Buddha's Story - IV

What buddha taught after eightfold path?

After teaching the Noble Eightfold Path, the Buddha continued to teach many other important doctrines and practices, which are considered fundamental to the Buddhist tradition. Some of the key teachings that the Buddha emphasized after teaching the Eightfold Path include:

1. The Three Universal Truths: 

2. The Four Divine Abidings:

3. Dependent Origination: 

4. The Four Foundations of Mindfulness:

5. The Five Aggregates: 

1. The Three Universal Truths: The Buddha taught that all conditioned phenomena are impermanent, unsatisfactory, and not-self. This teaching is intended to help people develop insight into the nature of reality and to overcome attachment and clinging to things that are ultimately impermanent and unsatisfactory.

2. The Four Divine Abidings: Also known as the Brahma-viharas, these are four attitudes or practices that are intended to cultivate positive mental states and overcome negative ones. They include loving-kindness (metta), compassion (karuna), empathetic joy (mudita), and equanimity (upekkha).

3. Dependent Origination: This is the teaching that all phenomena arise in dependence upon other phenomena, and that everything is interdependent and interconnected. The Buddha taught that understanding dependent origination is essential for developing insight into the nature of suffering and the path to its cessation.

4. The Four Foundations of Mindfulness: These are practices that are intended to cultivate mindfulness and awareness in daily life. They include mindfulness of the body, feelings, mind, and phenomena.

5. The Five Aggregates: The Buddha taught that all phenomena can be broken down into five aggregates or components: form, feeling, perception, mental formations, and consciousness. Understanding these aggregates is essential for developing insight into the nature of reality.

Overall, the Buddha's teachings after the Noble Eightfold Path emphasized the importance of developing insight and wisdom, cultivating positive mental states, and living in accordance with ethical principles. These teachings continue to be an important part of Buddhist practice and philosophy today.

 

More in details:

The Three Universal Truths

The Three Universal Truths, also known as the Three Characteristics of Existence or the Three Marks of Existence, are a foundational teaching in Buddhism. They are considered universal in the sense that they apply to all phenomena, regardless of time, place, or culture. Here is an explanation of each of the Three Universal Truths:

1. Impermanence (Anicca): The first universal truth is that all phenomena, whether physical or mental, are impermanent and constantly changing. Nothing in the universe is fixed or permanent, and everything is in a constant state of flux. This includes everything from physical objects like buildings, trees, and mountains, to mental phenomena like thoughts, emotions, and moods.

More in depth:

Impermanence, or anicca in Pali language, is a fundamental concept in Buddhism that refers to the fact that all conditioned things are in a constant state of change and flux. Nothing in the universe is permanent or fixed, and everything is subject to arising, persisting for a while, and then passing away. This includes physical objects, mental phenomena, and even the universe itself.

According to the Buddhist understanding of impermanence, all things are subject to three different types of change:

1. Subtle or momentary change: This refers to the fact that all things are constantly changing from moment to moment. Even apparently static objects like a mountain or a building are in fact in a state of flux, as the atoms and molecules that make them up are constantly moving and changing.

2. Gross or substantial change: This refers to the fact that all things are subject to birth, growth, decay, and death. Physical objects, living beings, and even ideas and concepts all go through a process of creation, growth, deterioration, and dissolution.

3. Change due to conditioning: This refers to the fact that all things are influenced by other factors, such as causes and conditions, and are therefore subject to change. For example, the weather, social norms, and cultural influences all play a role in shaping our thoughts, feelings, and behaviors.

The Buddhist understanding of impermanence is important for several reasons. First, it helps us to cultivate a deeper appreciation for the present moment and to recognize the preciousness of each experience. When we realize that all things are impermanent and subject to change, we are less likely to take them for granted and more likely to savor each moment as it arises.

Second, recognizing impermanence helps us to overcome attachment and clinging to things that are ultimately unsatisfactory. When we realize that all things are impermanent and subject to change, we are less likely to become attached to them and more likely to develop a sense of detachment and equanimity.

Finally, the recognition of impermanence is essential for developing insight and wisdom into the nature of reality. By understanding that all things are in a constant state of flux and that nothing is permanent or fixed, we can begin to see through the illusion of permanence and gain a deeper understanding of the true nature of existence.

Impermanence is considered one of the most important and fundamental teachings in Buddhism because it helps us to understand the nature of reality and the cause of suffering. When we cling to things that are impermanent and try to make them permanent, we create suffering for ourselves. By recognizing the impermanence of all things, we can begin to let go of our attachments and cultivate a deeper understanding of the nature of reality.

2. Suffering (Dukkha): The second universal truth is that all conditioned phenomena are unsatisfactory and ultimately lead to suffering. This suffering is not limited to physical pain or emotional distress, but includes all forms of dissatisfaction and discontentment, from boredom and restlessness to anxiety and depression.

According to the Buddha, the cause of suffering is our attachment to impermanent things and our desire for things to be other than they are. By recognizing the nature of suffering and its cause, we can begin to cultivate a deeper understanding of the path to its cessation.

3. Not-Self (Anatta): The third universal truth is that all phenomena are not-self or devoid of a permanent, unchanging essence or soul. This means that there is no permanent self or ego that exists independently of other phenomena, but rather that our sense of self is constantly changing and evolving in response to the changing conditions of our lives.

