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Buddhism > U1T2 3 marks 5 khandas > Flashcards

U1T2 3 marks 5 khandas Flashcards

1
Q

The three marks of existence

A

anicca - impermanence
anatta - no permanent self or soul
dukkha - suffering

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2
Q

nature of the three marks of existence

A

characteristics of all HUMAN life that are always present

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3
Q

purpose of understand the three marks of existence

A

remove attachment to existence by removing delusions, the misunderstanding that existence is permanent, is pleasant, and has something to do with the self

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4
Q

the Buddha’s Deer Park Sermon

A

birth is suffering, ageing is suffering … association with what is loathed is suffering, dissociation from the loved is suffering … the categories affected by clinging are suffering

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5
Q

the idea of anicca and its relationship with dukkha

A

idea that everything is dependent on causes and conditions, therefore everything changes

causes dukkha as we become attached to things we expect to remain unchanged, and then struggle to accept when they do change

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6
Q

the only permanent rest from change

A

nibbana

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7
Q

The Ship of Theseus

A

a ship preserved by the Athenians by taking away the old planks as they decayed and replacing them with new planks. If it is fully replaced in this way, is it still the same ship? At what point does it stop being the same ship?

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8
Q

sankhara-dukkha

A

dissatisfaction with life rather than a distinct problem; sense that life is meaningless; frustration at limits of being human; existential suffering and angst

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9
Q

dukkha-dukka

A

suffering we see around us all the time - things that are directly painful - physical pain, death, watching others suffer

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10
Q

viparinmana-dukkha

A

mental suffering from pleasant situations due to inability to accept change and impermanence

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11
Q

theistic criticism of Buddhist doctrine of impermanence

A

God or other spiritual things such as the soul are permanent

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12
Q

materialistic criticism of Buddhist doctrine of impermanence:

A

point of life is to struggle against changing material things rather than accept it. too much acceptance of death is passive or morbid

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13
Q

poet Dylan Thomas: materialistic objection to Buddhist doctrine of impermanence

A

do not go gentle into that good night, but rage, rage against the dying of the light

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14
Q

the Buddha: what are humans

A

the coming together of the kandhas, all of which are changing

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15
Q

origination of anatta

A

based on rejection of the Hindu belief humans have an atman which is permanent and unchanged which moves between lives, but is affected by the karma - the Buddha said this belief does not make logical sense

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16
Q

materialist

A

person who supports theory that nothing exists except matter and its movement and modifications

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17
Q

monist

A

person who supports theory that denies the existence of a distinction or duality in a particular sphere eg between matter and mind or between god and the world

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18
Q

dualist

A

person who supports theory that regards a domain of reality in terms of two independent principles, especially mind and matter

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19
Q

why you cannot be enlightened without accepting anatta

A

belief in a separate self means you seek your own good rather than that of others and remain ignorant of the true nature of existence

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20
Q

relationship discovered by the Buddha during period of asceticism

A

our physical, mental, spiritual aspects all affect one another

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21
Q

Buddhist definition of ‘self’

A

simply a label to describe the current state of our psychophysical unity

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22
Q

Nagasena and the chariot

A

analogy used to explain anatta. the wheels, axels, and all other parts of a chariot are not the chariot. ‘chariot’ is a designation for something conceptual - a combination of different parts and functions

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23
Q

Huntington Jr: how to ‘see things as they are’

A

unearth our hidden assumptions about existence, and notice how they contradict the reality of actual experience

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24
Q

Huntington Jr: what anicca means

A

there are no stable, well-defined ‘things’ or ‘people’, only a ceaseless, ungraspable stream of events’

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25
Q

Huntington Jr: why things appear stable

A

most change happens slowly, below the level of normal perception

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26
Q

Huntington Jr: death as the paradigm of all change

A

people are dying constantly, everywhere, but we don’t notice it (or try not to), however a sense of relief comes from encountering and accepting it as a universal truth

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27
Q

Huntington Jr: what anatta means

A

appearance of an unchangeable, individual agent is the construction of a mind infused with desire and fear. I too am nothing but a mental construct, a phantom’s mask covering the reality of change

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28
Q

Huntington Jr: errors with the assumption that ‘I am the agent of my thoughts and actions’ (3)

A
  • if control of body, why susceptible to ageing, death, disease
  • if control thoughts, why dwell on painful things
  • do not consciously control internal functions eg respiration
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29
Q

Huntington Jr: comparing things inside vs outside ‘me’

A

line between them ultimately false. all things inner and outer are simply happening without my assistance, spontaneously arising and passing away

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30
Q

‘avidya’ as defined in the Dhammacakka Sutta

A

ignorance, disillusioned understanding of the world and happiness
what dukkha stems from

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31
Q

Huntington Jr definition of dukkha

A

no english word captures the full range of meaning of dukkha. dukkha is a subtle, all-pervasive dis-ease.

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32
Q

Huntington Jr with reference to Freud on denial of cause of dukkha

A

humans deny things that make us happy will end and cause suffering. this denial exacts a psychological toll (Freud).

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33
Q

Huntington Jr: the essence of Buddhist wisdom

A

seeing that underneath all pleasures, the dark current of dukkha flows polluting everything with the stench of an insatiable hunger and fear

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34
Q

Mahayana Lotus Sutta parable of the burning house

A

father lures his children out of a burning house (symbolic of samsara and suffering) by promising them three carts full of toys (symbolic of the three poisons). the children push and shove each other out but find only one jewelled cart pulled by a white ox (symbolic of the dhamma) and learn all forms of desire are a dead end

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35
Q

Huntington Jr translation of karuna

A

love - ‘more complex and intimate than a simple feeling of compassion’; ‘surrendering to our dharma’

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36
Q

Huntington Jr: the Buddha’s giving voice to the dhamma

A

reminded us of a fundamental truth and helped us adjust our lives accordingly - found a ‘new idiom for an ageless, universal law of self sacrifice’

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37
Q

self sacrifice represented by Zen bodhisattvas

A

the bodhisattva vow:
starts with: Sentient beings are numberless; I vow to save them all.
ends with: The Buddha’s way is unattainable; I vow to attain it

38
Q

Dominique Side: meditating on the aggregates and anatta

A

balancing and harmonising personality factors leads to the realisation we are not a unitary ‘person’, but changeable. this transforms understanding of anatta from a philosophical idea to a practical truth

39
Q

shunyata

A

emptiness of independent existence

40
Q

Nagarjuna: shunyata

A

means nothing exists that can be called a cause or an effect because no unitary entities exist at all - things come together and change from moment to moment through the mysterious interplay of dynamic energies and forces in a synchronic not chronological way

41
Q

Mahayana conventional vs ultimate truth (Dominique Side)

A

conventional: what is true empirically, appears true to those with deluded understanding
ultimate: true of all time and circumstance, appears to those with enlightened understanding

42
Q

mahayana argument: dukkha is a conventional truth (Dominique Side)

A

cannot be an ultimate truth since is not true of all time (possible to bring about cessation of suffering)
only exists under circumstance of delusion (attachment is painful, things themselves are not)

43
Q

Heart Sutra on dukkha

A

‘there is no… suffering, no origin of suffering’
means suffering and the causes of suffering do not exist ultimately (not rejection of 4NT)

44
Q

The Heart Sutra: what should the truth be?

A

‘the mantra that calms all suffering should be known as truth, since there is no deception’

45
Q

Dominique Side: reality of dukkha - sandcastle example

A

a child is upset when a sandcastle washes away because they were under the deluded idea that it was permanent. parents understood it was impermanent, so are not upset when it washes away - to them the suffering is not real

46
Q

why Mahayana followers claim there is no suffering

A

suffering only exists as a product of ignorance to the way things are - it is not a quality of life that exists on its own, but a false idea we create

47
Q

Hindu view of ‘atman’

A

permanent, unchanged, pure soul within us that is independent of the body but affected by the karma & moves from life to life

48
Q

Hoden: Zen Buddhist view on rebirth

A

the natural flow of energy in which all of the energies that compose us come from the same source, to which all returns and something else is made

49
Q

Hoden: rebirth water simile

A

if you put a drop of water into a glass you cannot take out that same drop again, but you can take out a new one

50
Q

punabhava

A

renewed becoming / rebirth

51
Q

kusala

A

wholesome actions with positive karmic outcome

52
Q

akusala

A

unwholesome actions with negative karmic outcome

53
Q

does the consciousness remain the same between rebirths?

A

no - the consciousness in the new person is neither identical nor entirely different from that in the deceased. the two form a causal continuum

54
Q

what is rebirth conditioned by

A

the nuanced karmas and habits of previous lives (although some believe the consciousness moves from life to life)

55
Q

Joseph Goldstein: the first 2 of the 12 links

A

to do with causes in the last life which condition birth in this one. Ignorance and volitional activity

56
Q

Joseph Goldstein: rebirth consciousness

A

the third link. the first moment of consciousness in this life - the moment of conception

57
Q

Joseph Goldstein: mind-body phenomena

A

all elements of matter and factors of the mind - arises due to rebirth consciousness

58
Q

Joseph Goldstein: sense spheres

A

arise during embryo development due to the mind body phenomena. includes the 5 physical senses and the mind

59
Q

Joseph Goldstein: contact

A

arises due to sense spheres. contact between an object and the appropriate sense organ, and the consciousness of seeing, hearing, smelling, tasting, touching, thinking

60
Q

Joseph Goldstein: feeling

A

arises due to contact. the quality of pleasantness, unpleasantness, or neutrality involved in every contact. always present - a common mental factor

61
Q

Joseph Goldstein: craving

A

arises due to feeling. desire to hanker after or avoid objects, sensations etc, conditioning grasping and attachment

62
Q

Joseph Goldstein: karmic formation

A

conditioned by grasping - continual actions of becoming, repetition of the kinds of volitions that in a past life produced the rebirth consciousness in this life

63
Q

Joseph Goldstein: the links of dependent origination we cannot change

A

cannot avoid being a mind-body process since that is conditioned by past ignorance and having taken birth. therefore no way to avoid contact, and no way to prevent feeling arising

64
Q

Joseph Goldstein: point at which the chain of conditioning can be broken & why

A

between feeling and craving - through cultivation of wisdom, awareness, mindfulness, detachment, we learn not to compulsively grasp but to consider feelings and let them go

65
Q

Joseph Goldstein: awareness quote

A

every moment of awareness is a hammer stroke on this chain of conditioning. striking it with the force of wisdom and awareness, the chain gets weaker and weaker until it breaks

66
Q

the buddha: forgetfulness vs awareness quote

A

the way of forgetfulness is the way of death. and the way of wisdom and awareness is the path to the deathless

67
Q

Amy Miller: what is karma

A

action, movement of the mind

68
Q

Amy Miller: areas of the mind which generate kamma

A

gross
subtle
most subtle (fluctuations of the mind that occur constantly, quickly, uncontrollably)

69
Q

Hindu idea of kamma

A

kamma is actions AND their results - all actions you are involved in, even indirectly, and their results, produce good or bad kamma which influences the rest of this life and the next

70
Q

Buddhist view of kamma (in relation to Hindu)

A

kamma only refers to VOLITIONAL ACTIONS not all actions

71
Q

roots of akusala

A

greed
hatred
delusion

72
Q

roots of kusala

A

generosity (dana)
loving kindness (metta)
wisdom (panna)

73
Q

kamma vipaka or kamma phala

A

the ripening of karmic fruit (the results of karmic actions)

74
Q

plant metaphor to explain kamma and kamma vipaka

A

kamma is the seed we plant based on the nature of the intention, kamma vipaka is like the fruit grown from the seed - the nature of the fruit is conditioned by the seed and conditions nurtured in

75
Q

Peter Harvey (Theravada): the law of kamma

A

natural lawful consequence - all actions leave traces on the psyche which grow into future consequences - we are ‘heir to our actions’

76
Q

Peter Harvey: how kamma affect future lives

A

directly governs the state of rebirth (eg species, social class, general character) so the outer state matches the inner state developed due to previous actions
things in life that may not be avoided despite all effort to do so may be put down to past kamma

77
Q

Peter Harvey: why thinking is a key karmic action

A

we think all the time, so provides us a constant source of opportunity to generate karmic fruit

78
Q

Peter Harvey: karma associated with bad thoughts

A

thoughts of bad actions are bad karma, but by then choosing to dwell in them or let them go we can greaten or lessen the impact

79
Q

Peter Harvey: karmic impact of sharing joy (including quote)

A

rejoicing in others skilful acts is in itself a positive karmic exercise
shared joy allows many to benefit from the same one act, increasing happiness in the world ‘lighting many lamps from one’

80
Q

Mingyur Rinpoche (Tibetan Buddhism): the 6 realms are not physical places but…

A

confused projections of the mind
depictions of states humans can live in

81
Q

Mingyur Rinpoche: the point of understanding the 6 realms

A

to rejoice that we are not imprisoned by our afflictions and ensure we don not waste the opportunity for awakening

82
Q

Mingyur Rinpoche: the hell realm beings

A

gripped by ‘blind rage’ - incapable of seeing the destructive effects of anger aggression hatred, and the exit to it
symbolic hell beings tortured by extreme temperatures of environment

83
Q

Mingyur Rinpoche: why hell beings cannot be enlightened

A

intense agony means ‘the aspiratioin to recognise your buddha nature cannot come forth’

84
Q

Mingyur Rinpoche: hungry ghosts realm beings

A

tortured by insatiable greed, grasping, desperate, unable to consider harmful impact
symbolised by ‘petras’ - emaciated bloated beings who can only swallow a drop of water at a time

85
Q

Mingyur Rinpoche: why enlightenment cannot be reached from hungry ghosts realm

A

‘too consumed by the force of their insatiable need to benefit from dharma’

86
Q

Mingyur Rinpoche: animal realm beings

A

defined by ignorance and delusion - entirely driven by instinct and self preservation

87
Q

Mingyur Rinpoche: why enlightenment cannot be reached from the animal realm

A

do not possess the intelligence to recognise their buddha nature

88
Q

Mingyur Rinpoche: kleshas

A

states that characterise the realms and defile our capacity to recognise our original wisdom

89
Q

Mingyur Rinpoche: demi-god and god realm beings

A

material wealth leads them to pride and jealousy, and creates a false facade of security and satisfaction setting them up for devastation when that changes
lack wisdom due to drunken complacency from complete satisfaction

90
Q

Mingyur Rinpoche: why enlightenment cannot be reached from the demi-god or god realms

A

‘seductions of luxury and leisure overwhelm the aspiration to wake up’, and indulging taste for luxury and sense pleasures distances the mind from the practice of awareness

91
Q

Mingyur Rinpoche: human realm beings

A

suffer due to the three poisons, but also experience fleeting happiness - can see suffering is changeable, endowed with the intelligence to make better choices to overcome destructive patterns

92
Q

Mingyur Rinpoche: why enlightenment can only occur from human realm

A

‘suffering and happiness together create the perfect conditions for awakening’ - suffering does not overwhelm our desire for freedom, and happiness does not cloud the aspiration to awaken

Buddhism (2 decks)

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