and you create your self-identity out of that. But notice the stream that you cross. It's not a smooth lake; it's got a strong current.
Chapter 4: Analytical Answers | Skill in Questions: How ...
That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.'
The Doctor's Diagnosis | Beyond Coping: A Study Guide on ...
That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.'
Don't Underestimate Merit | Meditations8 : Dhamma Talks
Your sense of self is a kind of doing. You've had many senses of selves and many ways of doing them. As you practice, you get more and more demanding about what you want to identify with and finally you get to a point where an identity becomes an activity that's not worth it anymore. It's delivered you to the threshold to something much ...
PDF What You Can Do
get into deep stages of meditation, to think you've hit some ground of being, your true identity, or the true nature of things, whether it's a sense of oneness, a sense of bright awareness, or a sense of interconnectedness do
II. Truth | Ten Perfections: A Study Guide
Sakkāya-diṭṭhi (self-identity views): views that see the body or the aggregates as in the self or as belonging to the self. Ordinarily, we may be convinced that views of this sort are mistaken, yet we can't really abandon them. But when we clearly see that they're wrong for sure, this is called Right View—seeing things as they truly ...
PDF 200408 Noble Wealth
becoming: taking on an identity in a world of experience. But the problem is that not only does craving for becoming cause becoming, but craving for non-becoming—i.e., destroying the becomings already there—that leads to more becoming, too. The way out of this dilemma is to look for the fabrications that you use to
PDF 140920 Comfort Dhamma
identity. Once you've used these tools, you put them down, too, because from the point of view of the forest tradition, the only thing that really is an ultimate truth is nibbana, release, the deathless, or whatever you want to call it. This is why, when they talk about convention—the Thai word is samut—they pair it with wimut, which is ...
PDF Desana: Right View
particular identity, within a particular world of experience. We choose our worlds, you know: the context in which we see ourselves, the context in which we move and exert an influence. These two things are entwined: both the world in which we have a self and the sense of self that functions within that world.
Silence Isn't Mandatory | Noble & True
His second argument by analogy is that the description of the third noble path—the path to non-return—mentions the abandoning of fetters, such as self-identity view, that were already abandoned as a result of the earlier noble paths, and so the description of the entry into the dimension of the infinitude of space should be read the same ...
PDF 080710 Directing Yourself Rightly - dhammatalks.org
don't like the identity you've got—the craving to have it destroyed. Thinking in terms of identity: That sets up this huge target that all the things in the world are going to come and attack because it's laying claims to the world: claiming that things have to be a certain way to maintain that identity. But if you simply look at
PDF Mindfulness Defined
identity. Those questions, the Buddha said, lead you into a thicket of views and leave you stuck on the thorns. The questions that lead to freedom focus on comprehending suffering, letting go of the cause of suffering, and developing the path to the end of suffering.
The Train Trestle | Meditations9
Becoming is a sense of a particular world of experience and your identity in that world. Right now, you're the meditator and the relevant world is the world of your body right here, together with your awareness of the body. This world is based on a desire: the desire to get the mind to settle down, to find some peace in the present moment. ...
PDF 180109 Happy to Be Here
identity has to lay claim to a part of the world in order to sustain itself. And, of 3. course, your boundaries are going to overlap with other people's boundaries. There's going to be conflict. So the Buddha's solution is not to give up in the search for happiness, but to
Chapter One | The Shape of Suffering
Dependent co-arising — paṭicca samuppāda — is the Buddha's most complete analysis of the conditions leading to suffering, together with the conditions leading to suffering's end. A passage in the Canon states that this was the topic he contemplated on emerging from his first week of meditation after his Awakening.
The Limits of the Unlimited Attitudes | Beyond All Directions
If the dying person is fixated on the brahmā world, he should be told that even the brahmā world is "inconstant, impermanent, and included in identity." In other worlds, the brahmā worlds are unstable, and the beings reborn there still have a sense of identification with the five clinging-aggregates: form, feeling, perception ...
CHAPTER I | The Mind like Fire Unbound
Just as ancient Indians saw an underlying identity connecting a father & his offspring, so too did they perceive a single identity underlying the manifest & embryonic forms of fire. In this way, Agni, repeatedly reborn, was seen as immortal; and in fact, the Vedas attribute immortality to him more frequently than to any other of the gods.
The Noble Truths Come First | Meditations9
If you're clinging to it, if there's any sense of identity in there at all, there's going to be suffering, no matter how constant the object may seem. The fact that you're in a position where you're trying to feed on it: That's where the suffering lies.
Dramatis Personae | Buddhist Romanticism
For many years, he kept abreast of the latest scientific developments, and during the years 1799 to 1804 he wrote several systematic treatises that tried to incorporate the sciences into the Romantic philosophical view of the universe as an infinite organic unity, founded on an Absolute principle of Identity transcending all dichotomies, even ...
