For an arahant, what is a star? "It is that name given by people to that phenomenon which emits light in the night sky." Precisely and exactly what is experienced, what is perceived in experience, nothing more, nothing less! For everything in the universe is made up of the six elements, only the six elements, … Continue reading Dhamma & Mundane Knowledge
This website includes writings & talks & essays. Copyright © Dhammarakkhita Bhikkhu (Mahaviveka) dhammarakkhita.bhikkhu[at]gmail.com You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that (1) you only make such copies, etc. available free of charge; and (2) you clearly indicate that any derivatives of this work (including translations) … Continue reading Welcome!
1. The mental roots of prejudice 1.1 Overview and method The Buddha adopted a radically pragmatic, down-to-earth methodology, in investigating the possible solutions to any psychological problem: He insisted that the root cause of that problem must be discerned. Otherwise, we end up engaging with this problem only on a symptomatic level. And while in … Continue reading A Buddhist Perspective on the Psychology of Prejudice
Samadhi is the absence of spontaneous reactionariness. So it is not the happening or advent of a new experience, but rather the cessation of one that is naturally and continually happening; which is spontaneous reactionariness, on both the bodily and mental levels, sensorially, emotionally, and conceptually. That is why it has been difficult to describe … Continue reading An Experiential Definition of Samadhi & Pañña
Transcendental ends are easier to reach than mundane ones. And the advantage of a transcendental solution is that it lasts. A mundane solution never lasts. And, in the first place, there are no mundane solutions. There are no mundane solutions to mundane problems.
Faith is an absolute! There are no different qualities of faith, but only different intensities. Even in the case of a dogmatic person: dogma is not a “kind” of faith, it is only a separate quality that may or may not arise along with one’s faith. One may become dogmatic, or cease to be so, … Continue reading Faith & Intuition (& other religions! )
When I think about how I understood Dhamma matters at the beginning of my practice, and how I understand those same matters now; I feel humbled. Our understanding continues to develop ceaselessly, so long we continue to be devoted to the path. But we must keep at it! We must keep thinking and pondering and … Continue reading Mind, as means of ending mind!
Stress is like an infant whose only real power lies not in the strength of its own grip on the mother, but rather in its natural ability to elicit in the mother's heart the obsessive compulsive desire to tightly grasp the infant at all times. This is not to say that we are in love … Continue reading Dukkhanirodha . Stress-release
There are in fact two significant -but not widely known- Burmese translators who translated many books from the sutta and abhidhamma pitakas into English. Their translations are in many instances much better than those done by PTS or contemporary translators, and they offer new interesting perspectives and understandings regarding the rendition of the difficult terms … Continue reading Burmese translators of Tipitaka
Sila (morality): https://soundcloud.com/user-776356072-578176701/sila-morality Samādhi (attention): https://soundcloud.com/user-776356072-578176701/mahaviveka-samadhi-meditation Pañña (intuition): https://soundcloud.com/user-776356072-578176701/panna-intuition
The incentive exists for one who suffers, or rather for one who thinks that he suffers - to live on, to seek and to battle, and to force his way, out of suffering and into happiness. This, is how one indeed lives on, one made of form, seeking forms, battling with forms, one who is … Continue reading Tatha! (‘this’ that feels!)
True freedom and true purification can only be found in the transcendental realisation that nothing is free, nothing is pure! Nothing is independent. Nothing is unconditioned. Nothing is self-arising. True freedom and true purification can only be found in the transcendental realisation that "experience", bhava, enveloping the consciousness, the object of the will, all that … Continue reading Sammāvimutti Sammāvisuddhi
Those who believe in a consequential afterlife, Will remain patient till death. But those who do not believe in a consequential afterlife, Will rather die than to be patient!
Kamma is not suffering, it is not the suffering itself, but only how suffering comes to be. Kamma is how we come to substantiate our experience and end up suffering thereby. Ultimately there is no suffering, nor happiness - experience itself is empty. But it is through the vast depository of mental habits and tendencies, … Continue reading There is no Suffering!
A discourse on the unfreeness of the "free-will", and the lack of consciousness in the "consciousness"! The expression "free-will" is misleading, because there is no true freedom in the exercise of a spontaneous will. Arising and fading away, by itself, according to external causes and conditions, our will is not our own, does not belong … Continue reading Viññānanirodha
It is in the "imagination", that the mundane human seeks his mundane emancipation! Finally it all comes down to imagination, whether knowingly or unknowingly, self-consciously or unconsciously, intentionally or spontaneously, the mundane human places his ultimate faith in that, not only his own imagination, but also that of others. It is here that the search … Continue reading Imagination is a Prison!
The question "what is happiness?", despite of its serious significance, has only rarely been taken seriously enough. I think this is the case because, despite of the manifold definitions that are being proposed of happiness, no substantial and practical formulae are being provided as to the actual path of life through which to attain such happiness here and … Continue reading Ariyasaccā (What is Happiness?!)
If you want to know everything about the dark conditioned side of the human mind, closely watch a monkey that is living with other monkeys, in other words, any monkey! And whatever that evolves from a monkey must out of absolute necessity renounce the monkey! Or else he shall be consumed by life; an object, … Continue reading What Really Are We?!
With view to the actuality of suffering and eventuality of death, the only meaning of life has to be found in the belief that some liberation from suffering and death, is possible. Yet our belief in that very "possibility" of liberation from suffering and death is conditioned by the way we understand and experience that very … Continue reading `
1. Our social sentiments are profound agents of tanha. Our shared delusions and fevers strike deeper than private ones. The craving and aversion of the social self must be relinquished. The path of cessation must eventually ascend the mount of seclusion; for the gate to the Eternal, stands at the peak of the great mount … Continue reading Through the Great Mount of Seclusion
1. Avijjā, may well be viewed as a true transcendental force in this world, something of a cosmological nature, an ungraspable original condition of the existence of sentient beings. Nevertheless, this view may in the end be merely the creation of the imagination, of avijjā itself! It is crucial to develop yet a down-to-earth experiential … Continue reading Bhavanirodha (There is Nothing!)
Not at peace is he who identifies "others" as the cause of his pain. A blind man is he who is unable to see the suffering of all other beings. Not free is he who searches & struggles to find his deliverance in external forces, outside of his own heart.
There are three clarifications concerning conditioning, the understaning of which makes one finds it not in himself to 'blame' anyone or anything anymore. What three? There are no external causes of suffering, only external triggers. There are no external causes of defilement, all things defiled are mental. There are no external causes of desire or faith … Continue reading Three Clarifications Concerning Conditioning