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When I first came across Puredhamma and Venerable Waharaka Thero’s teachings. The series of videos linked helped me on the path and with my understanding of the tilakkhana. I must’ve watched each video at least 4 times over the years. May the teachings help others as well.
Episode 01 (Anichcha) | The real meaning of Anichcha | Know the Thilakuna
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Make sure you don’t stress writing a reply to my posts, feel free to write at your convenience. I mostly wrote the posts for you and others in hope that whatever mundane information shared can be of use or not in any capacity.
I’m really glad to hear that your mental health has gotten better. Your mental health healing journey or experience can be valuable to others because mental health incidents / cases are only going keep rising and not going to decline; this is by design or planned. May you and all of us living beings be and stay well attaining the supreme bliss of nibbana.
Before my previous post, this writing was meant to be the first and is tailored to Taryal. But it’s still within my intention to share mundane information / knowledge that might help or be of use to others for their healing journey. The reason why I asked Taryal about his diet is because based on mundane knowledge I have learned / believe is that there’s a connection between human gut / stomach and the brain. Depending on one’s habitual food intake or diet, it can be a contributing factor that can negatively / harmfully affect a person’s mood or mental states / health on a short or long term basis. When I come across others in my lay life regardless they practice the dhamma or not and that suffers from or dealing with mental health issues like excessive anxiety, depression and so on. I would try to direct them to a more mundane approach first such as looking into their lifestyle, some medical history and especially their diet. To me the Buddha dhamma is always the long-term / permanent solution, but what I have observed is for many people the short-term mundane solutions such as temporary suppression of symptoms can play a role in helping the person to better function or help with productively in their everyday life. But suppressing the symptoms is a double edge sword that can initially help someone, but there can also be negative consequences one might not be aware of where in the long term the person can be worse off than where they started and the approach of suppressing the symptoms cannot be taken as the long term permanent solution. While suppressing the symptoms and one is able to see or gain improvements to their condition, I believe it’s the opportunity that needs to be taken to make the right / helpful / beneficial choices / actions that can help the person to be on the path of healing and staying well physically and mentally on a long term permanent basis.
Although I haven’t personally experienced the physical or mental health concerns that others might have experienced. Or faced the difficulty / challenges involved trying to learn and practice the dhamma when one is physically or mentally ill. But I have experienced and see the challenges one faces in learning and practicing the dhamma when there is much stress and worldly responsibilities one carries in their life. As well when others are living with bodily aliments and / or mental health concerns. But I can say when one is less stressed, has less worldly responsibilities and is physically healthy, all these factors can help one to achieve a more clearer state of mind and able to carry out the beneficial actions that helps one to heal if they have an illness or if they are followers of the Buddha teaching can help with their dhamma learning and practice.
From all the different craziness of worldly beliefs, knowledge and views that I have come to observed and see in this jati. I hope to communicate to everyone, please take heedfulness in what one takes as their beliefs and views obtained from worldly mundane sources such as knowledge / information taught in schools, from various teachers, educators, so call experts, organizations, news, media and so on . . . Including the things I share or say. I highly recommend one not to blindly believe in and should do their due diligence or use their discernment on what’s commonly / widely taught and accepted to be true especially when it comes to mundane knowledge / information / teachings we acquire from mundane sources. There’s much information / knowledge out there and some of the information / knowledge can contradict each other and some can contain half truths and half lies. I can’t recommend enough for others to do their own research or further looking into themselves and come to their own conclusions instead of blindly believing / trusting what anyone says even if they claim to be so called “expert”.
Besides sharing of the dhamma, one the ways I can think of to try help Taryal with his current situation is through a dietary approach and sharing of different mundane information / knowledge that an individual can further look into and decide for themselves if what’s shared can help them with their healing. In medical literature and from others experience, like I mentioned there’s a connection between physical / mental well-being and nutrition / diet made. I’ll present some introductory information here on that shows the connection between the brain and the gut / stomach or what we eat can impact mental health. I wouldn’t discourage others to look more into this subject if one has interest. I hope the little of the much mundane / knowledge / information / views / opinions shared here on physical and mental health be of use to others in assisting them on their healing journey.
Hidden Cause of Depression and Anxiety – Brain and Gut Connection
The Secret to Getting Rid of Anxiety and Depression<br /><br /><br /><br /><br />
Since Taryal mentioned he currently doesn’t suffer from any digestive or stomach issues. I take it either there’s no relation to his diet and his mental health condition and is just an acute condition that “maybe” will correct itself over time. Or there is some connection between his diet and mental condition but isn’t that severe where stomach / digestive issues may not have possibility manifested yet, but might manifest down the road.Based on Taryal description of his diet, “I like to drink chai tea with 1 or 2 slices of bread. Couple hours later, I like to have lunch which is Dal Bhat Tarkari (Rice, Lentil Soup and vegetables) and my dinner in the evening is the same. Sometimes, I also like to consume fruits like banana, orange, etc. and snacks like cup noodles, granola bar.” Overall I don’t see much in his diet that may affect his mental health negatively but there seems to be quite a bit of refined carbs in his diet or that’s eaten throughout the day. The slices of bread in the morning, rice with lunch and dinner and then snacks like cup noodles and especially granola bars which aren’t really good for our physical health. Not all carbs are bad or that we want to cut out like complex carbs found in fruits, vegetables and other foods but refined carbs like white breads, sugary foods, white rice and others are the one’s we want to eat less off. One can look further into themselves how refined carbs can affect mental health.In Taryal description of the Dal Bhat Tarkari, I see no mention of meat consumption so I’m assuming Taryal doesn’t eat or have meat in his diet. I’m not here to tell or encourage Taryal or others to consume meat since it’s a personal choice and others are free to hold whatever views or beliefs they have. But I just want to share that there’s documentation as well person stories where others mental or physical health improved / gotten better by incorporating some meat back into their diet, especially those that were previously on a vegetarian or vegan diet.Some comments / stories I have come across how eating meat has helped them.“I had severe anxiety (panic attacks that lasted all day and night) and an Ed(restrictive and avoiding, many fear foods, panic attacks from eating and panic attacks from not eating enough) , now after 6 months my anxiety is almost completely gone and my Ed is also much much better. My Therapist recommended me to start eating meat again and it really helped. I eat meat daily, even if it’s just something small.“
“It helped me significantly! Granted it probably won’t work for everybody, but for me a large part of my mental health issues (anxiety and insomnia) were definitely nutritionally related. I was severely anemic as a vegan, even required a blood transfusion. No amount of non-heme iron + vitamin C corrected my levels. Red meat did. 9 months later and I’m in such a better place mentally and physically. I hope you’re able to find something that works for you.“
“For me anxiety and depression depend on how many carbs I consume and whether or not I eat red meat daily. More carbs = more depression/anxiety, less carbs = less depression/anxiety.”A type of diet shown in the video below might help those with physical and mental health aliments. Recommend reading some of the comments under the video as well.