More in depth:

Not-Self, or Anatta in Pali language, is a fundamental concept in Buddhism that refers to the idea that all phenomena are devoid of a permanent, unchanging self or soul. This means that there is no fixed or permanent self or ego that exists independently of other phenomena, but rather our sense of self is constantly changing and evolving in response to the changing conditions of our lives.

According to the Buddhist understanding of Not-Self, our sense of self is not an inherent or fixed part of our being, but rather a product of the interdependent nature of reality. Our thoughts, feelings, and perceptions arise in dependence on various causes and conditions, including our past experiences, our environment, and the people we interact with. These factors come together to create a sense of self, but this sense of self is constantly changing and evolving as our experiences and circumstances change.

In Buddhism, the concept of Not-Self is closely related to the teaching of Dependent Origination, which describes how all things arise in dependence on other factors. According to this teaching, our sense of self is a product of the various causes and conditions that come together to create our experience of the world. However, these causes and conditions are themselves impermanent and subject to change, which means that our sense of self is also impermanent and subject to change.

The teaching of Not-Self is often misunderstood as nihilistic or denying the existence of the self altogether. However, the Buddha taught that while there is no permanent self or soul, there is still a sense of individuality that exists within the context of the interdependent nature of reality. This sense of individuality is not fixed or permanent, but rather a product of the changing conditions of our lives.

The recognition of Not-Self is important for several reasons. First, it helps us to overcome the illusion of a fixed and permanent self and to develop a greater sense of humility and openness to the world around us. When we recognize that our sense of self is constantly changing and evolving, we are less likely to become attached to it and more likely to develop a sense of equanimity and detachment.

Second, the recognition of Not-Self is essential for developing insight and wisdom into the nature of reality. By understanding that all things are impermanent and devoid of a fixed and permanent self or soul, we can begin to see through the illusions of permanence and gain a deeper understanding of the true nature of existence.

In summary, the concept of Not-Self in Buddhism teaches us that our sense of self is not fixed or permanent, but rather a product of the interdependent nature of reality. By recognizing this, we can develop a greater sense of equanimity, detachment, and wisdom, and gain a deeper understanding of the nature of existence.

Here are some examples that may help in understanding the concept of Not-Self in Buddhism:

1. The example of a chariot: Just as a chariot is made up of various parts such as wheels, axles, and a carriage, our sense of self is made up of various mental and physical factors such as thoughts, emotions, and bodily sensations. Just as the chariot does not have a fixed and permanent essence that exists independently of its parts, our sense of self is also not fixed and permanent, but rather a product of the various factors that come together to create it.

2. The example of a river: Just as a river is constantly changing and flowing, our sense of self is also constantly changing and evolving in response to the changing conditions of our lives. The water in a river is never the same from one moment to the next, and similarly, our thoughts, emotions, and perceptions are also constantly changing and evolving.

3. The example of a flame: Just as a flame is dependent on various factors such as oxygen and fuel to continue burning, our sense of self is also dependent on various factors such as our past experiences and our environment. When these factors change or are removed, the flame of our sense of self also changes or disappears.

4. The example of a house: Just as a house is made up of various parts such as walls, floors, and a roof, our sense of self is also made up of various mental and physical factors. However, just as a house does not have a fixed and permanent essence that exists independently of its parts, our sense of self is also not fixed and permanent, but rather a product of the various factors that come together to create it.

The Buddha used several examples to illustrate the concept of Not-Self (Anatta) in his teachings. Here are a few examples:

1. The Five Aggregates: The Buddha taught that our sense of self is composed of five aggregates, or skandhas, which are form, feeling, perception, mental formations, and consciousness. Each of these aggregates is impermanent and constantly changing, and none of them can be considered a permanent and unchanging self. The Buddha compared the aggregates to a chariot made up of various parts, illustrating the idea that just as a chariot is not a fixed and permanent entity, our sense of self is also impermanent and changing.

2. The Flame: The Buddha used the analogy of a flame to illustrate the impermanence of the self. Just as a flame is dependent on various conditions such as fuel and oxygen, our sense of self is also dependent on various conditions, such as our environment and past experiences. When these conditions change or are removed, the flame of our sense of self also changes or disappears.

3. The River: The Buddha also used the analogy of a river to illustrate the impermanence of the self. Just as a river is constantly changing and flowing, our sense of self is also constantly changing and evolving. The Buddha emphasized that our sense of self is not a fixed and permanent entity, but rather a process of constant change and flux.

4. The Illusion of a Self: The Buddha also taught that our sense of self is an illusion that arises from our attachment to various mental and physical phenomena. He compared our attachment to the illusion of a self to the way that a person may mistake a rope for a snake in the dark. Just as the mistaken perception of a snake arises from the misperception of a rope, our sense of self arises from our attachment to various mental and physical phenomena.

Overall, the Buddha used these and other examples to illustrate the concept of Not-Self and to emphasize the impermanence and changing nature of our sense of self. By recognizing the impermanence and non-fixed nature of the self, the Buddha taught that we can free ourselves from suffering and gain greater insight into the nature of reality.

The teaching of not-self is often misunderstood as nihilistic or denying the existence of the self altogether. However, the Buddha taught that while there is no permanent self, there is still a sense of individuality that exists within the context of the interdependent nature of reality.

By recognizing the Three Universal Truths, we can begin to cultivate a deeper understanding of the nature of reality and the cause of suffering. This understanding is essential for developing insight and wisdom and for overcoming attachment and clinging to things that are ultimately impermanent and unsatisfactory.