Core Buddhist Principles

The Four Noble Truths

First and fundamental teaching about the nature of our experience and spiritual potential.

1. The existence of sufferingdukkha .
   Acknowledge the presence of dissatisfaction in life, from gross pain to subtle unease, without aversion or judgment.
2. The originsamudāya of suffering (craving).
   Observe how wanting things to be different, clinging to pleasures, or pushing away discomfort fuels suffering. Identify craving (taṇhā).
3. The cessationnirodha of suffering (Nibbāna).
   Understand that liberation from suffering is possible through the complete fading and cessation of craving.
4. The pathmagga for the cessation of suffering (The Noble Eightfold Path).
   Engage with the Eightfold Path as the practical method to uproot craving and realize cessation.

/ The Three PoisonsKilesa & Virtues

The root causes of suffering and their antidotes.

• Greed/lustLobha
  Observe the arising of desire. Notice its impermanent nature without needing to act on it immediately. Counter with thoughts of generosity, letting go, or contemplating unattractiveness (asubha).
• Hatred/angerDosa
  When anger or aversion arises, meet it with mindful breathing. Investigate its roots (often unmet expectations or perceived threats). Cultivate loving-kindness (Mettā) as an antidote.
• Delusion/ignoranceMoha
  Challenge assumptions about self and reality. Question 'self'-centered views. Cultivate clarity through mindfulness and investigate the Three Marks of Existence and Dependent Origination.

• GenerosityDāna
  Look for opportunities to give – time, attention, material support, a smile, helpful advice. Notice the feeling of letting go and the joy it brings. Practice giving without expectation of return.
• LovingkindnessMettā (Antidote to Hatred)
• WisdomPaññā (Antidote to Delusion)
  Reflect on the Three Marks of Existence in daily life. Investigate cause and effect (kamma). See how understanding impermanence, suffering, and not-self reduces clinging and aversion.

The Five PreceptsPañcasīla

To live an ethical life, refrain from:

1. KillingPāṇātipātā veramaṇī
   Extend compassion to all living beings, even insects. Cultivate respect for life in all its forms. Avoid intentionally causing death.
2. StealingAdinnādānā veramaṇī
   Respect others' property and consent. Practice contentment with what you have. Be mindful of taking things unintentionally (e.g., office supplies, time).
3. Sexual misconductKāmesumicchācāra veramaṇī
   Engage in sexual activity responsibly and ethically, avoiding harm, exploitation, coercion, or deceit towards yourself or others. Respect commitments and consent.
4. False speechMusāvādā veramaṇī
   Speak truthfully, kindly, constructively, and at the right time. Avoid gossip, slander, harsh words, and meaningless chatter that wastes time or causes division.
5. Intoxicants causing heedlessnessSurāmerayamajja-pamādaṭṭhānā veramaṇī
   Avoid substances (alcohol, drugs) and excessive engagement in activities (e.g., entertainment, social media) that lead to carelessness, impair judgment, and hinder mindfulness development.

The Three Kinds of SufferingDukkha

Understand Dukkha through these categories:

1. The suffering of painDukkha-dukkhatā
   Acknowledge physical and mental pain, loss, sadness, etc., without adding resistance or aversion, which creates secondary suffering ('the second arrow').
2. The suffering of changeVipariṇāma-dukkhatā
   Reflect on how even pleasant experiences are temporary and dependence on them leads to subtle stress, anxiety, or disappointment when they inevitably change or cease.
3. The suffering of conditionalitySaṅkhāra-dukkhatā
   Contemplate the pervasive, underlying unsatisfactoriness of being subject to birth, aging, death, and the five aggregates (khandhas) which constitute conditioned existence and are inherently impermanent and not-self.

3 Marks of ExistenceTilakkhaṇa

All conditioned phenomena are marked by:

1. ImpermanenceAnicca
   Observe the constant arising and passing away of thoughts, feelings, sounds, and physical sensations. Notice nothing is static; this reduces clinging and expectation.
2. Suffering/UnsatisfactorinessDukkha
   See how attachment to impermanent things inevitably leads to disappointment or stress when they change or disappear. Recognize the inherent unease in conditioned states.
3. Not-selfAnattā
   Investigate experiences – thoughts, body, feelings. Can you find a permanent, independent 'I' or 'self' controlling them? Notice phenomena arise and cease based on conditions, not a fixed self.

The Seven Points of Posture

(Note: Primarily from Tibetan traditions, not a specific Theravada Sutta list)

The Five HindrancesNīvaraṇa

Mental obstacles that obscure clarity.

