# SŪKKHIST BUDDHISM

This page is still being developed. So it's a bit rough and repetitive in some places, but the ideas are well worth reading.

## The Third Noble Truth

Most of the Buddhist Sutras which mention the Third Truth are short summary versions and they state simply "renunciation". The implication, often definition, is that we should renounce delight, pleasure, and attachments.

But, in the Mahāsatipaṭṭhāna Sutra's Third Truth: The Cessation of Dukkha tells us that simply that Dukkha will cease when craving ceases, and craving may be eradicated wherever in the world there is delight and pleasure.

Craving can be eradicated wherever there is anything "delightful and pleasurable" (Jotika & Dhamminda; Burma Piṭaka Association; Nyanaponika Thera), or "enticing and pleasurable" (Pali Tipitaka) (See full translation at the end of this page)

It doesn't specify how we should eradicate delight and pleasure, it just says it may be done there.

It doesn't say anything about renunciation.

To eradicate, correct, accommodate, or reverse the process of wanting or craving, worldly delight and pleasure, we could use most forms of renunciation, letting go, devotion, or worship; meditation, prayer, selflessness, or love.

Review: The Origination of Dukkha
The Second Truth showed us the process which binds us to karma and consequently dukkha. Buddhist texts are often confusing. The text misses out a few steps.

Delight and pleasure don't inevitably cause craving, they cause attraction. When attraction repeats (as is its nature), then it can lead to craving.

Repetitions always repeat, that is their nature. The repetitions are the karmic wheels which once set turning continue to turn by themselves. Repetitive attraction or wanting leads to attachment and craving. Repetition is the key.

A fundamental principle of nature is being described. And a principle energy of the wheel is that under the condition of attraction, acceleration is inevitable. This principle underlies many aspects of learnt behaviour.

With repetition the wheels turn automatically, without sense or awareness, even without purpose or want. Ultimately we're left wanting the self preserving feeling of the wheels turning, more than anything we were originally attracted to. This is pure karma.

Freedom from karma, freedom from the repetitious turning of the wheels, is the goal of Buddhism.

The idea that the Third Truth is "The Cessation of Dūkkha" is an impractical view point. It would be better to consider The Third Truth as "The Origination of Sūkkha".

THE ORIGINATION OF SUKKHA

User-Friendly Buddhism
The First Truth is that our sensory apparatus is Dukkha. The Aggregates are not functioning smoothly.
The Second Truth is that objects and events which cause pleasure lead to wanting – wanting means: wanting to repeat that pleasure. After a series of repetitions, this can develop into desire, attachment, clinging, or craving.

The Third Truth is the release from Dukkha, the development of Sukkha, freedom from Karma.

It's karma, the repetitions, which are the problem.

And we don't want to wait till it's out of control, when the wheels are already racing downhill. It's not just craving we need to 'renounce'; it's the first repetition, it's the first little want, the first attraction, which we need to watch out for. Before the wheels even start turning.

So how do we stop all purposeful wanting, how do we stop always thinking about what we want or don't want?

The simplest and most direct way to be and do – without any new desire even starting to occur, is with panoramic sensing.

Panoramic sensing is a way of relating to the world directly without wanting anything from it. It more than fulfils the Third Truth.

With pure panoramic sensing as vulnerable animals use it, it is not possible to start thinking or wanting.

It evolved in order to be ready and waiting, on the lookout, aware, alive, and watchful. It is built for that purpose.

It is doing and being at the same time.

The Good Wheelwright
A good wheelwright would not only cure Dūkkha, he would make a wheel Sūkkha.

A good wheelright would use all and any available means to overcome dukkha and create sukkha.

The Middle Way, and The Third and Fourth Truths, show ways to get the wheel running Sūkkha.

Panoramic sensing belongs in the list of methods which can eradicate wordly delight – it deserves to be at the top of the list:

To eradicate, correct, accommodate, or reverse the process of wanting or craving, worldly delight and pleasure, sensing panoramically is the optimal method. It can also be used as a sort of enzyme, together with most forms of renunciation, letting go, devotion, worship, or love; meditation, prayer, or selflessness.

With panoramic sensing, we can channel the first seed of attraction; and at least temporarily interrupt any compulsive cravings.

But everything we can use to help is good. Other animals survive successfully by combining and alternating panoramic sensing with focused action.

Meditation, prayer, renunciation, and other focused methods are often extreme, hour-long, strenuous, self-sacrificial, devoted and dedicated – and they need to be extreme in order to eliminate the extreme repetitions of compulsive craving.

