THE NATURE OF ALL CONDITIONED PHENOMENA

THE NATURE OF ALL CONDITIONED PHENOMENA

THE NATURE OF ALL CONDITIONED PHENOMENA

What are the three salient Truths that the Buddha Realizedabout the Nature of all Conditioned Phenomena?
"O Monks, whether there is the appearance of Perfected Onesor there is not the appearance of Perfected Ones,there is this established condition of Dhamma,this fixed law of Dhamma.All conditioned phenomena are impermanent, sorrowful, and not selfA perfected one who has fully awakenedis one who fully understands.He then declares, expounds, and explains thatall conditioned phenomena are impermanent, sorrowful, and not self."
"Anguttara Nikaaya"

ALL CONDITIONED PHENOMENA ARE IMPERMANENT (Anicca)
The Buddha said that all conditioned phenomena are impermanent. When we look around us we can see that death comes to all living things. We can see our friends and relatives die, we can see the death of animals and plants over time. However, it is not only living things that are impermanent, even inanimate objects have a life span. We can see that over time everything deteriorates and decomposes. In actual fact, at every moment material form changes so that what something was a moment ago is not the same as what it is a moment later. The perception, however, is that the form remains the same. Even objects that seem permanent such as granite rocks are eroded slowly by wind, sand and rain. Our vision is limited to our life span; as such, some things we know are impermanent because during our life span we can see that they change. Some others we know have changed by applying scientific methods. For example, we know that over time the earth has changed, lush forest lands have turned into deserts and ice lands have melted.
Some things, however, may appear permanent because our vision is limited to a period of time. But the Buddha had unlimited vision into the past and future. He could see into countless past births and He realized that everything was impermanent. Everything aged, decayed, and was finally destroyed. World systems evolved and then were destroyed. The extremely long life spans in the heavens which amounted to millions of earth years too came to an end, just as the life span of beings in some of the unhappy planes, which lasted over a Mahaa kappa, came to an end. To these beings it seemed as if life was eternal. But this was only because of the limits of their vision. The Buddha, with His developed mind, saw that all conditioned phenomena were impermanent.
One day a young man approached the Buddha and asked Him:
"Pray tell me, Lord, is there any body, feeling, perception, activity, or consciousness that is permanent, stable by nature, lasting, unchanging, like unto the eternal, so that it will stand fast?"
The Buddha then picked up a pinch of dust on the tip of His fingernail and said to the young man:
"Even this much material form, brother, is not permanent, stable, eternal, by nature unchanging, like unto the eternal, so that it will stand fast."
"If even this much material form, brother, were unchanging, then the living of the holy life for the total destruction of suffering would not be set forth. But inasmuch as even this much material form is not permanent, stable, eternal, by nature unchanging, therefore the living of the holy life for the total destruction of suffering is set forth."
ALL CONDITIONED PHENOMENA ARE NOT SELF - DEVOID OF A PERMANENT SOUL (Anatta)
"Monks, if there is some entity which is permanent, lasting, eternal, not liable to change, that would stand fast like unto the eternals, take hold of it. But monks, do you see such an entity?"
"No, Lord."
"Good monks, neither do I."
"Monks, if there is a theory of permanent soul, grasping to which does not bring about grief, suffering, anguish, lamentation and despair, grasp onto it. But monks, do you see such a theory of soul?"
"No, Lord."
"Good monks, neither do I."
Majjhima Nikaaya
The "Anattalakkana Sutta" (The Sutta on no permanent soul) was the second discourse that the Buddha taught. It was after hearing this sutta that the five monks - Kondaninia, Bhaddiya, Vappa, Mahaanama, and Assaji - attained Arahatship. The theory of no permanent soul is difficult to understand. The belief in a self is deep-rooted and difficult to shake. In His teachings the Buddha referred to self as "I". He did this because one has to use the word "I" or a name or some terms of reference to identify a person. Without it the Buddha would not have been able to explain many of His teachings. However, He did not believe that in reality there was a permanent, unchanging individual called "I" or "self". He explained this theory in the "Anattalakkana Sutta" so that the spiritually advanced would be able to understand this important concept.
Even after this lesson, the understanding you will have is an intellectual grasping of the subject (anubodha). It is superficial, not a deep understanding. Real understanding is called penetration, or pativedha. This understanding or realization (seeing for yourself) is possible only through insight (Vipassanaa) meditation. This penetration of the understanding of not self is included in Right Understanding in the Noble Eightfold Path. Penetration, or complete understanding, will only be reached with the attainment of Sotapanna, the first stage of sainthood. However, friends who have made Vipassanaa meditation a part of their daily life over a number of years have assured me that a glimpse of the Truth is realizable for everyone who practices Vipasssanaa meditation.