1. Sensual desireKāma-chanda
   Recognize sensual desire when it arises in meditation. Note it ('desire') and gently return focus to your meditation object (e.g., breath). Contemplate unattractiveness (asubha) or impermanence as antidotes.
2. Ill willVyāpāda / Byāpāda
   Acknowledge aversion or ill will. Counteract it by deliberately cultivating thoughts of loving-kindness (Mettā), even towards difficult people or sensations. Understand its harmful nature.
3. Sloth and torporThīna-middha
   Notice drowsiness or mental heaviness. Counteract with: brightening the mind (e.g., visualizing light, recalling teachings), adjusting posture, brisk walking meditation, or mindful energy cultivation.
4. Restlessness and worryUddhacca-kukkucca
   Recognize the agitated 'buzzing' mind or excessive remorse/worry. Gently bring attention back to the breath or body. Sometimes focusing on a slightly broader object helps. Cultivate calm and acceptance.
5. DoubtVicikicchā
   Acknowledge skeptical doubt about the practice, teachings, or teacher. Note it ('doubt'). Recall your motivation, trust the process based on evidence seen so far, investigate wisely, or seek clarification from reliable sources.

The Four Metta Phrases

(Common practice phrases derived from Mettā Sutta)

1. May I/you be free from danger
2. May I/you be happy
3. May I/you be healthy
4. May I/you live with ease

The Five RemembrancesAbhiṇhapaccavekkhaṇa

Subjects for frequent reflection.

1. I am subject to aging, I have not gone beyond aging.
   Reflect on the inevitability of aging for yourself and others. How does this change your priorities? Use it to motivate practice and cultivate compassion, not despair.
2. I am subject to illness, I have not gone beyond illness.
   Acknowledge the fragility of health. Cultivate well-being now, but don't cling to it. Develop mental resilience for times of illness.
3. I am subject to death, I have not gone beyond death.
   Contemplate the certainty of death and the uncertainty of its time. Use this to focus on what truly matters and live meaningfully *now*. Reduces fear and procrastination.
4. I will grow different, separate from all that is dear and appealing to me.
   Reflect on the impermanence of relationships, possessions, status, and even your own body. Appreciate them now without clinging. Reduces suffering from loss.
5. I am the owner of my actionskamma, heir to my actions... Whatever I do, for good or for evil, to that will I fall heir.
   Understand that your intentional actions (kamma) shape your future experiences. Focus on cultivating skillful actions (thoughts, words, deeds). Take responsibility for your choices.

The Six Stages of Metta

(Common practice structure, derived from commentaries like Visuddhimagga)

1. Yourself
2. A good friend (or respected person)
3. A neutral person
4. A difficult person
5. All four (equally)
6. The entire universe (all beings)

The Four Brahma-ViharasBrahmavihāra

Sublime Abodes / Divine States:

1. LovingkindnessMettā
   Actively cultivate feelings of warmth, friendliness, and unconditional positive regard towards yourself and all beings, wishing them true happiness and freedom from hostility.
2. CompassionKaruṇā
   Develop empathy for the suffering of others (and yourself). Cultivate the sincere wish and intention for suffering to end. Feel into others' pain without being overwhelmed; let it motivate action.
3. JoyMuditā (Sympathetic Joy)
   Cultivate sympathetic joy – genuinely rejoicing in the happiness, success, and good fortune of others, free from envy, comparison, or resentment.
4. EquanimityUpekkhā
   Develop mental balance, stability, and impartiality towards all beings and changing life circumstances (gain/loss, praise/blame, pleasure/pain). See beings as heirs of their own kamma, responding wisely without attachment or aversion.

The Eight VicissitudesAtthalokadhamma

Worldly Conditions experienced by all:

The Three JewelsTiratana

The core objects of refuge and inspiration.

• I take refuge in the BuddhaBuddha (The Awakened One)
  Recall the qualities of the Buddha (wisdom, compassion, liberation) as inspiration and guidance for your own potential for awakening. Cultivate confidence in the path shown.
• I take refuge in the DharmaDhamma (The Teachings/Truth)
  Trust the teachings as a reliable map to understanding reality and ending suffering. Study, reflect deeply, investigate through practice, and realize the truth for yourself.
• I take refuge in the SanghaSaṅgha (The Community)
  Appreciate the support, guidance, and example of fellow practitioners (lay and monastic) committed to the path. Engage with the community for shared learning and encouragement. Recognize the value of the Ariya Sangha (noble ones).

Five Rules of Leadership

(Modern application, drawing parallels, not a specific Sutta list)

1. Have a purpose (Relates to Right Intention)
2. Have a mission (Relates to Right Livelihood/Action)
3. Have a vision (Relates to Right View)
4. Set the tone (Relates to Ethical Conduct/Speech)
5. Be mindful (Relates to Right Mindfulness/Effort)