All these focused methods involve powerful focal points. And intense focal points need intense panoramic sessions to balance them.

Panoramic sensing is a general background necessity.

Comparisons with Modern Western Buddhism

Impermanence and Change
The idea behind detachment and renunciation, is that due to impermanence and change, any hope of fulfilment or security through attachments is illusory. Therefore we must renounce or become detached from, all desire and all attachments.

But with panoramic sensing, we witness impermanence and change as normal, and there is fulfilment and security in just being open to sensing it.

Panoramic sensing evolved to recognise the changes, the insecure impermanences, it was built for that purpose. It was built to feel safe and remain open in those conditions, in exactly that environment.

Panoramic sensing involves non-attachment, selflessness and letting go of everything we want, but they're not the aim or purpose. The aim is watchfulness.

To sense panoramically you just have to do it, be watchful. And then, for maybe just a second to start with, we will be completely free of wanting and thinking.

With this practice of Sukkha Buddhism we overcome the first and last repetition.

Modern Western Buddhism
Modern Western Buddhism draws from a vast range of ancient Buddhist texts. One of these is the Pali Cannon.

The Pali Cannon contains the oldest texts, the first written. It is known as Old School Buddhism – narrow-minded and pure. The Mahāsatipaṭṭhāna's Noble Truths are by far the most detailed version of the Four Truths in the Pali scriptures.

New schools evolved where Buddhism combined with Hindu, Tibetan, and among many other local folk beliefs, Chinese and Japanese (to give Zen).

I don't intend to analyse the differences throughout the entire Buddhist world. Most believe that desire, attachment, clinging, or craving are something to do with the problem – and that this leads to suffering. There are great variations in practice some are deeply philosophical, others are more devotional.

Confusions and Solutions
If we believe suffering is caused by desire, we think we must renounce desire.

If we believe that desire, pleasure, and wanting, lead to attachment; and attachment is or causes karma (repetitions), we practice detachment, non-attachment, or letting go to overcome this.

But renunciation or even letting-go of any focal point is still focusing. Trying to do anything by focusing automatically supports the focusing systems. Stop focusing. Go panoramic.

The primary problem is not the repetitious mind wandering, here and there, reconstructing memories and hopes, always thinking. The primary problem is that we've forgotten how to sense pamoramically.

The correctness of defining the primary problem, is only tested by finding the right answer. And the answer is you've just gotta go panoramic.

Suffering
Buddhists are blind to the symptoms of dukkha these days, in the material civilised world, where the repetitions have taken on new dimensions e.g. inflation, pollution, the individual development of self-image, and fascism (see Chapter 3).

Sukkhism and The First Repetition
We shouldn't wait till it's out of control, when the wheels are already racing downhill. It is not just craving we need to 'renounce'; it's the first repetition, it's the first little want, the first attraction, which we need to watch out for. Before the wheels even start turning.

THE FOURTH TRUTH – INTRODUCTION

Right Effort
Once we realise that pleasure and wanting lead primarily to repetition, we will also discover how to practice Right Effort, the sixth step of The Fourth Truth.

The aims of renunciation, detachment, or non-attachment fail to use the energy of thinking and wanting in a positive way.

The energy of thinking and wanting are a vital part of getting the repetitions of the mind running smoothly to generate wholesome karma.

Please continue with The Fourth Truth
Or with Right Effort, the sixth step of The Fourth Truth

## Reference: The Third Truth – from English Translations, Ref 1: Pali Tipitaka

"And what, monks, is the Noble Truth of the Cessation of Suffering?
It is the complete fading away and cessation of this very craving, forsaking it and giving it up; the liberation from it, leaving no place for it. But where may this craving, monks, be eradicated; where may it be extinguished? Wherever in the world [of mind and matter] there is something enticing and pleasurable: there this craving may be eradicated and extinguished." (All the other translations are similar, "delightful and pleasurable" "endearing & alluring".)

The subject matter in the full text of the Third Truth (and the Second) of the Mahāsatipaṭṭhāna, is incredibly long-winded. But, it is clearly and emphatically all about the senses and the sensory process. It draws a connection between the Five Aggregates (expanded to a list of Ten Aggregates), and each of the six senses; it lists sixty steps in the sensory process. It describes something which happens not only with the mind, but also with the eye, the ear, the nose, the mouth and the tactile sense.

Back to Chapter Four : Buddhism and Wheels
Back to THE PANORAMA SENSES Priority Pages