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Training for Happiness
LITTLE BY LITTLE you must train yourself for life, for happiness. You probably received a college degree that you spent years working for, and you thought that happiness would be possible after you got it. But that was not true, because after getting the degree and finding a job, you continued to suffer. You have to realize that happiness is not something you find at the end of the road. You have to understand that it is here, now.
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I36
Feed Your Love, Not Your Suffering
NOTHING CAN survive without food, not even suffer-ing. No animal or plant can survive without food. In order for our love to survive, we have to feed it. If we don't feed it, or we feed it the wrong kind of nutrients, our love will die. In a short time, our love can turn into hate. Our suffering, our depression also needs food to survive. If our depression refuses to go away, it's because we keep feeding it daily. We can look deeply into the source of nutrition that is feeding our suffering.
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Be a Happy Formation
THE "I" IS MADE up of the body and mind (namarupa in Sanskrit). The physical form is body, and all the other elements (skandhas) are mind. When we look deeply into these five elements, we do not see any absolute, permanent identity. They are impermanent. If you practice in such a way that harmony is established in the realm of the five elements, then joy, peace, and happiness will be possi-ble. Through breathing, through bringing your mind back to your body, through the method of deep looking, you will reestablish harmony and peace in the realm of the five elements. You will become a happy formation, pleasing to encounter, and you will be able to bring happiness to the living beings around you.
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III
Taking Care of the Future
THE FUTURE IS being made out of the present, so the best way to take care of the future is to take care of the present moment. This is logical and clear. Spending a lot of time speculating and worrying about the future is totally useless. We can only take care of our future by taking care of the present moment, because the future is made out of only one substance: the present. Only if you are anchored in the present can you prepare well for the future.
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106
Worrying
YES, THERE IS tremendous suffering all over the world, but knowing this need not paralyze us. If we practice mindful breathing, mindful walking, mindful sitting, and working in mindfulness, we try our best to help, and we can have peace in our heart. Worrying does not accomplish anything. Even if you worry twenty times more, it will not change the situation of the world. In fact, your anxiety will only make things worse. Even though things are not as we would like, we can still be content, knowing we are trying our best and will continue to do so. If we don't know how to breathe, smile, and live every moment of our life deeply, we will never be able to help anyone.
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cross-posted from: https://lemmy.world/post/14284855
A Discourse on The Full-Moon Night
On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates.
At one time, the Blessed One was residing in Sāvatthī, in the Eastern Park, in Migāra's mother's mansion, with a large assembly of bhikkhus. On that occasion, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the Uposatha (observance day) of the fifteenth.
Then, a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined palms towards the Blessed One, and said:
"Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?"
"Then, bhikkhu, sit down on your own seat and ask whatever you wish."
"Very well, venerable sir," the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One:
"Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging?"
"These, bhikkhu, are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging."
"Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
"What, venerable sir, is the root of these five aggregates subject to clinging?"
"Bhikkhus, these five aggregates subject to clinging have desire as their root".
"Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?"
"Bhikkhu, that very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and lust is therein, that is the clinging therein."
"Excellent, venerable sir," the bhikkhu asked further:
"Is it possible, venerable sir, for there to be moderation in desire and lust within these five aggregates subject to clinging?"
"It is possible, bhikkhu," the Blessed One said:
"Here, bhikkhu, someone thinks: 'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.' Thus, bhikkhu, there can be moderation in desire and lust within these five aggregates subject to clinging."
"Excellent, venerable sir," the bhikkhu asked further:
"How far, venerable sir, does the term 'aggregates' apply?"
"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the volitional formations aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. Thus far, bhikkhu, the term 'aggregates' applies."
"Excellent, venerable sir," the bhikkhu asked further:
"What, venerable sir, is the cause, what is the condition for the manifestation of the form aggregate; what is the cause, what is the condition for the manifestation of the feeling aggregate; what is the cause, what is the condition for the manifestation of the perception aggregate; what is the cause, what is the condition for the manifestation of the volitional formations aggregate; what is the cause, what is the condition for the manifestation of the consciousness aggregate?"
"The four great elements, bhikkhu, are the cause, the four great elements are the condition for the manifestation of the form aggregate. Contact is the cause, contact is the condition for the manifestation of the feeling aggregate. Contact is the cause, contact is the condition for the manifestation of the perception aggregate. Contact is the cause, contact is the condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause, name-and-form is the condition for the manifestation of the consciousness aggregate."
"Excellent, venerable sir," the bhikkhu asked further:
"How does self-view arise?"
"Here, bhikkhu, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in the self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in the self, or self as in perception; regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view arises, bhikkhu."
