Mindfulness

The Granddaddy of fake Buddhist Quotes

"There is no self" is the granddaddy of fake Buddhist quotes. It has survived so long because of its superficial resemblance to the teaching on anatta, or not-self, which was one of the Buddha's tools for putting an end to clinging. Even though he neither affirmed nor denied the existence of a self, he did talk of the process by which the mind creates many senses of self—what he called "I-making" and "my-making—as it pursues its desires.

In other words, he focused on the karma of selfing. Because clinging lies at the heart of suffering, and because there's clinging in each sense of self, he advised using the perception of not-self as a strategy to dismantle that clinging. Whenever you see yourself identifying with anything stressful and inconstant, you remind yourself that it's not-self: not worth clinging to, not worth calling your self [...]. This helps you let go of it. When you do this thoroughtly enough, it can lead to awakening. In this way, the not-self teaching is an answer—not to the question of whether there's a self, but to the question that the Buddha said lies at the heart of discernment: "What, when I do it, will lead to my long-term welfare and happiness?" […] You find true happiness by letting go.

Thanissaro Bhikku

The actions that accompany the four ennobling truths

The actions that accompany the four truths describe the trajectory of dharma practice: understanding anguish leads to letting go of craving, which leads to realizing its cessation, which leads to cultivating the path. These are not four separte activities but four phases within the process of awakening itself. Understanding matures into letting go; letting go culminates in realization; realization impels cultivation.

This trajectory is no linear sequence of "stages" through which we "progress." We do not leave behind an earlier stage in order to advance to the next rung of some herarchy. All four activities are part of a single continuum of action. Dharma practice cannot be reduced to any one of them; it is configured from them all. As soon as understanding is isolated from letting go, it degrades into mere intellectuality. As soon as letting go is isolated from understanding, it declines into spiritual posturing. The fabric of dharma practice is woven from the threads of these interrelated activities, each of which is defined through its relation to the other.

S. Batchelor, Buddhism without beliefs, 11

Second challenge: Letting go

Just as the presence of anguish is an opportunity for understanding, so the presence of the self-centered craving that underlies it is an opportunity of letting go. Such craving is manifest in a variety of ways: it extends from simple egoism and selfishness to that deep-seated, anxious longing for security to fear of rejection by those we love ... Whenever such feelings arise, the habitual reaction is either to indulge them or to deny them. Which again blinds us to the phrase stamped on them by the Buddha: "Let Go!"

"Letting go" is not a euphemism or stamping out craving by other means. As with anguish, letting go begins with understanding: a calm and clear acceptance of what is happening. While craving (the second truth) may be the origin or cause of anguish (the first truth), this does not mean they are two separate things - any more than the sprout is separate from the daffodil that emerges from it. Just as craving crystallizes into anguish, so does understanding flower into letting go. 

Letting go of a craving is not rejecting it but allowing it to be itself: a contingent state of mind that once arisen will pass away. Instead of forcibly freeing ourselves from it, notice how its very nature is to free itself. To let it go is like releasing a snake that you have been clutching in your hand. By identifying with a craving ("I want this," "I don´t want that"), you tighten the clutch and intensify its resistance. Instead of being a state of mind that you have, it becomes a compulsion that has you. As with understanding anguish, the challenge in letting go of craving is to act before habitual reactions incapacitate us. 

By letting go of craving it will finally cease. This cessation allows us to realize, if only momentarily, the freedom, openness, and ease of the central path. This sudden gap in the rush of self-centered compulsion and fear allows us to see with unambiguous immediacy and clarity the transient, unreliable, and contingent nature of reality. Dharma practice at this moment has relingished the last traces of beleif; it is founded on authentic vision born from experience ... it is grounded in integrity and creative autonomy. In revealing life in all its vulnerability, it becomes the doorway to compassion. 

S. Batchelor, Buddhism without Beliefs, 8-9

The challenge of the truth of anguish

The first truth challenges our habitual relationship to anguish. ...

Anguish maintains it power only as long as we allow it to intimidate us. By habitually regarding it as fearful and threatening, we fail to see the words etched on it by the Buddha: "Understand Me." ...

To understand a worry is to know it calmly and clearly for what it is: transient, contingent, and devoid of intrinsic identity. Whereas to misunderstand it is to freeze it into something fixed, separate, and independent. ... The challenge of the first truth is to act before habitual reactions incapacitate us. 

S. Batchelor, Buddhism without Beliefs, 7-8

Four ennobling truths - challenges to be acted upon

Anguish is to be understood, its origins to be let go of, its cessation to be realized, and the path to be cultivated. ...

... each truth requires being acted upon in its own particular way (understanding anguish, letting go of its origins, realizing its cessation, and cultivating the path) ...

S. Batchelor, Buddhism without Beliefs, 4

Knowing in yourself

Do not be satisfied with hearsay or with tradition or with legendary love or with what has come down in scriptures or with conjecture or with logical inference or with weighing evidence or with liking for a view after pondering over it or with someone else´s ability or with the thought "The monk is our teacher." When you know in yourselves: "These things are wholesome, blameless, commended by the wise, and being adopted and put into effect they lead to welfare and happiness," then you should practice and abide in them ...

The Buddha, Kalama Sutta (quoted from Buddhism Without Beliefs, 1)