The Anxiety/Depression Diet: This Will Help
I don’t know how much time Taryal spends outside, but it’s definitely a good idea especially during warmer weather to go outside to get some sun exposure and fresh air. There’s many health benefits of getting sun exposure.Some mundane talks (not really based on the dhamma) that might help or have some use.
I hope the information shared can help Taryal and others with their physical and mental health. If anyone has any feedback or questions about the information just shared, feel free to ask.May we all be and stay well attaining the supreme bliss of nibbana.1 user thanked author for this post.
Hope some of the information in the links below can complement the teachings here and help with our understanding of the dhamma.
How optical illusions trick your brain
Do These Color Illusions Trick Your Eyes?
Brain Tricks – This Is How Your Brain Works
Can You Trust Your Ears? (Audio Illusions)
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“It occurred to me that perhaps I’ve never truly perceived a rūpa objectively in my entire life.”
This might be a good time to bring up some of my thoughts for scrutiny.
It’s my belief / view that anything conditioned, relating to this world or “the all” (5 aggregates, 6 elements, 12 sense bases) is all based on subjectively while nibbana is the only objective reality. So it’s not only you that never truly perceived a rupa objectively in your life, the same holds true for all of us livings that have come into being in our conditioned world.
Before I asked myself if my belief or view is correct regarding that there’s no objectively reality in this world and used the Buddha dhamma as an example to evaluate if my thinking is correct since the dhamma is said to be timeless and one of the only things I can think of that might have a chance to be objective. My thinking is that if the Buddha dhamma is objective, it should mean that anyone that come across the Buddha dhamma should attain nibbana or at least should have the same interpretation and understanding of the teachings. But based on my observation this is not the case, so it makes me think that the Buddha dhamma is still based on subjective reality. If the Buddha dhamma is subjective, than I can’t think of anything else in this conditioned world that would be objective besides nibbana.
So my thinking is that this conventional reality = subjective while nibbana = objective reality.
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May Taryal and all living of us living beings be and stay well.
“It is easy for someone without this issue to trivialize it as “just hormones/mental fabrication…” but that is inadequate to the person suffering from it.”
Really Taryal in the end the issue does lie in conditionality / fabrications / ignorance / asava’s / anusaya’s, wrong views, perceptions, thoughts and so on. But in a way like Taryal said even knowing all this “can be” inadequate to the person suffering from the mental health concerns. The true Buddha dhamma is never the issue / problem or the inadequacy. The inadequacy lies in the mind lacking wisdom and other possible karmic causality factors that can cause one to be and remain ignorant of the Buddha dhamma. To me, the inadequacy or problems we might face in this world or with others doesn’t truly fault with others or the outside world, but really with our mind or our wrong / distorted views, perceptions, thoughts about this world.
It’s my belief and observation treating or trying to help others with mental health conditions is one of the hardest and trickiest circumstances to treat or help with. There’s an idiom “walking on a tightrope”, I feel that’s what’s it like trying to advice or help others with their mental health concerns / conditions. It’s been my experience or observation that people dealing with mental health concerns seem to be more sensitive and any mistakes or inappropriate advice, things said or help given can sometimes have severe negative consequences for the person dealing with mental health concerns. When I first came across Taryal opening post, I thought it wasn’t going to be easy to offer the appropriate advice or help needed for Taryal current circumstances and then confirming so after seeing the progression of the discussion in this thread. I would like to complement what others have already said / shared in trying to help Taryal by sharing some mundane information and possible temporary solutions / approach that can be taken to hopefully help temporary ease / relieve some of the concerns Taryal is currently facing. To me the Buddha dhamma is always the long term / ultimate situation, but sometimes we might need to use some other short term / temporary mundane situations that can help the person to feel / get better / heal some first, then the long term / ultimate situation (the Buddha teachings) can be better or more easier applied. This is just my belief, if a person has a more internalized understanding and seeing of the Buddha teachings or have become a sotapanna, I don’t believe the person would suffer from any significant or lasting negative mental health conditions. Before writing this post I actually have been working on writing out some mundane materials / information / knowledge for Taryal and possibly others to take into consideration or use in their lay life. Since I have been writing this message (part 2), I had to put a pause to the writing (part 1) and will be posting it at a later time when it’s completed.
“Mentally, I can see myself slowly getting back to the normal state now that I can start my career and not be desperate about finding that missed connection.“
Working or being in a career will have its own physical and mental challenges. It’s not going to be sunshine and rainbows for any of us that’s starting a new career or even getting what one wants / desires and there will be up’s and down’s. I’m not saying this to be negative or put anyone in a fearful or negative state of mind but just trying to be realistic about the possible challenges one will / can face trying to maintain what one likes / desires or believe that can give us happiness or contentment. Taryal mentioned he’s 23 years old, I’m not sure what or how much experience he has working at a job or have experienced some of the challenges and difficulties one can face at a job / career and working with others. I definitely have some experiences and stories to share but currently too much to write / type them all out. Something quick I can say is that the usual outcomes of these challenging / difficulty situations / experiences helped facitated in correcting mistakes / errors I have made on the path and help make improvements to my learning and practice of the dhamma. As well as a measurement of how much or how little or no improvements I have made from over the years of learning and practicing the dhamma.