This theory, though difficult, is very important because when one understands that there is no "self", no "I", the word "selfishness", the word "mine", become meaningless. It is this selfishness, or greed, or craving for oneself that we, as Buddhists, are trying to eradicate. When one truly understands the theory of no self it is much easier to be selfless and compassionate, much easier to eradicate craving (tanhaa). Understanding this principle will help you to practice better the Noble Eightfold path, which is the path that destroys suffering by eradicating craving, aversion, and delusion.
According to the teachings of the Buddha, this body that we call "I", or "self", is also like the ever- changing river. It is an ever-changing body of matter and mind. At every second, that of which we are composed changes. The change, however, is not visible to the eye. We are in an ever-changing process just like the river. The only difference is that the change is not visible to the eye.
The eye can deceive. Sunlight is white to the naked eye. But is it really white? No, it is made up of a rainbow of colors. If I take a torch like the Olympic torch and move it in a circle at great speed, you will see a circle of flame. But is there really a circle of flame? No, there is not. Is it correct then to say that something is stationary or solid because we perceive it in that way? Could it be possible that movement is occurring so fast that it is creating an illusion of a permanent self?
Over 2,500 years ago the Buddha realized this Truth. He realized that at every moment the matter that comprised what we call "self", changed. The physical reality changed constantly, at every moment. Through insight meditation and a concentrated mind, He penetrated deeply into His own nature and realized that the entire material structure is made up of sub-atomic particles which are continuously arising and vanishing. "In the blinking of an eye", He said, " these particles are arising and passing away many trillions of times." Unbelievable as it seems, this body which appears to be solid and permanent is in actual fact composed of sub-atomic particles that are changing at every second.
Samsara then, is not the popular idea of a permanent soul that maintains a fixed identity through repeated incarnations. This, the Buddha said, is precisely what does not happen. He insisted that there was no unchanging identity that passes from life to life. It is just as from the cow comes milk; from milk, curds; from curds, butter; from butter, clarified butter. Milk is not considered to be curds, or fresh butter or clarified butter. Similarly, at any time only the present state of existence is considered to be real.
The Buddha realized that a person is not an unchanging entity but a process flowing from moment to moment. There is no real being, merely an ongoing flow, a continuous process of becoming.
ALL CONDITIONED PHENOMENA ARE SORROWFUL (Dukkha)
"Birth is suffering, ageing is suffering, sickness is suffering,dissociation from the loved is suffering,not to get what one wants is suffering;In short, the five aggregates affected by clinging are suffering.""There is this Noble Truth of Suffering:Such was the vision, insight, wisdom,knowing, and light that arose in meAbout things not heard before..."
Samyutta Nikaaya
Why did the Buddha say that all conditioned phenomena is dukkha or full of suffering? Life, as we know, begins at birth. We know that birth is traumatic for the baby and possibly painful. We also know that old age, sickness, and death are sorrowful. Under normal circumstances every living being faces these sorrows. In addition, being separated from those we love is suffering, associating with those we do not like is suffering and not getting what we want is suffering. There are also many who face the suffering of poverty, homelessness, torment, and abuse. All this is visible to us, and if we look around us at our lives or at the lives of our loved ones we will see that each and every one of us has faced suffering at some point in life.
But when we look around us we also see happiness. Not everyone is suffering, and even those who do have times of intense happiness. The truth is that this happiness is impermanent. This is why the Truth that all conditioned phenomena are impermanent is so important. It is important because by nature we cling to that which makes us happy. We cling to that which produces pleasurable sensations. The only way we could then have lasting, eternal happiness would be if there were any permanent condition. The impermanence of all conditioned phenomena results in sorrow and suffering because the pleasurable sensations we cling to come to an end.