"Excellent, venerable sir," the bhikkhu asked further:
"How does self-view not arise?"
"Here, bhikkhu, a learned noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in the self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in the self, or self as in perception; does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view does not arise, bhikkhu."
"What is the gratification, what is the danger, and what is the escape in the case of form; what is the gratification, what is the danger, and what is the escape in the case of feeling ... perception ... volitional formations ... consciousness?"
"The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on volitional formations, that is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change, that is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations, that is the escape from volitional formations. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness."
"Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:
"How, venerable sir, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?"
"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit."
At that time, it occurred to a certain bhikkhu:
"So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?"
Then, the Blessed One, knowing with his mind the thought in that bhikkhu's mind, addressed the bhikkhus:
"There is this possibility, bhikkhus, that someone, being ignorant (misapprehending true reality), under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' You should be trained in this way, bhikkhus, regarding these matters.
What do you think, bhikkhus, is form permanent or impermanent?"
"Impermanent, venerable sir."
"Is feeling ... perception ... volitional formations ... consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"And is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"And is it fitting to regard what is impermanent, suffering, and subject to change as: 'This is mine, this I am, this is my self'?"
"It is not fitting, venerable sir."
Therefore, in this way, bhikkhus, one understands: 'This is not mine, this I am not, this is not my self' with regard to all forms, feelings, perceptions, volitional formations, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, volitional formations, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.'
These are the ten questions posed by the bhikkhu:
Two concern the aggregates—
Asking if they are the same or distinct,
And about designation along with cause.
Two more relate to identity,
With one each on the themes of gratification,
And the consciousness-containing body.
The Buddha taught the most on the four noble truths. This teaching shares a series of common questions he was asked on the topic. Reflecting and investigating into the five aggregates to understand them, to see their origin, passing away and cessation is how one cultivates wisdom to operate with ease in the world and in harmony in one's personal and professional relationships.
Related Teachings:
Teachings on Living Beings and the Five Aggregates - A series of teachings on what makes a living being a living being and the five aggregates.
A lump of foam (SN 22.95) - The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.
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Better than sole sovereignty over the earth,
better than going to heaven,
better even than lordship over all the worlds
is the supramundane Fruition of Stream Entrance.
-- DhammaPada Verse 178
The fruition of stream entrance is a phrase for awakening to the truth of enlightenment.
Awakening to the truth of enlightenment is not easy, however, it is also not hard. By learning the teachings of the Buddha with active reflection, and applying them to independently verify, one awakens to the truth of enlightenment gradually.
Related Teachings:
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Caught in the Idea of a Self
WESTERN PSYCHOTHERAPY AIMS at helping create a self that is stable and wholesome. But because psychotherapy in the West is still caught in the idea of self, it can bring about only a little transformation and a little heal-ing; it can't go very far. As long as we are caught in the idea of a separate self, ignorance is still in us. When we see the intimate relationship between what is self and what is not self, ignorance is healed and suffering, anger, jeal-ousy, and fear disappear. If we can practice no-self, we'll be able to go beyond the questions that make people suffer so much.
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67 True Understanding THE PRACTICE OF meditation is to look at reality in such a way that the boundary between subject and object will no longer be there. We have to remove the boundary between the inquirer and the object of inquiry. If we want to understand someone, we put ourselves into his skin. In order for friends or families to really understand each other, they need to become each other. The only way to understand fully is to become the object of our under-standing. True understanding happens when we dismantle the barrier between the object of understanding and the subject of understanding.
Note: Unable to upload last night due to Lenny.world image issues that have since been fixed.
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Hunger is the worst disease,
conditioned things the worst suffering.
Knowing this as it really is,
the wise realize Nibbana, the highest bliss.
- DhammaPada Verse 203
As one is gradually awakening to enlightenment (known as stream-entry in the teachings) and then arriving at enlightenment (known as an Arahant), one is never experiencing bad mood regardless of what the external conditions are, one is having blossoming personal and professional relationships, is gradually freed from beliefs, is enjoying steady concentration and improved memory. The journey is one of growth in peace at all times.
Related Teachings:
- 7 kinds of wealth (AN 7.6) - The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom
- Steadying the mind against the poisons of greed, hate, delusion - A steadied mind comprehends and understands conditioned things as they’re.
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The Liberating Power of Insight CONCENTRATION HELPS us focus on just one thing, With concentration, the energy of looking becomes more powerful, and insight is possible. Insight always has the power of liberating us. If mindfulness is there, and we know how to keep mindfulness alive, concentration will be there, too. And if we know how to keep concentration alive, insight will also come. The energy of mindfulness enables us to look deeply and gain the insight we need so that transformation is possible.
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1. I am subject to aging; I am not exempt from aging.
