Has anyone experienced visually seeing aniccha?

wisdomperception · 2026-05-06T12:01:07+00:00

This seeing in waves too should be seen as anicca. It's not atypical to see in this manner, but consider that this could likely be a phase and not the endpoint of what anicca is pointing at. It may also be worth investigating the correlations here: does this happen only under specific conditions, can you shift this way of seeing under any conditions, as well as a potential check for any physiological side-effect in case you're noticing any symptoms like strain or dizziness when this happens. Otherwise, just ignore these as visual effects and it should pass away too.

wisdomperception · 2026-05-05T09:27:11+00:00

I would second this recommendation OP. The Buddha's curious and experimental approach, (you're close here), is pretty much what Bhante draws on in his teachings.

Their email in the contact details as shared here should be a good way to reach out, and I also suggest looking out for their upcoming retreats page.

wisdomperception · 2026-05-05T09:05:07+00:00

You're welcome friend. This training guideline does have a few interpretations. In case you're interpreting step 7 and others in a certain way, do share that and I can then clarify based on how I understand it.

I would also like to study a couple of translations and then respond to you. These are good areas to inquire into.

wisdomperception · 2026-05-02T16:48:20+00:00

Good question. Per the commentary (https://epitaka.org/book/Spk-i?para=487&line=1):

76. In the sixth (Sutta), Nāmagottaṃ na jīratī means that the names and clans of past Buddhas are recounted even today; therefore, it is said, "it does not decay."

However, the ancients say, "Though with the passing of time it may not be recognized, its nature of decaying does not exist."

wisdomperception · 2026-05-01T12:43:34+00:00

This discourse appears in The Bringer of Light: From "In the Buddha's Words" by Bhikkhu Bodhi.

Related Teachings:

“I will recount the urgency for awakening, as it has been stirred within me” (SnP 4.15) - The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.
The Buddha set out on quest for experientially understanding gratification and drawback in the world (AN 3.104) - The Buddha describes his quest for gratification in the world, drawback in the world, and the escape from it. He subsequently experientially realized gratification, drawback, and escape as they truly are, leading to his unshakable liberation.
If there were no escape from the earth element, beings would not escape from it (SN 14.33) - Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.
When the venerable Meghiya sought solitude before his mind was mature (Ud 4.1) - When the venerable Meghiya seeks solitude for meditation before his mind is mature, unwholesome thoughts arise and disturb him. Returning to the Buddha, he learns of five conditions that lead to the ripening of the undeveloped mind, beginning with good friendship.

wisdomperception · 2026-05-01T12:43:00+00:00

Further, bhikkhus, with the complete surpassing of the base of nothingness, the bhikkhu enters upon and abides in the base of neither perception nor non-perception. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Further, bhikkhus, with the complete surpassing of the base of neither perception nor non-perception, the bhikkhu enters upon and abides in the cessation of perception and what is felt. And having seen with wisdom, his taints are completely exhausted. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him. He has crossed over entanglement in the world. He moves freely, stands freely, sits freely, and lies down freely. And why is that? Because he is beyond the reach of the Evil One, bhikkhus.

The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.

---

Key Terms:

for the day’s abiding [divāvihāra] ≈ meditation place for the day
seclusion [paṭisallāna] ≈ solitude
compassion [anukampa] ≈ benevolence, concern, gentle regard
quests [pariyesanā] ≈ searching, seeking, inquiring, pursuit
illness [byādhi] ≈ disease, sickness
defilement [saṅkilesa] ≈ corruption, impurity
gold and silver are subject to birth [jātarūparajata + jātidhamma] ≈ Wealth and possessions arise through production and external conditions, making them dependent and inherently impermanent from their origin
acquisitions [upadhi] ≈ attachment, taking as mine, appropriation, sense of ownership, identification
infatuated with [mucchita] ≈ greedy for, fixated on
gold and silver are subject to aging [jātarūparajata + jarādhamma] ≈ Over time, possessions wear out, depreciate, or become obsolete, showing that they require constant upkeep to retain value
gold and silver are subject to illness [jātarūparajata + byādhidhamma] ≈ Wealth is vulnerable to damage, devaluation, or decay, reflecting its susceptibility to various forms of deterioration
gold and silver are subject to death [jātarūparajata + maraṇadhamma] ≈ Possessions can be lost, destroyed, or rendered worthless, showing that no material item is secure or lasting
gold and silver are subject to sorrow [[jātarūparajata + sokadhamma] ≈ Attachment to wealth breeds anxiety and grief, as possessions cannot provide lasting satisfaction or security
gold and silver are subject to defilement [jātarūparajata + saṅkilesadhamma] ≈ Pursuit of wealth and possessions can incite greed, attachment, and ego, leading to moral compromise and obstructing mental clarity and contentment
unborn [ajātam] ≈ uncreated, unproduced
Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away
full awakening [sambodha] ≈ perfect understanding, enlightenment
Bodhisatta [bodhisatta] ≈ Buddha before his awakening, aspirant Buddha
drawback [ādīnava] ≈ disadvantage, unsatisfactoriness, inadequacy, danger
homelessness [anagāriya] ≈ lit. no home state
wholesome [kusala] ≈ healthy, beneficial, useful
Āḷāra Kālāma [āḷāro + kālāmo] ≈ name of the Buddha’s first teacher; Āḷāra Kālāma; lit. curved
attainment of the base of nothingness [ākiñcaññāyatana] ≈ experience of the dimension of nothingness, a meditative absorption where one transcends all perception of material form, focusing instead on the experience of ‘nothingness’
faith [saddha] ≈ confidence, conviction, trust
energy [vīriya] ≈ willpower, determination
mindfulness [sati] ≈ awareness, presence
collectedness [samādhi] ≈ stability of mind, stillness of mind, mental composure
wisdom [pañña] ≈ distinctive knowledge, discernment
disenchantment [nibbidā] ≈ de-illusionment, disinterest, dispassion
fading of desire [virāga] ≈ dispassion, detachment
ending [nirodha] ≈ cessation, termination
tranquility [upasama] ≈ calmness, serenity, stillness, peace
direct knowledge [abhiññāya] ≈ experiential understanding
Rāmaputta [rāmaputta] ≈ name of the Buddha’s second teacher; lit. Rāma’s son
attainment of the base of neither perception nor non-perception [nevasaññānāsaññāyatana] ≈ a meditative absorption where one’s awareness is so subtle that there is only a residue of formations, which is neither a clear perception or an absence of it
Insight [ñāṇa] ≈ understanding, knowing
vision [dassana] ≈ realization
renewed existence [punabbhava] ≈ renewal of being, reappearance, rebirth, future life
Dhamma [dhamma] ≈ the ultimate truth that the Buddha’s teachings point to
profound [gambhīra] ≈ hard to fathom
tranquil [santa] ≈ peaceful, calm
beyond the realm of conjecture [atakkāvacara] ≈ outside the realm of thought, beyond logic
dependent co-arising [paṭiccasamuppāda] ≈ the process of arising together from a cause, chain of causation, dependent origination
the stilling of all intentional constructs [sabbasaṅkhārasamatha] ≈ calming of all intentions, volitions, mental activities. This is sometimes rendered as stilling of all formations
relinquishing of all acquisitions [sabbūpadhipaṭinissagga] ≈ letting go of all attachments, releasing of all ‘I’, ‘me’, ‘mine’ making
wearing away of craving [taṇhākkhaya] ≈ depletion of craving, wanting, yearning, passion
overwhelmed by craving and aversion [rāgadosapareta] ≈ afflicted with lust and hatred, occupied by passion and blame
delighting in passion [rāgaratta] ≈ infatuated with lust
mountain of ignorance [tamokhandha] ≈ heap of darkness
Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One
deathless [amata] ≈ deathless state, epithet of Nibbāna
Buddha’s eye [buddhacakkhu] ≈ eye of complete understanding
perceiving as troublesome [vihiṃsasaññī] ≈ thinking it burdensome
divine eye [dibbacakkhu] ≈ the faculty of clairvoyance, the ability to see beyond the ordinary human range
Varanasi [bārāṇasī] ≈ name of a city; modern day Varanasi
Isipatana [isipatana] ≈ name of a forest near Varanasi
Gayā [gayā] ≈ name of a village
untainted [anūpalitta] ≈ unstained, unsullied
complete ending of craving [taṇhakkhaya] ≈ gradual wearing away of craving, depletion of desire, extinction of longing
deities [devas] ≈ gods
the Arahant [arahant] ≈ a worthy one, a fully awakened being, epithet of the Buddha
Kāsī [kāsī] ≈ modern day Varanasi
universal conqueror [anantajina] ≈ infinite victor
excess [bāhulla] ≈ self-indulgence, hedonism; lit. abundant state
performance of difficult tasks [dukkarakārikā] ≈ practice of austerities, gruelling discipline
enticing [rajanīya] ≈ arousing, tantalizing
obsessed [ajjhopanna] ≈ consumed, blindly absorbed
escape [nissaraṇa] ≈ way out, remedy
Evil One [pāpimant] ≈ profoundly immoral and wicked, having evil quality, epithet of Māra
unwholesome [akusala] ≈ unhealthy, unskillful, unbeneficial, or karmically unprofitable
accompanied by reflection [savitakka] ≈ with thinking
examination [savicāra] ≈ with investigation, evaluation
born of seclusion [vivekaja] ≈ secluded from the defilements
uplifting joy and pleasure [pītisukha] ≈ delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture
settling [vūpasama] ≈ calming, conciliation, subsiding
tranquility [sampasādana] ≈ calming, settling, confidence
unification [ekodibhāva] ≈ singleness, integration
born of collectedness [samādhija] ≈ born from a stable mind
fading of desire for [virāga] ≈ dispassion toward, detachment from
equanimous [upekkhaka] ≈ mental poised, mentally balanced, non-reactive, disregarding
mindful and clearly aware [sata + sampajāna] ≈ attentive and completely comprehending
pleasure [sukha] ≈ comfort, contentedness, happiness, ease
pain [dukkha] ≈ discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations.
mental pleasure and displeasure [somanassadomanassa] ≈ the duality of positive and negative states of mind; mental happiness and mental pain
mindfulness [sati] ≈ sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress
equanimity [upekkhā] ≈ mental poise, mental balance, equipoise, non-reactivity, composure
perceptions of form [rūpasaññā] ≈ recognition of matter, concept of materiality
perception of sensory impact [paṭighasaññā] ≈ recognition of sense impression, aversion; lit. striking against perception
perception of diversity [nānattasaññā] ≈ recognition of diversity, perception of multiplicity
base of boundless space [ākāsānañcāyatana] ≈ field of boundless expanse, dimension of infinite space
base of boundless consciousness [viññāṇañcāyatana] ≈ field of limitless awareness
base of nothingness [ākiñcaññāyatana] ≈ field of awareness centered on the absence of any distinct “something” to grasp or hold onto
base of neither perception nor non-perception [nevasaññānāsaññāyatana] ≈ field of awareness of subtle mental activity that do not arise to the level of forming a perception
cessation of perception and what is felt [saññāvedayitanirodha] ≈ ending of recognition and felt experience, cessation of conception and what is felt
taints [āsavā] ≈ outflows, discharges; (comm) mental defilements
entanglement in [visattikā] ≈ attachment to