A current situation that just took place in my lay life where I lost or quit my current employment that I have been with for 3 and half years. I could say I put in constant effort to fulfill my duties and responsibilities and over the years felt I did a good job for the employer while being one of most senior not in position but respected and top employee working for the establishment. Never missed a schedule shift or called in sick, always punctual, did the best I could to incorporate the dhamma while carrying out my job duties and working with others. In the end I became expandable and since they don’t have any good reasons to fire me besides being highest paid in my position, the idea was to find ways to force me out or accept very little to almost no work. Instead of scheming ways, being fired directly would’ve make things easier. I could feel sorry for myself, be upset, angry, blame others or have unwholesome thoughts about the whole ordeal, but I can honestly say my conscious mostly feels clear and have very little unwholesome feelings / thoughts towards the whole ordeal. Don’t really feel like I have to forgive anyone or need to hold any grudges and just tried to see things for what they are which in mundane terms is just business. As dhamma, cause and effect that takes places place according to causality or P.S.
What helped me in believing of having a clear conscious or minimal unwholesome thoughts or wheeling of the mind is truly because of the Buddha teachings. As well from previous experiences working at different jobs and interacting with others and having achieved and worked in the career that I strived for with much effort, then leaving the very same career a few years back. From the beginning of my employment and even with other prospective employers, I already knew I was expandable and when finished using will be thrown out. For some weird reason, I’m actually mostly okay being treated in such a way and see how it’s such a common occurrence in this world. I learned from the Buddha teachings and also through my life experiences helped to confirm that I won’t find be able to find the happiness or fulfillment / contentment in whatever job or career I’m in. Because happiness or fulfillment isn’t out there in the world, but through one’s wholesomeness of mind / thoughts or an undefiled mind. To me, happiness or fulfillment is the sukha of nibbana and is different from the pleasure / gratification or assada that we gain through conditioned phenomenon. Now I mostly see and can understand that a job or career is just a tool to help one to sustain one in this world and can bring dukkha or pleasure / gratification but not as a source of happiness or fulfillment. A job or career or pretty much everything we do in life is only a means to an end but not an end to the means. However we can use these means to help work towards our own and others salivation, freedom, sanity and safety, but the ultimate solution is the Buddha teachings which help us to put an end to all the means.
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By sharing what just took place in my lay life, I hope it can help illustrate counting or relying on a job / career or really the pancaupdanakkhandha or anything worldly for our happiness or fulfillment is unwise. I’m not saying one shouldn’t strive to get a good education, job or career, be in relationships or even carrying out sensual pleasures. But expecting happiness or fulfillment from these worldly means is like chasing after a mirage but with afflictive consequences. We really need to understand and see for ourselves what all these worldly means / conditioned phenomenon cannot give us. A job / career, relationships, sensual pleasures and other worldly phenomenon with tanha might bring us pleasures / gratifications but also carries challenges / burdens / difficulties in obtaining and maintaining them. These challenges / burdens / difficulties can cause one to downward spiral towards unwholesomeness, drowning one in dukkha or can be used as a catalyst / experience to further advance and improve our understanding / seeing of the Buddha teachings helping one to become a better / more wholesome being over the long term. Working with or dealing with these challenges / attachments/ cravings / desires / hinderances is no easy task and will take some mindfulness, strong mind, the right tools and the dedication of wanting to become a better / wholesome person “over the long term”. What I mean by “over the long term” is that many of us dhamma practitioners are like toddlers that are just starting to learn how to walk. Before the toddlers are able to constantly stand on their two feet and walk, the toddler would’ve fallen down many times. Just like us dhamma practitioners even though we might already be learning and practicing the dhamma and before one attains the higher fruits of the path. We will 100% guaranteed make choices or carry out unwholesome deeds / kamma that might cause dukkha to ourselves and others, just like how a toddler might keep falling down possibly hurting themselves while learning how to walk. But no matter how many times the toddler might fall down and some times even getting hurt. The toddler never gives up on the idea of trying to stand and walk, which can be seen as an example of the dedication / commitment we make to make progress on the Noble 8 path or becoming a better / wholesome person over time. In the end what’s most important is that no matter how many times we might get hurt from our unwholesome tendencies or deeds, we need to have the strong commitment of not quitting or giving up on the Buddha teachings or the Noble 8 Fold path. Because the Noble 8 Fold Path or the Buddha dhamma is our only true salvation or the end to all our worldly means.It’s commonly believed that the United States is one of the wealthiest and prosperous countries in the world where people can go to achieve “The American Dream” to find happiness / fulfillment. But despite how wealthy or prosperous the citizens of the country might be, there’s still an over 40% prevalence of mental health problems in the United States.
Where Mental Health Problems Are Most Prevalent
“My employment benefits include Health Insurance which I plan to use for visiting a Psychiatrist, and I really hope that they will provide useful prescriptions.”
I’m not here to encourage or discourage anyone from seeing a Psychiatrist or using prescriptions. If one does decide to see a Psychiatrist or take prescriptions, I hope to provide some (barely scratching the surface) information that can hopefully help others to make better informed choices and help weight the risks / adverse effects against the benefits of taking anti-psychological drugs. I highly recommend others to do their own research and not to blindly believe anything others including myself might say or share.
Everything you need to know about anxiety medications
Two sentences I would like to highlight from the article, as well note the word “SSRIs”.
“Suicide risk and antidepressants. In 2004, the FDA required Trusted Source all antidepressants to carry a black-boxed warning relating to the risk of suicide in children and young adults. People under 25 years of age may experience an increase in suicidal thoughts and behaviors while taking antidepressants.”
“Although SSRIs are a type of antidepressant, doctors can prescribe them to people with <u>anxiety</u> and obsessive-compulsive disorder (OCD).
Taryal asked: “Would it be a good idea to visit a psychiatrist or therapist?”