When King Pasenadi Kosala's minister, Santati, came to the Buddha in grief at the death of his favorite dancing girl, the Buddha explained to him that this sorrow was deep-rooted just as this relationship was deep-rooted. He explained how, many times before in samasaara, Santati had cried for this same girl by saying, " If you collect all the tears that you have shed on all the occasions when this woman has died and compare them to the waters in the great oceans, you will see that you have shed more tears than the great waters." The Buddha could see into countless past lives. He saw the suffering that each person had undergone over aeons of time because of the impermanence of phenomena. The Buddha said that all conditioned phenomena is dukkha or full of suffering because He saw that the impermanence of conditioned phenomena resulted in a cessation of happiness, which caused suffering.
Why is the fact that all conditioned phenomena are "not self" so important? Firstly, because it conforms with the Truth that all conditioned phenomena are impermanent. It is also important because with this realization thoughts of "me", "mine" and "I" have no meaning. There is no longer a need to grasp or hold onto anything as "mine". There is no longer a need for greed and craving. With the elimination of the illusion of self, the eternal thirst to satisfy its demands, the grasping after sensual pleasures to please it, the clinging to phenomena that must fade and die, no longer exist.
It is this greed, craving, or strong attachment, together with the impermanence of all conditioned phenomena, that results in suffering (dukkha). Parting from loved ones is suffering. The stronger the attachment, the stronger the grasping, the greater the suffering. Not getting that which you want is suffering. The greater the attachment or grasping, the greater the suffering at not getting it. When there is true understanding that there is no "I", no permanent self, the grasping, the craving for that which is mine and to keep that which is mine, permanently mine, no longer has any meaning.
This is what the Buddha said to Santati, King Pasenadi Kosala's minister, to help him realize the Truth:
"Whatever in the past be produced by excellencelet there be no ownership afterwards,and if in the present you will not grasp at all,you will fare on to the Perfect Peace."
After hearing these four lines Santati attained Arahatship. The Buddha knew the meritorious deeds that Santati had done in previous states of existence that made it possible for him to realize the Truth on hearing just four lines of the Dhamma. But He wanted to help those with false views and to encourage those present to do meritorious deeds by showing them the effects of good actions. Therefore, the Buddha addressed Santati and said, "Rehearse to us all the meritorious deeds you have done in the past, the results of which you now reap. But do so not on the ground but in the air by positioning yourself at a height of seven palm trees." Saluting the Buddha, Santati rose to the height of seven palm trees and seated himself cross-legged in the air. He then related the following story.
"Ninety-one world cycles ago, in the time of Buddha Vipassi, I was reborn in a city named Bandhumati. One day I thought to myself, "What labor can I do which will do away with the want and suffering of others?" I then observed those who went about proclaiming the Dhamma and decided that from that time I too would devote myself to the spread of the Dhamma. I performed meritorious deeds and went about encouraging others to do the same and to take refuge in the Buddha, the Dhamma and the Sangha. I then went about proclaiming the virtues of the Buddha's Teaching."
"Now the great King Bandhumati, father of the Vipassi Buddha, asked me what I was doing. I said that I was going about proclaiming the wonder of the Buddha's Teaching and encouraging the people to perform acts of merit. He then asked me what vehicle I used in my travels. On hearing that I went on foot he gave me a horse, decked me in a garland of flowers similar to a string of pearls and sent me on my way. Many years later, I was traveling on the horse proclaiming the Dhamma when the king called me again and asked me the same question. On finding that I was still dedicated to the spread of the Dhamma, he gave me a chariot with four horses for my travels. After many years the king called me again and asked the same question. On finding that I was even more earnest about spreading the Dhamma, he gave me many jewels, wealth, and an elephant."
"For eighty thousand years (the life span at this time) I went about proclaiming the virtues of the Dhamma. During this time the fragrance of sandalwood emanated from my body and from my mouth came the fragrance of the lotus flower. These were my meritorious deeds in my previous existence."
Because of the previous merit acquired by Santati at the time of the Buddha Vipassi, where he had proclaimed the Dhamma with fervor and devotion and practiced the Dhamma of the Vipassi Buddha for a period of 80,000 years, he attained enlightenment upon hearing these four lines.
The first Noble Truth the Buddha realized was that all conditioned phenomena is suffering or dukkha. Suffering exists in the world. Why is there suffering? There is suffering because of the impermanent nature of all conditioned phenomena. Because we cannot control the impermanent nature of all phenomena, suffering exists in the world.
