If the three marks of existence are true than based on the idea impermanence wouldn't the three marks of existence be subject to change themselves?
Or this where the bearing difference between relative knowledge and absolute knowledge falls into place?
In a relative way there is satisfaction; In a absolute way this satisfaction isn't lasting there for it is unsatisfactory.
In a relative way there is a self known as john; In a absolute way there is no self because everything is inherently empty and because things change so there cannot be a static self for which im defined.
In a relative way my life stays the same in the day to day grind; In a absolute way it won't always stay the same because I will die.submitted by NobodygoingNowhere
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background: so, i've always been a secular buddhist. have practiced meditation, have read quite a few books on it--enough to be familiar with, but not an expert in, the Four Noble Truths and all that jazz. i always gelled best with zen, out of all the schools of thought. have called myself a buddhist for a long time.
recently, i decided to stop calling myself a buddhist. i've been sort of disillusioned with the whole thing for a while. to me, nirvana, enlightenment, all of these concepts of higher realms, just seems like a lot of wishful thinking. from my experience with life, this idea of a state of total blissfulness and detachment from ego seems like a fairy tale. i was never a christian because i refused to believe in fairy tales. buddhism, i thought, offered me something much more concrete. i enjoy the vagueness of enlightenment, the idea that ideas cannot even reach this place. but the more and more i read about buddhism, the more i'm finding that i just don't believe in it.
i suppose it doesn't matter if i believe in it or not. but it was a really big decision to begin calling myself a buddhist--i felt like there was finally something i was connecting with. and i still do feel connected to certain portions of it--becoming aware of my ego has been very beneficial to me. but i'm not a monk. i don't want to be. i don't get much out of meditation, to be honest. so maybe it's just not right for me.
i'd love to know what you guys think of this. i don't plan to leave buddhism behind entirely, but it does sting a little bit to come to this place again. i thought, when i found buddhism, i had found a saving grace. but life just continued, exactly the same. i've changed quite a bit, become aware of a lot, but i just don't believe it anymore. it makes me sad. but that's the way i feel.submitted by grapholalia
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I know meditation is very important to wellbeing and mindfulness, but I have panic disorder with depersonalization and derealization. Every time I try to meditate and start focusing on my breath and reality I start feeling really panicky, and I know this is not how I should be feeling and is not helpful to me at all.
Has anyone experienced anything similar to this, and/or have any suggestions for me? Thanks in advance.submitted by gratefullynowhere
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So I started buddhism by learning Zazen meditation. It's good and I like it, I tried to get into a pattern of at least ten minutes a night (I don't use a timer because I don't want to be interrupted, doin got to eight minutes before I stopped). I want to get into something deeper than just meditation so I'm interested in a branch, I'm gravitating towards Tibetan Buddhism because they aren't vegetarian (I like meat). I don't know where to start with it. I don't know what meditation they use and I don't know where to start. Can anyone help me?submitted by MiG_Pilot_87
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Hi, I'd like to invite any and all folks from r/Buddhism to join us in r/PhilosophyBookClub/ for an upcoming discussion of the Heart Sutra. So far in that sub we have only discussed writings in the Western philosophical tradition, but I have been wanting to branch out, and I figured that the Heart Sutra would be an ideal first foray in to Buddhist thought.
I'll be posting a discussion thread for the Heart Sutra on Thursday October 2nd. If anyone here would like to join us, you would be most welcome. I myself am not an expert on Buddhism, so any participation by someone who knows this tradition well would undoubtedly make the discussion that much richer and more edifying.
Thanks very much, and I hope some of you will join us!submitted by chewingofthecud
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I realize "get into Buddhism" is shitty wording for it, but basically I feel like Buddhism would help me a lot as an individual. Meditation, reading Buddha's teachings, etc.
I am a very anxious person who has been attempting to counter it for a couple years now with marijuana. It's been a gradual realization, but I am most certain that it does more harm than good now, and I need a natural way to find calm and serenity, and I am almost positive that Buddhism would help me a lot.
Any readings, information, anything you can share would be greatly appreciated. :)submitted by braybarr
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I've been noting as instructed in his video series, but I'm unsure if I'm on the right path. When noting, I notice that sometimes my observation of Rising/Falling is "over the top" of underlying thoughts. Meaning, I'm unable to identify what I'm thinking about because my mind only hears the observation. Also, when I am really observing rising/falling without anything else happening I'm unsure what I'm developing/gaining; can anybody clarify the ways that this is helpful?
Also, when outside of walking/seated meditation do you continue to note when you can? I tried to do this on a walk (regular speed) the other day and it was really hard (like walking/seeing/greeting someone/moving tree branch/thinking/etc). It happens so fast that I feel like I'm lost in observation.submitted by away2hunger
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"If we contemplate even a minute sector of life's vast range, we are faced with a variety of living forms so tremendous that it defies all description. Yet three basic features can be discerned as common to everything that has animate existence, from the microbe to man, from the simplest sensations to the thoughts of a creative genius:
impermanence or change (anicca); suffering or unsatisfactoriness (dukkha); non-self or insubstantiality (anatta). These three basic facts were first found and formulated over 2,500 years ago by the Buddha, who was rightly called "the Knower of the World" (loka-vidu). They are designated, in Buddhist terminology, the three characteristics (ti-lakkhana) — the invariable marks or signs of everything that springs into being, the "signata" stamped upon the very face of life itself.
Of the three, the first and third apply directly to inanimate existence as well as to the animate, for every concrete entity by its very nature undergoes change and is devoid of substance. The second feature, suffering, is of course only an experience of the animate. But the Buddha applies the characteristic of suffering to all conditioned things, in the sense that, for living beings, everything conditioned is a potential cause of experienced suffering and is at any rate incapable of giving lasting satisfaction. Thus the three are truly universal marks pertaining even to what is below or beyond our normal range of perception.
The Buddha teaches that life can be correctly understood only if these basic facts are understood. And this understanding must take place, not only logically, but in confrontation with one's own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one's own bodily and mental processes, and deepened and matured in meditation.
To see things as they really are means to see them consistently in the light of the three characteristics. Not to see them in this way, or to deceive oneself about their reality and range of application, is the defining mark of ignorance, and ignorance is by itself a potent cause of suffering, knitting the net in which man is caught — the net of false hopes, of unrealistic and harmful desires, of delusive ideologies and of perverted values and aims.
Ignoring or distorting the three basic facts ultimately leads only to frustration, disappointment and despair. But if we learn to see through deceptive appearances, and discern the three characteristics, this will yield immense benefits, both in our daily life and in our spiritual striving. On the mundane level, the clear comprehension of impermanence, suffering and non-self will bring us a saner outlook on life. It will free us from unrealistic expectations, bestow a courageous acceptance of suffering and failure, and protect us against the lure of deluded assumptions and beliefs. In our quest for the supramundane, comprehension of the three characteristics will be indispensable. The meditative experience of all phenomena as inseparable from the three marks will loosen, and finally cut, the bonds binding us to an existence falsely imagined to be lasting, pleasurable and substantive. With growing clarity, all things internal and external will be seen in their true nature: as constantly changing, as bound up with suffering and as unsubstantial, without an eternal soul or abiding essence. By seeing thus, detachment will grow, bringing greater freedom from egoistic clinging and culminating in Nibbana, mind's final liberation from suffering."
Seeing Things as They Are by Nyanaponika Therasubmitted by numbersev
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