Personally for myself based on the things I have come to learned and observed. Besides for emergency cases / circumstances, I would “almost” never take any pharmaceutical drugs or go to a conventional doctor, especially to a Psychiatrist or any mental health therapist even if my physical or mental spirals downward. But this is just my belief and view and not saying this to discourage others from seeing any doctors, taking prescriptions or from doing / seeking out what they believe can help them. In regards to if it’s a good idea to visit a Psychiatrist or therapist, I would say yes and no. Yes in the way that I’m sure on a short term / temporary basis “some” people have been helped by Psychiatrists, other therapist and prescriptions and sometimes this short term treatment can help and is needed especially for those that are “completely ignorant” (which Taryal is not) of the dhamma . But by depending on any Psychiatrist, therapist, doctors or even prescriptions as a long term / permanent solution, I would say no, it’s not a good idea . . .
There are different views, opinions and information out there about Psychiatry, the benefits and risks of prescriptions. I hope to share some different views / perspectives or little of the much information that’s out there.
Please must watch / see this video: 5 Reasons To Avoid Taking Antidepressant Long Term
One doesn’t have to watch the whole video, but hopefully at least from 15:39 minute mark of the video to the end as in my opinon gives a superficial glimpse that barley scratches the surface of what our current modern medical system is truly about . . .
“In Buddha Dhamma, we talk a lot about sensory pleasures and how the craving for them shall be removed in stages. But I wonder if and how this applies to the issue of loneliness.”
It’s my belief just like how craving for sensory can be removed in stages, the issue of loneliness can be removed in stages as well. To me craving for sensory pleasures can be seen similar to desiring relationships with worldly people. If we think about it, isn’t seeking or desiring new friendship, relationships with other attractive / desirable rupa’s being one of the conditions is what gives us sensory pleasures in the first place? I guess it’s normal and natural for defiled minds to seek friendship, relationships, sensual pleasures and so on. The simple way I can think of to say how the issue of loneliness can be removed in stages is when one have a deeper comprehension and seeing of the dhamma or attained the fruits of the Noble 8 Fold Path = less craving for sensual pleasures. When there’s less craving for sensual pleasures = less craving for relationships or associating with others especially with people ignorant of the dhamma. If the craving for sensory pleasures lessens, wouldn’t the desire for relationships with worldly people be lessen as well? This doesn’t mean that one doesn’t want to interact or communicate with others, but only do so out of necessity, convenience, and convention or with a meaningful purpose like sharing of the dhamma.
In some way, I can understand why Taryal and many others including myself have the desire / craving for relationships or sensual pleasures. As long as one remains ignorant of the Buddha teachings, we living beings will keep seeking / indulging in sensual pleasure or relationships because we believe it gives happiness, contentment, comfort and safety but in reality it’s only gives pleasure / gratification, and no refuge. Sensual pleasures are dangerous and not recommended especially to indulge in them or even get attached to them but sometimes things cannot be force like giving up sensual pleasures or the desire for / seeking friendship / relationships when one is not ready to do so. Trying to do so forcefully or when one is truly not ready to let go can cause other sets of problems. Of course one shouldn’t give in or carry out every sensual pleasure that comes to mind or that presents itself in this world especially the severely harmful one’s that really harm oneself and others. Although sometimes using force has it’s time and place, giving up sensual pleasures or the desire / seeking to be in relationships should come naturally through the comprehension and seeing of the dhamma or attaining the fruits of the Noble 8 Fold Path.
I hope to use some examples from my life experiences to complement some of the things I mentioned earlier in this post about committing to keep learning and practicing the Buddha teachings no matter what happens in our life. As well to share the benefits the dhamma has provided to me especially relating to some of the unwholesome tendencies being discussed.
In my earlier 20’s I often seek friendships, especially relationships with the opposite sex. Often hang out with friends, go out to parties, clubs, do drugs, go to the gym, take protein shakes, over eating to try gain weight and muscles to beautify my body to boost my ego and many other worldly activities. Had my first girlfriend which later became a long distance relationship and eventually broke up. I remembered how painful it was when my first girlfriend broke up with me. Fortunately for me, the break up never destroyed my life or caused me a lot of pain and suffering over long or extended periods of time. After the break up and eventually some years later at my work place came across this girl that I really liked and I still remember how much craving (attachment) I had for her. Since we’re working together, we hung out sometimes together with our co-workers and eventually I ended up getting her phone number. I still can remembered the anxiety, nervousness, excitement I was going through when texting or communicating with this girl that I really liked. Although I don’t know the extent or can say have experienced the same extent of Taryal anxiety and especially panic attacks relating to relationships. But I do know what it feels like when we’re in love with someone and we really desire to be in a intimate relationships with them where the other person might not think of you the same way. Fortunately for me “at that time”, I was able to be in a relationship with this girl, whom is actually my wife now and we have been together for over a decade now. I honestly probably would’ve been heartbroken or devastated if I didn’t get the relationship back at that time. After some years in the relationship, I eventually came across the dhamma and it really took me a couple years after learning and practicing the dhamma before any noticeable changes to my mindset and behavior. Initially when I first started learning and practicing the dhamma, even though I was in a relationship, I still had more often than not thoughts / thinking patterns of fantasizing of having sex with another woman especially that was attractive to my gati.
This year will be about the 9th year since I came across the dhamma and PD. Started about 2 years ago or so, I noticed that whenever I see an attractive woman, my fantasizing / desiring of having sex with the attractive person I come across has decreased noticeably. What this mean is that even having learned and practiced the dhamma for a few years, where in the past my mind would more often than not have the tendency keep wheeling around or fantasizing for some time with strong emotions / energy attachment about the attractive person that I came across. Now days, I noticed these emotions / desires / fantasizing / wheeling thoughts has decreased noticeably. Before, I might fantasize having sex with or keep having wheeling thoughts about the attractive person for minutes or hours. Now days I notice that “the majority” of the time, my thoughts might not even get to the fantasizing of having sex stage when I come across an attractive person and even if it does get to such a stage, it might only last seconds compared to many minutes like in the past. I still feel some attraction / attachment to an attractive person, but the emotions / attachment to such rupa has lessened quite considerably. What’s amazing is that when I come across an attractive person and I get attached initially. The attachment quickly fades within seconds and my mind doesn’t keep wheeling with attachment or desires for this attractive person and like I mentioned the “majority” of time the thoughts doesn’t even get to the fantasizing having sex stage, although it still occurs but with way less intensity and wheeling of thoughts say compared to my first 2 years or so of learning and practicing the dhamma.
