Peter Vetsmany

Jay Feldman
Phil 307
5/5/16
The project of Buddhism is to find dukkha and end dukkha. The project
is ongoing throughout ones life as moments constantly change and
experiences shift with emotions. On the Buddhist path, one is able to become
self-aware of ones own mind and learn to empty ones cup with each
moment. In this paper, I will discuss topics in Buddhism that helps one
understand dukkha and ends dukkha. To end dukkha is to find well-being
within ones mind along with the reality, which one lives in. I will begin the
discussion with dukkha, as it is the center of destruction.
Dukkha is the suffering that arises in ones mind, the condition in
ones experiences that causes unease and can lead to existential angst.
Dukkha can cause both physical and mental suffering in ones experience.
When one is experiencing dukkha, ones emotions can build and hook on to
stories that one has created in ones own mind. Thus, ones reality
becomes distorted putting ones mind in an uncontrollable spiral.
The dukkha one has taken to be reality creates unskillful habits of
experience. One is not aware of ones actual experience because one has
taken the stories from ones dukkha and believed that to be reality. For

example, when one sees an old friend from years ago whom stole money
from ones wallet; one will create stories of the person as a thief and
immoral citizen to society. Thus, that old friend should be in jail and punished
for the crime that was committed years ago. One has brought dukkha to
ones mind by believing in the stories one has created and released
unwholesome emotions. Because one has developed the unwholesome skill
of creating stories for one to believe, one becomes attach to these
stories and the dukkha. I will discuss craving and explain the unwholesome
skill it creates.
Craving is the habitual response to feelings that are more pleasant
than unpleasant. To crave is to have dukkha because one desires an
experience or moment that one does not have in ones present moment. One
may crave for more pleasant experiences in ones life and for the unpleasant
experiences to cease. However, that is not the nature of reality. When life
unfolds, it can be pleasant or unpleasant. Craving for pleasant experiences
all the time creates dukkha and one will soon become attach to the
experiences. I will now discuss the unwholesome and wholesome of
attachment.
Attachment is to hold or grasp to a phenomenal experience. The
attempt to hold or grasp on to an experience causes dukkha because nature
is constantly changing. Buddhism is to let ones life unfold, thus one must
respond to the experiences whether pleasant or unpleasant as the moments
come and go. However, one develops an unwholesome skill to hold or grasp

on to pleasant moments thus strengthens the dukkha. One may also hold or
grasp on to unpleasant moments, which creates more dukkha like a second
arrow. However, both these moments, pleasant and unpleasant, pass but not
to one who attached oneself to the moments.
Attachment can also come in the form of fantasy stories that one
creates in ones mind which are romantic, attractive to all senses, and distort
ones view of ones actual reality. To haze ones reality is to hold true of the
fantasy stories that one creates. These stories are thoughts that disrupt the
nature of reality and ones experience. For example, one may watch the X
Files and believe the truth is out there about aliens. One may attempt to find
answers and explanation however ends up emptied handed. Ones
experience of having empty hands creates dukkha because one is never
satisfied and filled with angst by unanswered questions. These fantasies are
destructive if one is attach to them and takes it to be reality thus causes
dukkha.
The wholesome attachment is to welcome the experience that arises
and realize the moment will pass. With wholesome habits and understanding,
one will be able to enjoy the moment and change into the next experience.
The wholesome attachment is to bond with the unfolding of life, experiencing
the flow of life, and letting it pass. I will discuss wholesome and
unwholesome connecting them to attachment.