What is the cause of suffering? The cause is craving. The intense craving to cling to and hold tight to pleasurable sensations and the intense craving to reject and avert unpleasant sensations that the Buddha called tanhaa. Usually when we suffer we tend to blame someone else for our suffering. I am suffering because of my mother, my father, my spouse, my children, my friend, my teacher, etc. Are these people the true cause of our suffering or is it we ourselves who bring about our own suffering? Is it the event that causes the suffering or is it our volitional response to the event that causes suffering?
Thus emerges a totally new concept. The Buddha said, "Such was the vision, insight, wisdom, knowing, and light that arose in me, about things not heard before..." Suffering exists. Not getting what you want is suffering, separation from loved ones is suffering, associating with the unloved is suffering, but the pain one feels, the suffering itself that one feels, is caused by one's volitional response, that leads to craving, not by the event itself.
The second Noble Truth that the Buddha realized was that it was not the event, but one's response to the event, that caused suffering. It was the volitional response that led to craving to hold onto a pleasant sensation, or craving to avert an unpleasant sensation that occurred, that caused suffering. The cause of suffering was craving (tanhaa).
Why then do we develop such a strong craving? We form such strong attachments due to delusion and ignorance of the true nature of phenomena. Whether there is the appearance of a Buddha or not, there is this fixed law of Dhamma - all conditioned phenomena are impermanent, sorrowful and not self. However, it takes a Buddha to realize and then proclaim the Truth to the world for the benefit of men and Gods.
The sole purpose of the Buddha's teaching is the cessation of suffering. All of His teachings were directed towards the cessation of suffering. His teachings revolved around dukkha, its cause, the cessation of dukkha and the path to its cessation. Understanding the true nature of phenomena, one understands that suffering exists. Knowing that it is only a Supreme Buddha who can show us the path to the cessation of suffering, one can now appreciate the importance of this opportunity we have to be born at a time when the Dhamma is still present in the world.
Why we should Practice Buddha’s teaching?
"WHY" one should practice the Buddha's teachings? Birth as a human being is extremely difficult and rare. Because of the impermanent nature of phenomena, suffering (dukkha), exists. It is only a Supreme Buddha who can show us the path to end suffering. However, the appearance of a Buddha is extremely rare. The hearing of the sublime Truth, His teachings, is even more rare and difficult because even at a time when the Dhamma is with us, only a few will have the opportunity to hear the Dhamma, and only a few of those who have the opportunity to hear will have the ability to understand the Dhamma. We now have this rare opportunity, for the teachings of the Buddha Gotama are with us. The era of the Metteyya Buddha is in this same Mahaa Bhadda Kappa. In between the two world cycles, we have an event for Devas and Brahmas to attain their liberation:– Yaung Daw Pyan Paya Pwe”. We must all strive diligently to meet at this event. We cannot miss this event. Between the fourth and fifth world cycle – the in between period, all the sixteen realms of our world system, out of the 31 planes oif existence - would be destroyed, except the Brahma worlds. We therefore must strive hard with diligence to practice the teachings of the Gotama Buddha.
Your righteous life – observing five precepts and doing charities to Sanghas, building pagodas and monasteries and providing requisites to the sanghas would ensure you to take the next rebirth in the world of Devas. This is the best investment for you and your kin folks to pave the way to my world. As you know, the birth in our world of Deva is a spontaneous up rising.
Those who aspire to meet Metteyya Buddha must have the developed mind required to understand the Dhamma and attain enlightenment. The next opportunity, if we miss the era of the Buddha Metteyya, is the reign of the Buddha Rama. The era of the Buddha Rama, however, is a long, long time away in the future. It is one hundred thousand world cycles after the end of the dispensation of the Buddha Metteyya.
"Rare is the birth of an Enlightened Being,Through effort is birth as a human obtainedWith these two conditions is liberation from samsara achievedWhy, good people, do you not strive on then?"
Loveda SangaravaVidaagama Mahaa Thera
Now, my son, do you see the length of samsara, how long and treacherous it is. If only you should missed this one opportunity “Yaung Daw Pyan Paya Pwe” , there is an infinite years and years and cycle of rebirths until you can again see another Buddha, Buddha Meteyya. To see Buddha Rama, is still another infinite aeons of years. Who can tell, when that cycle of rebirth will end?
My son, I urge you and your kin folks to strive hard to come to my World so we all can be together to celebrate our liberation from this Samsara.
With Ananta Metta
Your Loving Mother (Thondra Devi).