I have good relationship with my spouse and parents. I’m okay financially, physically and mentally healthy. I feel I’m almost living an ideal lay life that many people would like to live and would rate my life a 9/10. But what I have observed now, even though I got the things I wanted or be in the relationship that I was seeking / desired / wanted in the past. I can see how I’m still unfulfilled or dissatisfied, not necessary with my partner, but with sensual pleasures and nature of conditionality arisen phenomenon. I also have some idea that eventually I’ll be separated from what’s dear to me either through death of this jati or other circumstances. Even though I’ll probably feel some dukkha / domanassa when the time comes, but in a way I know I’ll be okay and won’t be devastated / distraught / tormented especially for extended periods of time when the time comes. Another benefit I found with learning and practicing the dhamma over the years is that now days, I’m okay with and actually prefer being alone most of the time than seeking out relationships or socializing / interacting with others. I feel if I were to be alone going forward, I believe I would suffer way less now than let’s say 5 years ago even when I was already learning and practicing the dhamma. All the noticeable positive / beneficial changes that I mentioned didn’t happen overnight or even in a few years. It probably took me 5 plus years or more of learning and practicing the dhamma before I noticed or became more aware of these positive / beneficial changes.
My effort and practice of the dhamma fluctuated throughout the years, sometimes putting in more effort, sometimes less. Indulged in sensual pleasures and broke the precepts even after coming across the Buddha dhamma. But no matter how much my effort and practice fluctuated over the years. Even when carrying out or while experiencing sensual pleasures, pleasant / favorable or unpleasant / unfavorable circumstances occurring in my life. I still did / do my best to contemplate / reflect on teachings since I believe the Buddha dhamma is the only ultimate and permanent solution to the dukkha we experience in this condition world and feel the dhamma in the end is the only home / refuge I can return to. I had / have no plans to ever give up on the Buddha teachings no matter what happens in my life.
One thing I can say is that the progress made on the path can differ between people. While it took me many years before I saw noticeable changes and how much the Buddha teachings have benefited me. For others, years are not needed before noticeable beneficial changes or the benefits the dhamma can have on their life. Depending on how well one keeps sila (virtue) in one’s everyday life along with coming across the true teachings and how much effort one puts into learning and practicing the Buddha teachings. Some people can gain instant benefits or even in a few months time, while some can take years and some never make any or barely any progress even after decades of learning and practicing the dhamma. I definitely have observed where others that learned and practiced the Buddha teachings barley or made no progress even after over a decade and longer.
What I’m about to say isn’t meant as advice based on the Buddha teachings nor as some form of resounding encouragement to seek out sensual pleasures or relationships. But from my thinking based on Taryal current predicament, I actually wouldn’t discourage Taryal from seeking out relationships or trying to socializing with others in different settings. I might even encourage him to explore some worldly / mundane activities or hobbies like going to the gym, outdoor activities and so on that might be able to help him feel better on a short term temporary basis or help distract himself from the mental tendencies that he’s currently experiencing and having a negative effect in his everyday life. I believe there are more harmful deeds or desires one can chase after / seek out than simply seeking or being in a relationship or even carrying out certain sensual pleasures.
But no matter what worldly / mundane activities or hobbies we carry out or while even being in relationships is to do our best to keep the Buddha teachings in mind of the drawbacks, dangers, the meaningless of sensual pleasures or conditioned phenomenon. Including building, maintaining relationships so that we’re not totally fooled or blinded to what this world / sensual pleasures or relationships cannot give to us. No matter how much one’s learning and practice of the dhamma fluctuates or what happens in one’s life. We must always come back to the Buddha teachings to keep learning and practicing the dhamma since it’s our only true salvation, protection and refuge.
I can’t say with certainty but I believe even if I was already learning and practicing the dhamma before the time when I first met the girl (now my wife) in the story I mentioned earlier. I don’t believe I would’ve been able to stop my lusting / craving / desiring for the girl I liked. It wasn’t until some years of learning and practicing the Buddha teachings and using the teachings to apply, contemplate and reflect upon my life experiences was what helped me reduce my lusting / craving / desiring for attractive / desirable rupa’s and relationships over time. Like I mentioned, now days I have little desire to seek out relationships including friendships which this lessening of desire came naturally without forcing myself to not seek out relationships.
I can’t say with certainty what will work for others, but this is my experience and what worked for me. I feel sometimes it’s not as effective by simply learning of or thinking things in a certain way without the experiences where we can apply the dhamma to these experiences that can be used as a catalyst to change our views, perceptions and thoughts over time to cultivate wisdom and eliminate ignorance.
A year or two back, I came across a comment on reddit that I thought was interesting and could be helpful / encouraging to others. I’ll share it here.
“Dhamma is good for everyone, all the time. Not meditation; not sitting down and closing your eyes, necessarily; but following the teaching of the Buddha sincerely. Increasing one’s generosity, virtue, capacity for patient endurance, and metta, step by step, are all very practically beneficial developments.
I myself was diagnosed with bipolar disorder 2 many years ago, before I found Buddhism. I was severely depressed and withdrawn most of the time, and my life was in a downward spiral. You can be sure I got plenty of therapy and medication during that time, which was mildly helpful; but I couldn’t hold down a job, and eventually could no longer afford either the therapy or the medication.
(Very) luckily for me, I had already begun to learn a bit about Buddhism at that point, and since it was my last hope I just dove in and started learning everything I could about it. I did meditate a lot at that time, but what truly began to make a difference for me was beginning to practice the virtue and generosity, and the restraint (one thing I’ve discovered for myself is that the lows of BPD are greatly worsened when one delights in the highs — When one remains calm while the mind is excited, one is not nearly as prone to despair when that excitement fades).