One can contemplate on the way they appeared the day they were born, when they were in kindergarten, in school, how they appear today, and how they may appear as they grow old in age.
2. I am subject to illness; I am not exempt from illness.
One can contemplate the nature of the body and the impermanence of health.
3. I am subject to death; I am not exempt from death.
One can contemplate on their death, on the death of their loved ones.
4. I must be parted and separated from everyone and everything dear and agreeable to me.
One cannot be permanently young, healthy, have a good digestion, be able to exercise, have the same home, have their loved ones be permanently present, for the bank account to be the same.
5. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; whatever I do, for good or for evil, to that will I fall heir.
One can contemplate on one's intentions and actions, review them often, for the results of that will be what stays with them, and what they will be met with in the future.
Related Teachings:
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New to Buddhism trying to learn the things so I made a counting rhyme to the tune of "Let the Bodies Hit The Floor". I just like that song and needed a good pneumonic to help me remember what I am doing with all my nows... Hope everyone has a good Friday. Of course the 8 fold path is implied at the end. I figure if i keep this in my mind I'm good...
Seeking life force (life force) Grand Snake restores.... (here we go here we go here we go now)
ONE Dharma lets live TWO paths transformative THREE precious Jewels reprieve FOUR noble truths to see FIVE skandahs we perceive SIX bardos left to weave SEVEN points of mind training FOOOOOOOOOLD
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53 When You Argue with the One You Love WHEN YOU GET into an argument with someone you love, please close your eyes and visualize yourself three hundred years from now. When you open your eyes, you will only want to take each other in your arms and acknowledge how precious each of you is. The teaching of impermanence helps us appreciate fully what is there, without attachment or forgetfulness.
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Hard is it to be born a man;
hard is the life of mortals.
Hard is it to gain the opportunity of hearing the Sublime Truth,
and hard to encounter is the arising of the Buddhas.
- DhammaPada verse 182
“Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years.
What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”
“It’s unlikely, sir.”
“That’s how unlikely it is to get reborn as a human being. And that’s how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.
That’s why you should practice meditation …”
- SN 56.48
The Buddha is sharing in these teachings on the rarity of being born as a human being, on the rarity of being born at a time when a Buddha has arisen, and on the rarity of being born when one has gained access to the Dhamma.
Related Teachings:
- Steps toward the Realization of Truth (MN 95) ↗️ - The Buddha shares preservation (understanding) of his teachings are a precursor to awakening to the truth of the enlightenment.
- Cultivating faith to awaken to the truth (SN 55.55) ↗️ - The Buddha share four factors that leads one to awaken to the truth of enlightenment when followed: association with good people, hearing the true Dhamma, careful attention, and practice in accordance with the Dhamma.
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Upayasutta—Bhikkhu Sujato
Consciousness stands dependent on the other four aggregates, and this attachment is what fuels the cycle of rebirth.
At Sāvatthī.
“Mendicants, if you’re involved, you’re not free. If you’re not involved, you’re free.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Or consciousness would remain involved with feeling …
Or consciousness would remain involved with perception …
Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
If a mendicant has given up greed for the feeling element, the support is cut off, and there is no foundation for consciousness.
If a mendicant has given up greed for the perception element, the support is cut off, and there is no foundation for consciousness.
If a mendicant has given up greed for the choices element, the support is cut off, and there is no foundation for consciousness.
If a mendicant has given up greed for the consciousness element, the support is cut off, and there is no foundation for consciousness.
Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’"
In this teaching, the Buddha is sharing that the consciousness aggregate can only be known through knowing of the four aggregates and not independently. Involvement (in other words, attachment or grasping) of experiences in any of these four aggregates become support for the establishment and growth of consciousness. One must reflect on the aggregates of form, feeling, perception and choices (also sometimes referred to as volitions or formations, the Pali word being Saṅkhāra).
Related Teachings:
- Teachings on Living Beings and the Five Aggregates - A series of teachings on understanding living beings and the five aggregates. Understanding the five aggregates and grasping at the five aggregates is essential to understanding the Buddha's core teachings.
- The characteristic of Not-self (SN 22.59) ↗️ - The Buddha shares the way to reflect on not-self. This is not a belief, but rather a reflection to be cultivated by observing where one is seeing attachment arise, where one is seeing a self, where one is seeing themselves as part of something. This should be done whenever the discontent feelings are observed for.
- Properly Appraising Objects of Attachment (MN 13) - A teaching drawing out the gratification of sensual pleasures and its drawbacks. It further shares on reflecting on the aggregates of form and feeling.