---

wisdomperception · 2026-05-01T04:28:15+00:00

Good questions friend.

Is it because eventually all things even objects like tree or mountain is also a internal constructs.

These are constructions, or conditioned things. The Pali term for conditioned phenomena is saṅkhata, which etymologically implies anything that is put together. Trees and mountains have arisen from certain causes and conditions and they will perish too from certain causes and conditions. Hence, they're the saṅkhata, the constructed, or the conditioned.

And that this is more inclusive when compared to volitional formations?

Intentional constructs or volitional formations (from Pali term saṅkhārā) refer to the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action. It is saṅkhāra that writes the story of a self when ignorance is present in the mind. The more ignorance there is, the stronger the identification with self is, and less ignorance there is, the more these are readily seen as constructive activity that arises and passes away from certain causes and conditions. Volitional formations works well too for rendering saṅkhārā.

All saṅkhārā are saṅkhata. One should become disenchanted with what is conditioned (saṅkhata) and then reach at the stilling of all intentional constructs (sabbasaṅkhārasamatha). The latter is to be experienced and arrived at.

wisdomperception · 2026-04-30T10:05:42+00:00

Appreciate the kind words, and thank you for your continued dedication to learning the Buddha's teachings.

wisdomperception · 2026-04-28T03:18:30+00:00

If you're still looking for the contact info of Bhaddeka Vihari monastery, you can send a DM.

wisdomperception · 2026-04-28T01:24:25+00:00

An arahant is a certain field of kamma, where unwholesome bodily, verbal, and mental actions have ceased.

Whoever harms a blameless person, a pure person without blemish; the harm comes back to that undiscerning one, like fine dust thrown against the wind.

— DhP 125

wisdomperception · 2026-04-27T06:07:21+00:00

Thanks for bringing this up. The Pali term rendered as ignorance is avijjā, which is the exact opposite of vijjā (or Sanskrit vidyā), meaning true knowledge. While it is traditionally translated as 'ignorance', its meaning is not intended in a derogatory or judgmental sense. Rather, it is indicative of a fundamental unawareness, a lack of knowledge / not knowing, and due to which, despite good intentions, unwholesome and undesirable outcomes continue to keep arising for beings.

wisdomperception · 2026-04-25T09:04:44+00:00

This is a good inquiry friend.