Practicing the Dhamma in terms of the gradual training, one gradually begins to find that one is actually building up a sense of self respect and integrity, one feels more friendly to others, and is able to take on responsibilities more reliably, when that is required.
At this point, the fact that I have been diagnosed with BPD is hardly more than a bit of trivia in my mind. I have the Buddha, the Dhamma and the Sangha to thank for that.
Therapy and medication can aid a person who is suffering acutely, so that they might regain some composure and ability to think clearly. But the Dhamma is aimed at uprooting the suffering of existence itself, which is a problem that cannot be approached on the level of managing symptoms or relieving discomfort, no matter how profound the relief may be.
I say without doubt that this Dhamma is the only real cure for mental illness. Which does not mean one shouldn’t seek other kinds of help (and again I will stress that I do not advocate meditation as a cure for mental illness, but the actual development of the qualities of the path), but the gradual training can really make a long lasting difference in a way that nothing else can.
And let me stress too, that the practice of Dhamma is not some quick fix, and it is most certainly not easy — In some ways it is the hardest thing in the world. It absolutely does not fix your problems for you — On the contrary, you fix your own problems as you practice (little by little, as you can manage).
So yes, encourage people who are acutely suffering to seek aid if needed, but don’t turn them away from the long term cure — One can soothe acute pain, while also carrying out a more permanent treatment that takes one beyond the need for pain management.”
“If one is suffering from a mental turmoil, being able to give them support to get out of that would be such a beautiful thing to do”.
Taryal if you’re able to get well / heal from your current mental health condition. Your healing experience and how you got out of or at least how you reduced your mental turmoil will be valuable that can give support and help others to get out of or at least reduce their mental turmoil. May you Taryal and all of us living beings be, get and stay well so that we ourselves and possibly help others to be free of dukkha.
I will follow up with another post at a later time.
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Hello Taryal,
I apologize for my tardiness / taking some time to respond / reply to you. I had some reasons for asking you some of the questions that I did. Just wanted to let you know that I have been working on writing out a response to you, but this message ain’t it.
I didn’t expect to be writing out as much as I did. . . One part of the writing is about 90% completed. I tried to complete the one part and have post it today. But unfortunately I wasn’t able to finish before now having to travel around for the next week.
During my travels, when I have some free time to settle down and be in the appropriate setting. I’ll continue to work on finishing up at least one part of the writing as soon as I can and have it posted.
Wish you all the best with your new endeavor and may you and all of us living beings be and stay well. Talk to you soon again
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“I think I ended up ranting more than I should have”I didn’t take your words as a rant but as someone seeking advice or wisdom. Overall, I felt the things you said was appropriate and I’m glad you trusted us here asking for advice and sharing your thoughts and feelings. Besides on the internet or here PD, in my everyday lay life it’s very rare for me to come across people like you and others like PD members here whom have an affinity with the Buddha dhamma and similar teachers / teachings. I do hope to be of assistance to worldly beings, especially to those that are already practicing the mundane or supramundane Noble 8 Fold Path. When you feel it’s appropriate to do so and if it helps you to feel better or relieve some of your anxiety by sharing your thoughts and feelings here on PD or in a PM, please don’t feel bad about doing so. The advices / feedback you receive from others with the right conditions might be of benefit / help to you. Actually there’s much documentation on how writing or journaling can benefit mental health. Also I feel it’s one of the least harmful thing you can do to yourself or others.“Regarding finding the person I shared a genuine interaction with, I’ve decided to drop the desperation.”If you think about it, you have already pretty much exhausted all your options in trying to contact this person. Don’t you think it’s actually a good idea to drop this desperation since there’s really nothing much more you can do to contact this person? Actually since you said you have decided to drop this desperation and in your first post you mentioned, “My mind has been repeatedly seeking a “source” to latch onto. Unfortunately, women end up being that thought object, often leading to a pattern of anxious clinging and unhealthy attachments.” Now that you have accepted a job offer at a fortune 100 company. I’m not sure what you’re work environment will be like, but if it’s some kind of office job or require interaction with others on a daily basis. Do you believe you might eventually come across another person you’ll cling to anxiously like the person you mentioned of having previously interact with?2 users thanked author for this post.
Hello Taryal, may you and all of us living beings be and stay well.
Some mundane things I would like to ask you that might help to better share the related information to your situation.
#1. How would you say your diet is? For example, what types of food do you eat. Do you eat a little, moderate or often eat?
#2. Do you have any stomach or digestive issues?
Some years back I was surprised to learn of Buddhist practitioners including well respected Theravada teachers that don’t believe / view the Abhidhamma as the Buddha’s teachings and belonging to the Tipitaka. At that time learning of such circumstances, I had the thought / idea to write an essay or some form of writing to piece together what evidence I can find from the sutta’s or Pali Tipitaka based on a scholarly approach / methodology to present hoping it may help to show the Abhidhamma is part of the Buddha’s teachings and belongs to the Tipitaka. For myself I don’t need any prove or evidence from a scholarly approach to see / believe the Abhidhamma is the Buddha’s teachings and the teachings belongs to the Tipitaka. I find it hard not to see how the Abhidhamma is the Buddha’s teachings. Back some years ago, I mentioned to Lal my intention and what I had in mind. Lal provided tremendous help, in fact most of the credit belongs to Lal for the information that’s about to be shared / provided in this writing.Initially had bigger idea / plan for the writing, but as time went on and started to believe the futility of the endeavor, I lost the motivation to follow through with my bigger idea. But now not wanting to waste the time and effort that was initially put into the endeavor and hope the information can be of use to others. Over the years having observed various discussions and information / materials on the authentication of the Abhidhamma as the Buddha’s teachings, I hope to present three points that I have observed to be rarely or not been mentioned / discussed besides here on PD and believe can make strong cases to support the Abhidhamma to be the Buddha’s teachings, once again from a scholarly approach / methodology. . .The first point being cited from Bhikkhu Bodhi’s “A comprehensive Manual of Abhidhamma” is not intended to make a strong case for the Abhidhamma was “unquestionably” expounded by the Buddha as described by Buddhist orthodox sources / materials but hope to show / present there’s a strong case to be made that the Buddha did spend time in the Tavatimsa heaven and on the pandukambala or Sakka’s throne. As for whatever the Buddha did or taught in the Tavatimsa heavens, others are free to come to their own conclusions.