Skillful/Wholesome and Unskillful/Unwholesome thoughts is the

cause of ones dukkha. When one is skillful/wholesome, one becomes selfaware of ones mind and is able to watch the thoughts that arises. When one
realizes the thought will cause dukkha then with skillful practice, one is able
to dismiss the thought to diminish dukkha. One then develops skillful habits
and wholesome thoughts in ones mind. This is an example of the wholesome
attachment, as one understands the moment will pass. One does not focus
on the passing but focuses on the moment itself and the joy of the
experience. This is skillful and wholesome. However, if one is
unskillful/unwholesome then one will let the thought control ones mind and
thus distort ones reality that creates dukkha.
The unskillful/unwholesome mind is to let the thoughts control. One is
not aware or watching ones mind creating dukkha. The cause of dukkha is
from the emotions that arises with the thought. This habit is unskillful
because one is attach to the moment and does not experience reality. It only
creates unwholesome thoughts and habits as life continues to unfold.
Ones mind is dependent on ones wholesome or unwholesome thoughts to
have skillful or unskillful habits. I will discuss karma and make connects to
wholesome and unwholesome.
Karma is ones intentional action that becomes conditions for arising
of future effects. Buddhism focuses on the action and not the consequences.
If one kicks a rock out of anger then one will injure ones own foot.

Intentional actions are conditions for events ahead. Ones karma may be
habituated like anger or greed.
Four Immeasurables: Compassion, Sympathetic Joy, Loving Kindness
and Equanimity
Happiness/Flourishing/Well-being
Wisdom/Insight
Mind
Middle Way
Meditation: Effort, Mindfulness, and Concentration
The three forms of Buddhist meditation are sound effort, sound mindfulness,
and sound concentration. With these three, one will be able to end dukkha.
The first form is sound effort. Sound effort is the ability to pay attention
to the running thoughts and feelings in ones mind. Without realization in the
moments, we grasp to what is desirable and escape the horrid. To end this
unskillful habit of ones mind, one practices being attentive to the thoughts
and feelings that arises in every moment. If one is attentive to the quality of
the moment, when anger arises one will let go and direct ones mind away
from the unwholesome thought. Sound effort is to realize the ill thoughts
and feelings that arises to unattached ones mind from the stories. By doing
this, one is able to defuse ignorance and ill will turning it into sound
thoughts.

The second form is sound mindfulness. Ones livelihood is dependent

on ones mind stream, when ones mind is conditioned to ill views and
feelings then ones mind reacts to other moments with ill actions and
thoughts. When one is mindful, one is aware of the impermanent nature of
ones moments. Thus, when ill views and feelings arises, one is able to
control ones mind in the moment. One is able to experience how ones mind
functions and is able to retrain the mind with concentration.
The third form is sound concentration. Sound concentration is to
steady the running mind to be able to experience the thoughts and feelings.
Concentration is difficult, however, when one keeps retraining ones mind to
concentrate then one gains the sound skill to control ones mind.
The three forms work together starting with sound effort of
attentiveness to ones mind when ill thoughts and feelings arises. When ill
thoughts and feelings arises, ones mindfulness is able to control the
experience and ones sound concentration is able to recognize dukkha,
ending it.
Sunyata/Emptiness
One might refer to dukkha in the Heart Sutra as empty. When dukkha is
empty then it does not cause suffering in ones mind. Dukkha is also not an
attachment either because it is empty and does not carry meaning. Thus,
one may find from the Heart Sutra that one is empty as one changes through

the day and is present in the moment. The nature of dukkha is not
permanent in the Heart Sutra as one changes from moment to moment.
The term sunyata means emptiness and is a key teaching. Sunyata is
the true nature of moments as it is the continuous process of phenomena.
With phenomenas continuing and changing, one should not become attach
or grasp on to that moment. When one becomes attach or grasp then
dukkha will arise because one is not empty. The suffering of a loss, change,
or attachments causes the most suffering. When one chooses to hold on to
one of these then one is not able to accept the experiences in the moment.
One attempts to fill ones life with moments and experiences that do not
exist anymore thus suffering is great within ones mind.
The ending of dukkha in the Heart Sutra is by letting go of the past to
be in the present. When one releases the loss, attachments, and grasp of
unwillingness to change then one has emptied ones mind to be in the
present. One should accept that the moment is has been experienced, is
over, and to let the moment go to become empty. To be awaken is to be
empty and let the present moments happen then again experience that
moment and let it go.
When one is awaken to the impermanent of moments and no moments
are independent of everything else then one is not self-center. This also helps
end dukkha along with helping one continue to empty oneself and be in the
present moment.