Happy & Graceful Myanmar New Year!

To our Country

We wish you all the bset of luck and Hope everything turns out to be simply great for you.

Work Place War

Disclaimer: I found this article on MSN Careers website and you can read more of the author - Anthony Balderrama at www.careerbuilder.com
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For many people, the workweek is longer than the fabled 40 hours. Working lunches and late nights can keep you at the office for the bulk of your waking hours.

Is it any wonder there's some workplace friction once in awhile?

Like childhood siblings who can't help but get on each other's nerves, officemates can push your hot buttons without even trying. The problem is, nobody's there to put you in separate rooms until you cool down. A conflict can escalate from a difference of opinion to a full-fledged battle.

Sometimes no matter how willing you are to ignore the problem, you just can't. If your mental health depends on overcoming a workplace war, it's time to deal with it.

The other party: A co-worker.
The war: Disagreements with colleagues are anything but rare. For one thing, you probably spend more time interacting with colleagues than with anybody else. Human nature suggests you'll get irritated with each other at one time or another. Factor in perceived competition for promotions and your boss's attention, and you have the recipe for a co-worker conflict.
The solution: "First, take a moment to plan out your course of action. You want to take emotion out of the equation and make sure you are being proactive instead of reactive," says Carly Drum, a workplace etiquette expert with New York-based executive search firm Drum Associates. Set up a meeting and have an agenda ready so you can ensure you stay constructive and on task. The goal of the meeting should be to "discuss how to work more effectively as a team and to discuss issues that might be posing obstacles."

The other party: Your boss.
The war: Well, you're fighting with your boss and that's never good. A lot of issues factor into it, whether it's just a difference of opinions or office politics. Even if you don't deal with your boss one-on-one every day, he or she influences your daily tasks and your future at the company. It's a tightrope walk deciding how to stand up for yourself without having to immediately pack your things and be escorted out by security.
The solution: A good boss will engage you in a dialogue about any concerns you have if you approach him or her in the right way. Arrange a meeting to talk about what's troubling you, Drum suggests. "No one likes to be blindsided, especially your supervisor." Focus on how your concerns affect productivity and the environment at work. "Your main goal should be to improve processes or issues within the company. Just make sure that you do not become a 'squeaky wheel.'"

The other party: A C-level executive.
The war: C-level executives, such as CEOs and CFOs, have a lot of power. With that power often comes stronger personalities that can be demanding or abrasive. In fairness, they also have more responsibility and time constraints; sometimes you're unfortunately on the receiving end of frustration they can't vent during meetings or negotiations.
The solution: Assess the situation carefully. You want to be certain you don't step on anyone's toes as you try to solve the problem. "Proper business protocol is to go to your direct boss first with a work problem," Drum says. If the C-level problem is your boss, however, then contacting human resources is the safer course of action. Use your judgment to know whether the other person is going to be receptive to a one-on-one meeting or if you should go directly to HR. Your goal should be to open a dialogue about the issue in the most diplomatic way possible.

The other party: A client.
The war: If you deal with clients and vendors every day, you're bound to get irked by something they do. Perhaps they're high maintenance or they're too stubborn to listen to you – whatever the case may be, you have to deal with them.
The solution: As tricky as it is to approach a boss about a concern, it can be even more difficult to bring up the subject with the clients who are giving you business. In fact, you should make sure it's something you can't ignore before you decide to have a conversation with them.

"If discussing the problem is something that that will enhance the work product or relationship, then the conversation should happen sooner rather than later," Drum says. "If the issue is simply about a passing clash of personality rather than a substantive work matter, apply common sense as to whether the disagreement even warrants discussion."

Regardless of whom you're not getting along with, remember that you decide what your limit is. If remaining silent adds to your stress level instead of alleviating it, then you should speak up. If you're in an environment where nothing changes or your concerns aren't addressed, think about whether or not it's a good place for you.

Anthony Balderrama is a writer and blogger for CareerBuilder.com. He researches and writes about job search strategy, career management, hiring trends and workplace issues.