Please note the word “Pandukambala” and “Paricchattaka tree”.
From Bhikkhu Bodhi’s A comprehensive manual of Abhidhamma, “according to this tradition, just prior to his seventh annual rain retreat the Blessed one ascended to the Tavatimsa heaven and there, seated on the PANDUKAMBALA stone at the foot of the Paricchattaka tree, for the three months of the rains he taught the Abhidhamma to the deva’s . . .”
Sakka is the ruler of the Tavatimsa heaven and according to Buddhasasana Concise Pali – English dictionary and other sources, the “Pandukambala” is Sakka’s throne. A reference is made in the Lomasakaṅgiyabhaddekarattasutta (MN 134) of the Buddha having spent time in the Tavatimsa heaven and on the Pandukambala or Sakka’s throne.
Majjhima Nikāya 134 Lomasakaṅgiyabhaddekarattasutta
Note the Pali words paṇḍukambalasilāyaṁ and pāricchattakamūle.
“Ekamidaṁ, bhikkhu, samayaṁ bhagavā devesu tāvatiṁsesu viharati pāricchattakamūle paṇḍukambalasilāyaṁ. Tatra bhagavā devānaṁ tāvatiṁsānaṁ bhaddekarattassa uddesañca vibhaṅgañca abhāsi:’
“This one time, the Buddha was staying among the gods of the thirty-three at the root of the Shady Orchid Tree on the stone spread with a cream rug. There he taught the summary recital and the analysis of the one who has one fine night to the gods of the thirty-three:”
Something I would like to mention is the translations / interpretations I sometimes use for online discussions doesn’t necessary mean I completely agree with or take them to be definite, but for convenience sake. If others take other translations / interpretations to be more accurate / correct / convincing, I would be open to others translations / interpretations. Going back to the Lomasakaṅgiyabhaddekarattasutta (MN 134), I’m not entire sure if “paṇḍukambalasilāyaṁ” is being translated as “stone spread with a cream rug”, but for myself I take paṇḍukambalasilāyaṁ to mean the same as pandukambala, some form of stone and Sakka’s throne.
Pandukambala definition from wisdomlib
Paṇḍukambala refers to: a light red blanket, orange-coloured cloth also a kind of ornamental stone, Sakka’s throne (p. -k. -silā) is made of it.
I’m not sure what “p. -k –silā) represents, but I believe it’s the same silā in “paṇḍukambalasilāyaṁ”.
This is quoted from page 85 The Buddhist Cosmos A Comprehensive Survey of the Early Buddhist Worldview; according to Theravāda and Sarvsātivāda sources*. “*By the power of this kamma, the one hundred yojana high Pāricchattaka Tree appeared inTāvatiṃsa, together with Sakka’s throne, the paṇḍukambalasilā, a huge stone slab described as being under the shade of the great tree.”
“As for Sakka, he was fearful and despondent, for he would now lose all the greatness of a Sakka: the Tāvatiṁsa Realm, which is 10,000 leagues wide; the Vejayanta palatial mansion that is 1,000 leagues tall; the Sudhammā Assembly Hall, 300 leagues wide, for listening to the Dhamma; the coral tree (paricchattaka) which is 100 leagues high; the Paṇḍukambala stab of emerald, which is 60 leagues long, 50 leagues wide and 15 leagues high;”
Taking the two words paṇḍukambalasilāyaṁ and pāricchattakamūle from the Lomasakaṅgiyabhaddekarattasutta (MN 134) and the commentaries made on them from the last two references, I get the idea that paṇḍukambalasilāyaṁ is sakka’s thorne and it’s “under the shade of the great tree” or the pāricchattakamūle. It’s my belief that another way to explain or interpret the line of “Ekamidaṁ, bhikkhu, samayaṁ bhagavā devesu tāvatiṁsesu viharati pāricchattakamūle paṇḍukambalasilāyaṁ from the Lomasakaṅgiyabhaddekarattasutta (MN 134) can be something along the line of “This one time, the Buddha was staying among the gods of the thirty-three on Sakka’s throne (paṇḍukambalasilāyaṁ) sited at the root of the pāricchattakamūle. There he taught the summary recital and the analysis of the one who has one fine night to the gods of the thirty-three. “
There’s also the mentioning of pandukambala in the Khuddaka Nikāya Milindapañha (KN) and something I am aware of the word “Abhidhamma” used in the sutta’s might not actually mean / represent the same Abhidhamma that is part of the Tipitaka we have today and I would actually agree with those that says or believes so. But in the Milindapañha, it’s my belief the word “Abhidhamma” does mean / represent the Abhidhamma that is part of the Tipitaka we have today. I have observed there are Buddhist practitioners that don’t take the Milindapañha to be authoritative or as the Buddha’s teachings due to various reasons / arguments with the main one being it was later added material which I can understand from their thinking / position. For myself I can’t say I have read over the Milindapanha “very carefully”, but I have skimmed through all of it and pretty much everything I can understand from the translations of the work, I don’t see any major contradictions / inconsistencies comparing with what I understand of the Buddha’s teachings. Anyways . . . from the Milindapanha.
“and again in the heaven of the Thirty-Three at the preaching of the Abhidhamma (abhidhammadesanāya) on the Paṇḍu Kambala Rock eight hundred millions of the gods”
Then the venerable Rohaṇa thought thus to himself: ‘In what ought I first to instruct him, in the Discourses (Suttanta) or in the deeper things of the faith (Abhidhamma)?’ and inasmuch as he saw that Nāgasena was intelligent, and could master the Abhidhamma with ease, he gave him his first lesson in that.