PDF Recognizing the Dhamma: A Study Guide
question analyzes the fetter of self-identity views, while his behavior illustrates the principles of modesty and non-entanglement. The most extensive overlap is between the principle of dispassion and that of not being fettered, as passion in its various forms covers three of the ten fetters that bind a person to the round of rebirth. Thus the ...
PDF 180404 Knowledge over Fear - dhammatalks.org
Craving for becoming: That means is wanting to take on a particular identity in a particular world of experience. And again, some becomings are okay. The becoming that you would like to become a meditator, you would like to be skillful in the meditation, you'd like to live in an environment where you can meditate: These are skillful becomings.
PDF A Burden Off the Mind - Home | dhammatalks.org
"If Buddhism denies a permanent self, how does it perceive identity?… What we conventionally call a 'person' can be understood in terms of five aggregates, the sum of which must not be taken for a permanent entity, since beings are nothing but an amalgam of ever- changing phenomena…. [W]ithout a thorough understanding of the five
H. The Noble Eightfold Path | The Wings to Awakening
The near shore, dubious & risky, stands for self-identity. The further shore, safe and free from risk, stands for Unbinding. The raft stands for just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Making an effort with hands & feet stands ...
2 : The Skills of Concentration | In the Elephant's Footstep
It's when you take on an identity in a particular world of experience, based on a desire. For instance, suppose you have a desire for Szechuan noodles tonight. There's going to be a certain "you" that wants those noodles, that's going to benefit from those noodles—or at least likes the taste of the noodles.
Chapter 1: Two Stories | The Paradox of Becoming
And although the cosmological passages depicting this connection are marked by a sly humor, the basic outlines of the picture they provide are confirmed by other discourses that treat the topic of becoming in more detail and earnestness. As that outline shows, becoming constitutes a sense of self-identity located in a particular world.
Insight from Jhana | Meditations7
In the course of contemplating that, our sense of our identity around the act of feeding begins to resolve itself clearly into aggregates. Our solid sense of self begins to dissolve away. If you ask people at the beginning of the practice, "Would you like to find true happiness even though it would involve letting go of your sense of identity?"
I. Basic Principles | The Wings to Awakening
No personal souls were observable, and thus human identity was composed only of the temporary conjunction of elements that made up the body, terminating when those elements separated at death. In a manner typical of his approach to problems, the Buddha avoided both sides of this argument by focusing directly on the level of immediate experience ...
PDF 151030 The Mind Undefined - Ṭhānissaro Bhikkhu
Identity is a result of a process. It, too, is the result of an activity. So focus on the actions and look at the identities as a byproduct, because there will come a point in the practice, as the Buddha said, where there's no more desire.
Right Speech & Right Action | On the Path : an Anthology ...
Isidatta does not want to reveal his identity to Citta, for fear that Citta, on knowing that they are related, will give him preferential treatment that he has not offered to the more senior monks. This would damage his standing vis-à-vis the monastic community. So when Citta questions him about Isidatta's whereabouts, he answers in a non ...
Basic Instructions | With Each & Every Breath
When things are going well, this identity tries to keep them going well. Over the course of time, you'll find that the doer can assume many roles, such as the investigator and the director. This part exercises your ingenuity and imagination, as you try to shape things in the best possible direction.
An Arrow in the Heart - Home | dhammatalks.org
When the mind no longer takes on the identity of a "being," it's released. In this way, you find that the Buddha's words to King Pasenadi—"to the extent that there are beings"—turn out to have a limit. Going beyond that limit, the mind no longer stabs itself with the arrows of grief.
Discernment | The Five Faculties : Putting Wisdom in ...
Craving for becoming means wanting to take on an identity in a particular world of experience. What's interesting is that craving for non-becoming also leads to more suffering, because as you try to destroy a state of becoming, you take on a new identity as the destroyer or as the person who will benefit from the destruction.
Jhāna | The Craft of the Heart - Home | dhammatalks.org
It cuts the three fetters—self-identity view, grasping at practices and habits, and uncertainty—and is headed straight for nibbāna. When you have cut the three fetters, your jhāna is transcendent jhāna; your virtue, concentration, and discernment are all transcendent.
Before Your Face Was Born | ePublished Dhamma Talks ...
Back when I was in grade school, my mother was chairman of the local school board. It wasn't much of a school: just three classrooms, grades one through eight, sixty kids in the school.
Sn 1:3 A Rhinoceros
According to Nd II, the views here are the 20 forms of identity-views (see SN 22:1) and the 62 views discussed in DN 1. (The connection between these two lists is discussed in SN 41:3 .) MN 2 , however, explains a "contortion of views" in different terms, which may have been intended here.
PDF On Denying Defilement - Ṭhānissaro Bhikkhu
idea that "I am good" expresses as much craving for identity as the idea that "I am bad." Instead, the luminosity of the mind is simply its ability to perceive affliction, to see how that affliction is related to its actions, and—when it's . 4
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