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A series of teachings that the Buddha shared on living beings and the five aggregates. The five aggregates of form, feeling, perception, volitions (choices) and consciousness, when fully understood, lead to freedom from strong feelings, to wisdom, to liberation.
At Sāvatthī.
“Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen …
And what are the five aggregates?
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Any kind of feeling at all …
Any kind of perception at all …
Any kind of choices at all …
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
These are called the five aggregates.
And what are the five grasping aggregates?
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping.
Any kind of feeling at all …
Any kind of perception at all …
Any kind of choices at all …
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.
These are called the five grasping aggregates.”
(From SN 22.48)
Elsewhere, the Buddha shares how this grasping takes place. It starts in excitement, delight, and craving.
‘Venerable Sir, it is said, ‘a being, a being’. In what way, Venerable Sir, is one called a being?’
One is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving for form; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for feelings; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for perceptions; therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, and craving for volitional formations (choices/decisions); therefore one is called ‘a being’.
One is stuck, tightly stuck, in desire, longing, excitement, craving for consciousness: therefore one is called ‘a being’.
(From SA 122)
In these teachings, the Buddha is sharing an understanding of the five aggregates as:
- Form: This refers to the physical aspect of existence, including the body and physical sensations.
- Feeling: This encompasses all forms of feeling, whether pleasant, unpleasant, or neutral.
- Perceptions: This is the mental process of recognizing and labeling experiences.
- Choices (volitions): These are the various mental habits, thoughts, ideas, and predispositions that influence our actions and reactions.
- Consciousness: This is the subjective awareness of or the knowing of an object. Elsewhere, the Buddha describes consciousness aggregate by the six-classes of consciousness. they are:
- eye-consciousness: consciousness arising on the meeting of the eye and a form
- ear-consciousness: consciousness arising on the meeting of the ear and a sound
- nose-consciousness: consciousness arising on the meeting of the nose and odor
- tongue-consciousness: ....
- body-consciousness: ....
- mind-consciousness: consciousness arising on the meeting of the mind and an idea
A living being would have all these five aggregates and some amount of grasping present at one or more of the aggregates. Something that doesn't have all the five aggregates isn't considered a living being. Two good examples here to understand this further:
- Plants and trees: Plants and trees have visible form, they respond to stimuli. They do not make individual choices or decisions, and don't have a free will. So although the touch me not plant responds to a touch and their environment, this is based on a set process.
- Artificial intelligence: Although AI systems have form (software or hardware based), perceptions (they think, i.e. compute), and take different sensory inputs, they certainly don't have a free will, ability to act on their own. Now, there is a class of AI software called agents that are programmed to also have a "free-will" in the sense of being able to construct new objectives. Although this doesn't meet the threshold of independently being able to act, one could argue that a future version of such agents may sufficiently demonstrate this. However, it doesn't have the consciousness aggregate and so far, we don't know how consciousness comes to be. So, AI or AGI or ASI will not be a living being. This is described as the "hard problem of consciousness" in philosophy. Perhaps, more on this in a different post.
Only a living being is bound by kamma and experiences rebirth as a result of their grasping of the aggregates.
"Beings are owners of their actions, heirs of their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior."
It is also only a living being that can eliminate discontentment by fully understanding the five aggregates as they are, and by eliminating the grasping at the five aggregates.
The Buddha also elsewhere describes the five aggregates through a clubbing of them into mentality-materiality (nama-rupa): the form and the mentality (the remaining aggregates). And he precisely describes the challenges that an uninstructed worldling might face in understanding "mind", "mentality" and "consciousness" as not-self:
“Bhikkhus, the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. For what reason? Because growth and decline is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.
“But, bhikkhus, as to that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ —the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: ‘This is mine, this I am, this is my self.’ Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.
“It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. But that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night.
“Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering.
“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
(From SN 12.61)
You can read further on this treatise of the four noble truths and verifying in here and now on the truth of the cessation of discontentment.
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Do not associate with evil companions;
do not seek the fellowship of the vile.
Associate with the good friends;
seek the fellowship of noble men.
- DhammaPada Verse 78
Related Teachings:
- Cultivating faith to awaken to the truth ↗️ - Association with good people is the first of the four factors that leads one to awaken to the truth of enlightenment, also known as stream entry in the Buddha's teachings.
- A teaching on the moral law of attraction ↗️ - As one changes their associations, they also change their tendencies. Vice-versa, as one changes their tendencies, their associations will change.
- Who not to associate with - The Buddha shares a teaching on who not to associate with, who to regard with equanimity, and who to associate with.
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Under the New Moon's quiet essence,
let hearts be filled with gentleness,
guiding all beings towards peace,
fostering paths to happiness and unity,
may we renew our intentions for love and understanding anew
Related Teachings:
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