Weekend Stories
I enjoy going exploring on weekends (mostly). Here is a collection of stories and photos I gather along the way. All posts are CC BY-NC-SA licensed unless otherwise stated. Feel free to share, remix, and adapt the content as long as you give appropriate credit and distribute your contributions under the same license.
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Dependent Origination: The interdependent nature of existence
The doctrine of Dependent Origination (Paṭicca-samuppāda in Pāli, Pratītya-samutpāda in Sanskrit) is one of the central tenets of Buddhist philosophy. It provides an explanation for the arising and cessation of suffering by illustrating the interconnected and conditional nature of all phenomena. This teaching negates the notion of a permanent, independent self and instead presents reality as a web of interdependent causes and conditions. The understanding of Dependent Origination is crucial to Buddhist thought and practice, as it directly relates to the cessation of suffering and the attainment of liberation (nirvāṇa).
The Three Poisons: The roots of suffering in Buddhist thought
Buddhist philosophy offers a systematic framework for analyzing the origins of suffering, attributing its persistence to three fundamental mental afflictions commonly referred to as the Three Poisons (akusala-mūla in Sanskrit and Pāli). These defilements — greed (lobha), hatred (dosa), and delusion (moha) — are understood within the tradition as the core drivers of suffering (dukkha) and the dynamic forces that sustain the cycle of rebirth (samsāra). Rather than being regarded as metaphysical absolutes, the Three Poisons function as psychological and ethical categories used to explain recurring patterns in human thought and behavior. In this post, we examine their characteristics, their role in Buddhist cosmology and soteriology, and the conceptual tools developed to counteract them.
The Five Aggregates: Deconstructing the illusion of self in Buddhist thought
The concept of the Five Aggregates (pañcakkhandha in Pāli, pañcaskandha in Sanskrit, with khandha and skandha both meaning ‘aggregate’ or ‘heap’) lies at the heart of Buddhist psychology and metaphysics. It serves as Siddhartha Gautama’s response to the age-old question of personal identity: What constitutes the self? Unlike many religious and philosophical traditions that posit a permanent, unchanging essence — often referred to as the soul or ātman in Indian thought — Buddhism presents a radically different view. The doctrine of anattā (Pāli) or anātman (Sanskrit) asserts that there is no fixed, independent self. Instead, what we conventionally call a ‘person’ is merely a dynamic interplay of five psychophysical aggregates. In this post, we explore the Five Aggregates in detail, their role in sustaining the illusion of self, and their implications for achieving liberation (nirvāṇa) from suffering (dukkha).
Upādāna: Clinging as the root of suffering in Buddhism
Among the fundamental teachings of Buddhism, upādāna plays a crucial role in explaining why suffering (dukkha) persists. Often translated as ‘clinging’ or ‘grasping’, upādāna represents the intensified attachment that arises from craving (tanhā), binding beings to the cycle of rebirth (samsara). In this post, we explore the meaning of upādāna, its psychological and philosophical implications, and its role in the Buddhist path to liberation.
Tanhā: The root of craving and the cycle of suffering
Among the fundamental insights of Buddhist philosophy, tanhā stands as one of the most pivotal and far-reaching. Commonly translated as ‘craving’ or ‘thirst’, tanhā is identified by Siddhartha Gautama as the primary cause of suffering (dukkha) and the driving force behind saṁsāra, the endless cycle of birth, death, and rebirth. More than just a desire for pleasure, tanhā encapsulates the human tendency to cling to experiences, resist change, and perpetuate patterns of attachment and dissatisfaction. Understanding tanhā, its manifestations, and its role in perpetuating suffering is crucial for anyone seeking liberation within the framework of Buddhist thought. In this post, we take a look at the nature of tanhā, its psychological and existential dimensions, and the path to overcoming this fundamental obstacle to awakening.
Anatta: The illusion of self
The Buddhist doctrine of non-self (anatta) is one of the most radical and fascinating concepts in Buddhist philosophy. It undermines the idea of a permanent, independent self, which is prevalent in many religious and philosophical traditions. In this post, we go beyond what we have already explored in our post on the Three Marks of Existence and deepen our understanding of the anatta doctrine through an in-depth examination of how the Buddhist notion of non-self challenges the idea of a fixed identity — through classical analogies, conceptual analysis, and its connection to the doctrines of emptiness (shunyata) and dependent origination (pratītyasamutpāda).
Understanding Dukkha: Beyond mere suffering
Among the many concepts that shape Buddhist thought, none is more central — or more widely misunderstood — than dukkha. Often translated as ‘suffering’, the term encompasses far more than extreme pain or hardship. In early Buddhist philosophy, dukkha refers to the persistent unease and instability woven into the fabric of all conditioned experience. It is not a passing misfortune, but a structural feature of existence itself — arising wherever impermanence, craving, and delusion remain unexamined. Understanding dukkha, then, is not merely an entry point into Buddhist thought; it is the very key to the problem Buddhism aims to resolve.
The Three Marks of Existence: Understanding the core of Buddhist reality
Buddhism presents a radical and insightful perspective on reality, one that diverges sharply from many philosophical and religious traditions. At the heart of this perspective are the Three Marks of Existence (tilakkhaṇa in Pāli, trilakṣaṇa in Sanskrit) — three fundamental characteristics that define all conditioned phenomena. These marks — non-self (anatta), impermanence (anicca), and suffering (dukkha) — offer a profound analysis of existence, revealing why suffering arises and how it can be transcended. By deeply understanding these principles, it is thought, that Buddhist practitioners can cultivate wisdom (paññā), compassion (karuṇā), and ethical conduct (sīla), which detaches from illusions to progress toward liberation (nirvāṇa).
The Four Noble Truths: The heart of the Buddha’s teaching
The Four Noble Truths (Pāli: cattāri ariya saccāni; Sanskrit: catvāri ārya satyāni) stand as the foundation of Buddhist philosophy and practice. These truths, articulated by Siddhartha Gautama in his first sermon after attaining enlightenment, encapsulate both the diagnosis of human suffering and the path to its cessation. Rather than being abstract philosophical musings, the Four Noble Truths provide a pragmatic framework for understanding existence and navigating the path toward liberation. In this post, we explore the depth and significance of each truth, their interconnections, and their relevance in Buddhist thought and practice.
Dharma: The universal law in Buddhism
The term Dharma occupies a central place in Buddhism, representing both the universal law that governs reality and the body of teachings provided by the Buddha. Dharma literally translates as ‘that which supports’ or ‘that which holds together’, reflecting its foundational role in Buddhist philosophy and practice. Within Buddhism, Dharma is understood as the nature of reality itself, the truth the Buddha realized upon his awakening, and the instructions he provided to guide practitioners toward liberation. In this post, we explore essential components of the Buddhist understanding of the Dharma, illustrating how it represents the universal law governing existence and provides the framework for the Buddhist worldview.