And the venerable Nāgasena, after hearing it repeated but once, knew by heart the whole of the Abhidhamma—that is to say, the Dhamma Saṅgaṇi, with its great divisions into good, bad, and indifferent qualities, and its subdivisions into couples and triplets —the Vibhaṅga, with its eighteen chapters, beginning with the book on the constituent elements of beings—the Dhātu Kathā, with its fourteen books, beginning with that on compensation and non-compensation—the Puggala Paññatti, with its six divisions into discrimination of the various constituent elements, discrimination of the various senses and of the properties they apprehend, and so on —the Kathā Vatthu, with its thousand sections, five hundred on as many points of our own views, and five hundred on as many points of our opponents’ views—the Yamaka, with its ten divisions into complementary propositions as to origins, as to constituent elements, and so on—and the Paṭṭhāna, with its twenty-four chapters on the reason of causes, the reason of ideas, and the rest. And he said : ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it. ’
In the same sutta, it mentions about the 7 books of the Abhidhamma:
“Then Nāgasena went to the innumerable company of the Arahats, and said: ‘I should like to propound the whole of the Abhidhamma Piṭaka, without abridgement, arranging it under the three heads of good, bad, and indifferent qualities.’ And they gave him leave. And in seven months the venerable Nāgasena recited the seven books of the Abhidhamma in full.”
I understand what’s been presented so far to help authenticate the Abhidhamma as the Buddha’s teachings and the teachings belongs to the Tipitaka is not sufficient since myself have taken into account of as many arguments / reasoning I have come across on why the Abhidhdamma is not the Buddha’s teachings, the main one once again being pretty much all the materials / text / commentaries on the Abhidhamma comes from later periods / added materials according to some Buddhist practitioners standards / position / views. The next and second strongest point / reference I can make to authenticate the Abhidhamma as the Buddha’s teachings comes from the Theravada Vinayapitaka but it can also be said the source comes from a later period (later than the 4th council, according to Wikipedia and some scholars . . .) From the Parivāra Samuṭṭhānasīsasaṅkhepa
Parivāra 3. Samuṭṭhānasīsasaṅkhepa
Sabbasattuttamo sīho,piṭake tīṇi desayi;Suttantamabhidhammañca,vinayañca mahāguṇaṁ.
Please note the words “pitake tini”. I haven’t studied or claim to be well-versed in Pali but to me it’s quite obvious what “pitakam tini” means without having to rely on translations or Pali dictionary. What I can see is that Tini means three and pitaka means basket or collections . . . I can say the English translation “three collection or basket” can be open for debate, but for myself, Tini and pitakam together means the Three Basket or the Tipitaka which we have today which includes the Abhidhamma.
Translation by Bhikkhu Brahmali:
“The best of all creatures, the lion,Taught the three Collections:The Discourses, and the Philosophy, And the Monastic Law, of great quality.”
Translation by I.B. Horner:
“The best of all creatures, the lion, taught the three Piṭakas:<br /><br /><br />
The Suttantas, the Abhidhamma, and the Vinaya—a great special quality.”Whom the lion or “siho” is being referred to, it’s the Buddha and one can cross examine this from the sutta’s.
Finally the strongest case I have come across to present that supports the Abhidhamma is the Buddha’s teachings and meant to be part of the Pali Tipitaka we have today is once again found in the Vinayapitaka and if I’m not mistaken, this was recited from the “First Buddhist council” where “pitakam tini” is also cited.
Theravāda Vinayapiṭaka Cūḷavagga 21. Pañcasatikakkhandhaka
“Upāliṁ vinayaṁ pucchi,suttantānandapaṇḍitaṁ;Piṭakaṁ tīṇi saṅgītiṁ,akaṁsu jinasāvakā. “
“He asked Upāli about the Monastic Law, And the wise Ānanda about the discourses; Communal recitation of the three Collections, Was done by the disciples of the Victor.”
If others take the source to be from the First Buddhist council, last thing I can really say which can be open up for debate is what are the three collections that was communal recited? Or more specifically what was the third collection that was recited since it can be almost universally agreed upon two of the three collections would be the vinaya and suttas. But regardless what other’s views / position is, there’s no doubt for myself one of the three collections would be at least the foundational bases for the writing / teachings of the Abhidhamma we have today. Once again much credit and merits to Lal for the information / finds presented in this post. May we all living beings attain the supreme bliss of Nibbana.
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“By visiting Sri Lanka and seeing firsthand what it means to live as a monk, I hope I’ll be able to make a clear decision about how to spend the rest of my life—whether to pursue the monastic path or continue as a layperson.”
That’s a great idea! Something I can add, I didn’t think I would end up meeting quite a few PD forum members in person, some unexpectedly. These members now have either ordained, in the process or have the intention to do so.
If this is your first time visiting Sri Lanka and depending on where the temple is located, if you need any help with transportation to and from the airport or have any questions in general about traveling in Sri Lanka, feel free to ask.
Some items I highly recommend you to bring on your trip especially for the stay at the temple: Flashlight, travel power adapter, long pants that covers the leg (as many white or light color as possible), take into consideration of hot humid weather and possibly other items.Wish you all the best on the endeavor, may you have a fruitful trip and after you come back if you feel like doing so, please share with us your experience and what you learned that you feel might benefit us on the path or to get feedback on.3 users thanked author for this post.
I feel I’m quite open to others teachings and interpretations of the dhamma and can benefit from what others may say, but it doesn’t necessary mean I will take in other’s teachings and interpretations easily without some form of discernment. I looked into some of the links and discussions on Ven. Buddhaparayana teachings that was shared / provided and one of the comments that caught my attention was from this discussion:
teaching of ven. buddhaparayana 31 planes of existence and 32 marks of the Buddha! Dhammawheel
I can’t verify / confirmed the comments made by others on Ven. Buddhaparayana teachings or what was said since I don’t know Sinhalanese and the comments was based on a Sinhalanese video. But a comment that caught my attention was someone saying Ven. Buddhaparayana said that the Buddha did not talk about the four stages of sainthood and a comment that was most surprising to me and would be interested in hearing the explanation to as how the tilakkhana is not part of the Buddha teachings, “he also mentioned that Anicca, dukkha and anatta as three units also not a part of Buddha’s teaching.”
