The Buddha’s primary
observations
and conclusions1
After 7
years of hard slogging through the decaying garbage of archaic religious
fiction (mainly the Veda), the Sakyamuni, renamed
the Buddha after his death,) decided, like any competent scientist, to simply
observe and analyse nature2 and derive his insights from those
observations. His two fundamental insights into the principles of life,
obvious now (as then) to anyone person with a brain, were:
“All that is subject to
arising is subject to cessation.” To wit, nothing lasts forever. No arisen
thing has (or can be proven to have) an abiding (i.e. permanent or
everlasting) substance or essence, to wit, an intrinsic (meaning an
identifiable intrinsic) nature. Moreover: “A thing arises because of
conditions; it ceases when the conditions for its arising cease!” To wit, all things are relative.3 In other words, a thing (for instance, a person like
you and me) emerges as transient phenomenon from transient and ever changing
causes (or conditions). In short, a thing happens as the effect of transient
conditions, like a cloud or a wave. Whether or not the conditional effect is
supported by an abiding self or core (Pali: atta, to wit self or soul) he chose not to elaborate. Distress (Pal: dukkha), he claimed, arose because we cling to
that which is impermanent and conditional and therefore which we can’t own.4
In other words, distress is the response to loss, or to put it more
succinctly, to the inability to achieve an unconditioned, unchanging and
permanent state.5 That is nonsense. The solution to ending dukkha initially proposed by
the Buddha, i.e. for use by monks but not householders, was the practice of the 4 Jhanas. See the 3 Characteristics Sutra And that, initially at least, was that. All further
Buddhist philosophy developed from the two initial insights and his dodgy,
because intuitive conclusion about the most common everyday origins of
distress.6 ©2018 by Victor Langheld,
alias Bodhangkur |
1. His liberating ideas, later falsely interpreted as
he enlightenment. 2. By applying savitacco, savicaro samadhi 3. Note:
Both insights are unrelated to morality, i.e. to good or bad works. This scenario was initially taught to likeminded
monks/beggars (Pali: bikkhus)
who had dropped out from the everyday world. 4. The initial solution to overcoming
distress was the practice of the 4 Jhanas, and which are essentially
distress free coma (i.e. benign sleep) states. A coma state happens if
and when full concentration (or mindfulness) is brought to bear upon a single
focus to the exclusion of all others. During perfect concentration the brain
processes only one data bit and which initially appears permanent and
unchanging, then gradually fades into the experience or mere presence. During
the practice of the Jhanas the effects of arising
and ceasing and of conditionality are suspended and distress cannot happen. 5. It was the speculative view of the Upanishads, that
only the nirguna Brahman, being permanent yet
without traits, was perfect. Impermanence indicated imper-fection. 6. When the Shakyamuni tried to spread his original and
very abstract dharma to the general population he quickly realised it
wouldn’t work. So he dumbed down his original proposal by offering more
obvious and therefore popular causes of distress, such as desire and the
facts of personal decay and more popular means for their avoidance. That desire fulfilled and the
achievement of personal growth produce positive stress (Pali: sukka
= pleasure or happiness) he chose not to make a
fuss about. After all he was selling salvation
from distress. |