Advayavada Buddhism


Archive for the month “July, 2017”

Advayavada Study Plan – week 31

[Advayavada Study Plan – week 31] In Secular Buddhism generally, firmly bearing in mind the impermanence of everything and the selflessness and emptiness of all things, the focus is on the correct interpretation and realization of the historical Buddha’s so-called ‘four noble truths’: 1) the truth of the ubiquity of existential suffering in the world, 2) the truth that ignorant craving and attachment are the actual and immediate causes of such suffering, 3) the truth that this suffering shall cease altogether when we deal with and overcome its causes, and 4) the 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. It 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.


The road is the goal

Zen Flash

No automatic alt text available.

Once you realize that the road is the goal, and that you are always on the road, not to reach a goal but to enjoy its beauty and its wisdom, life ceases to be a task and becomes natural and simple. In itself an ecstasy.

~ Nisargadatta Maharaj ~

View original post

Response to Sogyal Lakar

What Now?



Thank you for your response to our letter of July 14. We have since met and are of one mind in what follows.

We are encouraged by your willingness to engage in a dialogue with us and that you are taking very seriously the harm your actions have caused. We agree with you that you should seek advice and guidance from the masters who have a genuine care and concern for R, such as DKR and MR. We too have confidence in a number of well respected lamas, whose support and concern have been extended to us.

We are confused that you did not mention that you will seek advice from HHDL, your eldest and senior most teacher. You have always spoken of him with such deep devotion. Certainly at this critical moment his guidance would be precious. Will you seek counsel from HH?

As you know, it was…

View original post 854 more words

Advayavada Study Plan – week 30

[Advayavada Study Plan – week 30] Non-liberated human beings are essentially prone to existential suffering (see week 29) because they wrongly strive after and try to hold on to things, concepts and situations which they believe to be permanent, but are not. Their mistaken view of things is produced by a thirst, craving or clinging (tanha in Pali, trishna in Sanskrit) which is in turn caused by their fundamental ignorance (avijja in Pali, avidya in Sanskrit) or disbelief of the true nature of existence, particularly the changeability of everything (see week 27) and the selflessness and emptiness of all things (see week 28). This thirst, craving or clinging, which is the second noble truth of Buddhism, blinds them to the wonders of overall existence and can moreover easily take on a more unwholesome form: already as sensuous desire, ill-will, laziness, impatience or distrust will it seriously hinder the individual’s efforts to better his or her circumstances, as well as contaminate the efforts of others to improve theirs. Feel free to share this post.

The 5 Precepts

Great Middle Way

15095487_927241997375276_676859992233458410_nI vow to refrain from killing. I shall not kill, cause others to kill, or approve of anyone killing sentient beings. I regret, censure, reject, and abandon killing.

I vow to refrain from taking what is not freely given. I shall not take, cause others to take, or approve of anyone taking what is not freely given. I regret, censure, reject, and abandon taking what is not freely given.

I vow to refrain from sexual misconduct. I shall not engage, cause others to engage, or approve of anyone engaging in sexual misconduct. I regret, censure, reject, and abandon sexual misconduct.

I vow to refrain from harmful speech. I shall not harm, cause others to harm, or approve of anyone harming sentient beings through lying, divisive speech, harsh and abusive words, and idle chatter. I regret, censure, reject, and abandon harmful speech.

I vow to refrain from intoxication, leading to carelessness…

View original post 26 more words

4 Noble Truths as One Evolutionary Cycle — Engage!

Most Buddhists are taught to think of the Four Noble Truths as four separate doctrines, each one leading to the other in succession. Stephen Batchelor teaches it as “the four tasks”, as four separate tasks, practiced successively or simultaneously in combination as a total path. I have begun to think of the Four Noble Truths […]

via 4 Noble Truths as One Evolutionary Cycle — Engage!

Awakening With Breathing | Patheos

The magic world

The meaning of peace

Advayavada Study Plan – week 29

[Advayavada Study Plan – week 29] Dukkha (Pali) or duhkha (Sanskrit) means suffering, sorrow, dissatisfaction, frustration, anxiety, or stress; it is the first of the four noble truths 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). 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 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 unremitting persistency of human distress, alienation and conflict is undeniably due to the very many everywhere in the world not knowing or not understanding or simply disbelieving the actual, i.e. impermanent and finite, nature of individual existence. Feel free to share this post.

Post Navigation

%d bloggers like this: