Difference between revisions of "The False Belief in a Self"
(Created page with "thumb|250px| We cannot easily understand this belief in a self because it is very deep-rooted. But if we search for this self that we believe in, we w...") |
|||
| Line 1: | Line 1: | ||
[[File:MonksPoisid.jpg|thumb|250px|]] | [[File:MonksPoisid.jpg|thumb|250px|]] | ||
| − | We cannot easily understand this belief in a self because it is very deep-rooted. But if we search for this self that we believe in, we will discover that the self does not actually exist. Then with careful examination we will be able to see through this false belief in a self. When this is done, the disturbing emotions are diminished and with the elimination of a belief in self, negative karma is also eliminated. This belief in a self is a mistaken perception. It’s an illusion. For example, if one has a flower and were to interrogate one hundred people about it, they would all come to the same conclusion that it is indeed a flower. So one could be pretty sure that it is a flower. But, if one asked a person “Is this me?” he would say, “No, it’s you.” A second person would say, “It’s you.” One would end up with one hundred persons who say its “you” and only oneself would consider it as “me.” So statistically one’s self is not verifiable through objective means. | + | We cannot easily understand this [[belief]] in a [[self]] because it is very deep-rooted. But if we search for this [[self]] that we believe in, we will discover that the [[self]] does not actually [[exist]]. Then with careful examination we will be able to see through this false [[belief]] in a [[self]]. When this is done, the [[disturbing emotions]] are diminished and with the elimination of a [[belief]] in [[self]], negative [[karma]] is also eliminated. This [[belief]] in a [[self]] is a mistaken [[perception]]. It’s an [[illusion]]. For example, if one has a [[flower]] and were to interrogate one hundred [[people]] about it, they would all come to the same conclusion that it is indeed a [[flower]]. So one could be pretty sure that it is a [[flower]]. But, if one asked a [[person]] “Is this me?” he would say, “No, it’s you.” A second [[person]] would say, “It’s you.” One would end up with one hundred persons who say its “you” and only oneself would consider it as “me.” So statistically one’s [[self]] is not verifiable through [[objective]] means. |
| − | We tend to think of “me” as one thing, as a unity. When we examine what we think of as ourselves, we find it is made up of many different components: the various parts of the body, the different organs, and the different elements. There are so many of them, yet we have this feeling of a single thing, which is “me.” When we examine any of these components and try to find something that is the essence of self, the self cannot be found in any of these parts. By contemplating this and working through it very thoroughly, we begin to see how this “I” is really a composite. | + | We tend to think of “me” as one thing, as a unity. When we examine what we think of as ourselves, we find it is made up of many different components: the various parts of the [[body]], the different organs, and the different [[elements]]. There are so many of them, yet we have this [[feeling]] of a single thing, which is “me.” When we examine any of these components and try to find something that is the [[essence]] of [[self]], the [[self]] cannot be found in any of these parts. By contemplating this and working through it very thoroughly, we begin to see how this “I” is really a composite. |
[[File:N3z.jpg|thumb|250px|]] | [[File:N3z.jpg|thumb|250px|]] | ||
| − | Once we have eliminated this incorrect way of thinking, the idea of an “I” becomes easy to get rid of. So, all of the desire rooted in thinking, “I must be made | + | Once we have eliminated this incorrect way of [[thinking]], the [[idea]] of an “I” becomes easy to get rid of. So, all of the [[desire]] [[rooted]] in [[thinking]], “I must be made [[happy]]” can be eliminated as well as all the [[aversion]] [[rooted]] in the [[idea]] of “this difficulty must be eliminated.” Through the elimination of the [[idea]] of “I” we can annihilate the [[disturbing emotions]] or [[defilements]]. Once the [[disturbing emotions]] are gone, then the negative [[karma]] which is [[rooted]] in the [[disturbing emotions]] will cease. Once the negative [[karma]] ceases, [[suffering]] will no longer take place. This is why [[Buddha]] said that the [[root]] of [[suffering]] needs to be abandoned. |
| − | The first two noble truths may be summed up with two statements: One should be aware of and know what suffering is. One should give up the origin of suffering. To summarize, once we recognize what suffering really is, then we begin by removing its causes. We do this by stopping doing unvirtuous actions which create suffering. To stop these unvirtuous activities, we eliminate them at their root which is the disturbing emotions and various unhealthy attitudes. To eradicate the disturbing emotions we need to remove their heart, which is the belief in a self. If we do that, then we will eventually come to realize the wisdom of non-self. By understanding the absence of a self, we no longer create the disturbing emotions and bad actions and brings an end to that whole process. | + | The first two [[noble]] [[truths]] may be summed up with two statements: One should be aware of and know what [[suffering]] is. One should give up the origin of [[suffering]]. To summarize, once we [[recognize]] what [[suffering]] really is, then we begin by removing its [[causes]]. We do this by stopping doing unvirtuous [[actions]] which create [[suffering]]. To stop these unvirtuous [[activities]], we eliminate them at their [[root]] which is the [[disturbing emotions]] and various unhealthy attitudes. To eradicate the [[disturbing emotions]] we need to remove their [[heart]], which is the [[belief]] in a [[self]]. If we do that, then we will eventually come to realize the [[wisdom]] of [[non-self]]. By understanding the absence of a [[self]], we no longer create the [[disturbing emotions]] and bad [[actions]] and brings an end to that whole process. |
| − | This is highly possible to achieve; therefore there is the third noble truth, the truth of cessation. The very essence and nature of cessation is peace (Tib. shewa). Sometimes people think of Buddhahood in terms of brilliant insights or something very fantastic. In fact, the peace we obtain from the cessation of everything unhealthy is the deepest happiness, bliss, and well-being. Its very nature is lasting in contrast to worldly happiness which is satisfying for a time, but then changes. In contrast, this ultimate liberation and omniscience is a very deeply moving peace. Within that peace all the powers of liberation and wisdom are developed. It is a very definitive release from both suffering and its effect is a definitive release from the disturbing emotions which are the cause of suffering. | + | This is highly possible to achieve; therefore there is the [[third noble truth]], the [[truth]] of [[cessation]]. The very [[essence]] and nature of [[cessation]] is [[peace]] (Tib. shewa). Sometimes [[people]] think of [[Buddhahood]] in terms of brilliant insights or something very fantastic. In fact, the [[peace]] we obtain from the [[cessation]] of everything unhealthy is the deepest [[happiness]], [[bliss]], and well-being. Its very nature is lasting in contrast to [[worldly]] [[happiness]] which is satisfying for a [[time]], but then changes. In contrast, this [[ultimate]] [[liberation]] and [[omniscience]] is a very deeply moving [[peace]]. Within that [[peace]] all the [[powers]] of [[liberation]] and [[wisdom]] are developed. It is a very definitive release from both [[suffering]] and its effect is a definitive release from the [[disturbing emotions]] which are the [[cause]] of suffering. |
| − | There are four main qualities of this truth of cessation. First, it is the cessation of suffering. Second, it is peace. Third, it is the deepest liberation and wisdom. Fourth, it is a very definitive release from cyclic existence or samsara. Cessation is a product of practicing the path shown to us by the Most Perfect One, the Buddha. The actual nature of that path is the topic of the fourth noble truth, which is called the truth of the path because it describes the path that leads to liberation. | + | There are four main qualities of this [[truth]] of [[cessation]]. First, it is the [[cessation of suffering]]. Second, it is [[peace]]. Third, it is the deepest [[liberation]] and [[wisdom]]. Fourth, it is a very definitive release from cyclic [[existence]] or [[samsara]]. [[Cessation]] is a product of practicing the [[path]] shown to us by the Most [[Perfect One]], the [[Buddha]]. The actual nature of that [[path]] is the topic of the [[fourth noble truth]], which is called the [[truth]] of the [[path]] because it describes the [[path]] that leads to [[liberation]]. |
{{R}} | {{R}} | ||
[http://www.samyeling.org/index/no-self www.samyeling.org] | [http://www.samyeling.org/index/no-self www.samyeling.org] | ||
[[Category:Self]] | [[Category:Self]] | ||
Revision as of 01:57, 9 September 2013
We cannot easily understand this belief in a self because it is very deep-rooted. But if we search for this self that we believe in, we will discover that the self does not actually exist. Then with careful examination we will be able to see through this false belief in a self. When this is done, the disturbing emotions are diminished and with the elimination of a belief in self, negative karma is also eliminated. This belief in a self is a mistaken perception. It’s an illusion. For example, if one has a flower and were to interrogate one hundred people about it, they would all come to the same conclusion that it is indeed a flower. So one could be pretty sure that it is a flower. But, if one asked a person “Is this me?” he would say, “No, it’s you.” A second person would say, “It’s you.” One would end up with one hundred persons who say its “you” and only oneself would consider it as “me.” So statistically one’s self is not verifiable through objective means.
We tend to think of “me” as one thing, as a unity. When we examine what we think of as ourselves, we find it is made up of many different components: the various parts of the body, the different organs, and the different elements. There are so many of them, yet we have this feeling of a single thing, which is “me.” When we examine any of these components and try to find something that is the essence of self, the self cannot be found in any of these parts. By contemplating this and working through it very thoroughly, we begin to see how this “I” is really a composite.
Once we have eliminated this incorrect way of thinking, the idea of an “I” becomes easy to get rid of. So, all of the desire rooted in thinking, “I must be made happy” can be eliminated as well as all the aversion rooted in the idea of “this difficulty must be eliminated.” Through the elimination of the idea of “I” we can annihilate the disturbing emotions or defilements. Once the disturbing emotions are gone, then the negative karma which is rooted in the disturbing emotions will cease. Once the negative karma ceases, suffering will no longer take place. This is why Buddha said that the root of suffering needs to be abandoned.
The first two noble truths may be summed up with two statements: One should be aware of and know what suffering is. One should give up the origin of suffering. To summarize, once we recognize what suffering really is, then we begin by removing its causes. We do this by stopping doing unvirtuous actions which create suffering. To stop these unvirtuous activities, we eliminate them at their root which is the disturbing emotions and various unhealthy attitudes. To eradicate the disturbing emotions we need to remove their heart, which is the belief in a self. If we do that, then we will eventually come to realize the wisdom of non-self. By understanding the absence of a self, we no longer create the disturbing emotions and bad actions and brings an end to that whole process.
This is highly possible to achieve; therefore there is the third noble truth, the truth of cessation. The very essence and nature of cessation is peace (Tib. shewa). Sometimes people think of Buddhahood in terms of brilliant insights or something very fantastic. In fact, the peace we obtain from the cessation of everything unhealthy is the deepest happiness, bliss, and well-being. Its very nature is lasting in contrast to worldly happiness which is satisfying for a time, but then changes. In contrast, this ultimate liberation and omniscience is a very deeply moving peace. Within that peace all the powers of liberation and wisdom are developed. It is a very definitive release from both suffering and its effect is a definitive release from the disturbing emotions which are the cause of suffering.
There are four main qualities of this truth of cessation. First, it is the cessation of suffering. Second, it is peace. Third, it is the deepest liberation and wisdom. Fourth, it is a very definitive release from cyclic existence or samsara. Cessation is a product of practicing the path shown to us by the Most Perfect One, the Buddha. The actual nature of that path is the topic of the fourth noble truth, which is called the truth of the path because it describes the path that leads to liberation.
