Bringing to Life Anicca, Dukkha and Anatta

Although it is common to translate the words Annica, Dukkha and Anatta as Impermanence, Suffering and Non-self, some of the other words I use to give me a better and deeper realisation during meditation sessions are as follows: - 

Anicca (impermanence)
changing
fleeting

momentary/not lasting

Dukkha (suffering)

ultimately disappointing

dissatisfaction

untrustworthy

Anatta (non-self)

illusory

fake

ultimately no owners

ultimately cannot hold /grasp on to anything 

Only the Vow of Compassion is true (for example, Amitabha's Vow). Shinran Shonin understood this very well. He said, "Only the Vows of Amida is true. The rest is false". Indeed. Indeed. He knew that reciting the Buddha's Name is not for us. It is for others. This is the true way of Pure Land Dharma. 

It is important not to just verbalise the common words but be able to reflect your own innate wisdom by being able to describe what it means to you. So, the words above are what the three words mean to me. I hope you reflect yourself what Anicca, Dukkha and Anatta means to you. 

When you are able to let these words sink into yourself, when defilements arise, for instance, feelings of desire, you reflect that such desirous feelings are fleeting and is bound to be ultimately disappointing, and that such feelings are illusory and thus untrue, then such desires will not be able to take root in you. You will then be able to cut it off. So, this is just an example why a vivid understanding of those 3 words is important in the prevention of arising fetters/defilements and to reduce such occurrences. That is how meditation is able to help in cutting of defilements. 

And why is the Vow of Compassion important? Because we then avoid to sink and get stuck into deep states of consciousness (especially the Jhana states) and unable to get out. By placing importance on Vow of Compassion, you realise that sentient beings need help, and you will come out of your meditation seat to take action to help the world... even if, sometimes, this means only helping your physical self. With bodhicitta, we avoid getting stuck in the quicksand of "voidness". We take control of this ability to "go in" and "come out" as is necessary. This underscores the context and validity of bodhicitta in our practice. That is why we have the Mahayana Spirit, as what I wrote in the last post. It is not about the superiority of your tradition or lineage. 

On another note, I am thankful the last 5 days had been more satisfactory than I had anticipated. I had performed another round of Dorje Khadro fire puja before I started this week's new chapter for me. This time, I saw many white sesame seeds after the fire puja. In a way, the last several months had been very transformative for me. Slowly I feel there are "things" that have changed. One thing, I may have subtly adopted a different attitude towards many things. I am no longer so fixated on things I was previously "holding on" to steadfastly. And it is this transformation that I feel is slowly shown in my meditation practice. I have always thought there is a problem in how I visualise myself as a yidam. I had always thought it is a way of hocus-pocus self-hypnotism. BUT today (1 Oct 2022) I realised the correct way to do it. I feel that today the yidam is truly self-generated and I truly receive the 4 empowerments. On earlier occasions, I was only false-thinking of the deity. And this is my recording it down just for my own reference. Perhaps in future I will write more on it. Okay, that's it for now. Stay safe, take care of your mind! 

Since currently we are in the midst of celebrating the Nine Emperor Gods Festival, do try to read my post here - https://buddha-and-me.blogspot.com/2008/10/nine-emperor-gods-and-buddhism.html

#anicca #dukkha #anatta #bodhicitta #yidam #purelandbuddhism