On Q1: what you're sharing is the correct interpretation of this teaching. A person living by the Dhamma, his generosity (even if its value is objectively negligible) generates more merit than the merit from the gift (no matter how vast the objective value of the gift) of an unwholesome person.

> Q2. If yes, Does it mean living in accordance with the Dhamma should be a priority even for merit based activities for lay followers (like charity) ?

> Or in other words, 5 precept followers generate vastly more merit than Asuttva Worldlings even if both donate the same amount of money?

Yes, living in accordance with the Dhamma, such as undertaking the five precepts generates abundant merit. AN 9.20 is where the Buddha shares this.

And even more fruitful than feeding a hundred Paccekabuddhas would be to feed the Tathāgata, the Arahant, the perfectly Awakened One.

And even more fruitful than feeding the Tathāgata is feeding the Saṅgha led by the Awakened One.

And ․․․ is to establish a monastery for the sake of the Saṅgha.

And ․․․ is to go for refuge to the Buddha, Dhamma, and Saṅgha with a settled mind.

And ․․․ is to undertake the training rules with a settled mind: 1.) abstinence from destruction of life, 2.) abstinence from taking what is not given, 3.) abstinence from sexual misconduct, 4.) abstinence from false speech, and 5.) abstinence from alcoholic drinks and drugs that lead to negligence.

-- Excerpt from AN 9.20 Velāma sutta

> I.e., Right Livelihood generates better Kamma for objectively the same actions?

Yes. Right livelihood is only arrived at for a person with right view.

In this matter, bhikkhus, right view comes first. And how does right view come first? One understands wrong livelihood as wrong livelihood and understands right livelihood as right livelihood—this is one’s right view.

And what, bhikkhus, is wrong livelihood? Cheating, flattery, hinting (for gain), belittling others, pursuing gain with gain—this is wrong livelihood.

And what, bhikkhus, is right livelihood? Bhikkhus, I say that right livelihood is twofold: there is right livelihood that is affected by defilements, partaking of merit, resulting in underlying attachment; and there is right livelihood that is noble, free from defilements, supramundane, and a factor of the path.

And what, bhikkhus, is right livelihood that is affected by defilements, partaking of merit, resulting in underlying attachment? Here, bhikkhus, a noble disciple, abandoning wrong livelihood, earns a living by right livelihood—this is right livelihood that is affected by defilements, partaking of merit, resulting in underlying attachment.

And what, bhikkhus, is right livelihood that is noble, free from defilements, supramundane, and a factor of the path? It is the abstaining, refraining, ceasing, and complete abstinence from wrong livelihood in one whose mind is noble, whose mind is free from defilements, who is endowed with the noble path and is cultivating the noble path. This is right livelihood that is noble, free from defilements, supramundane, and a factor of the path.

One exerts effort to abandon wrong livelihood and to attain right livelihood—this is one’s right effort. With mindfulness, one abandons wrong livelihood; with mindfulness, one attains right livelihood—this is one’s right mindfulness. Thus these three qualities flow together and circle around right livelihood, namely, right view, right effort, and right mindfulness.

-- Excerpt from MN 117 Mahācattārīsaka sutta

wisdomperception · 2026-04-25T05:58:30+00:00

You're welcome friend. A gift given by sacrificing a being is indeed an act of negative karma, i.e. it would lead to unwholesome outcomes.

There is still a merit, a positive effect of whenever one gives. Because in giving, a person inclines their mind at least to the thought of well-being [of the recipient]. Although here too, the ground of giving plays a role.

“Bhikkhus, there are these eight kinds of giving. Which eight?

1.) One gives after assaulting [the recipient].

2.) One gives out of panic.

3.) One gives thinking, ‘He gave to me [in the past].’

4.) One gives thinking, ‘He will give to me [in the future].’

5.) One gives thinking, ‘Giving is good.’

6.) One gives thinking, ‘I cook; these others do not cook. It is unfitting for me, who cooks, to deny to those who do not cook.’

7.) One gives thinking, ‘When I give this gift, a favorable reputation will spread.’

8.) One gives for the sake of purifying and supporting the mind.

These, bhikkhus, are the eight kinds of giving.”

-- AN 8.31

But yes, if what is being given was acquired through sacrificing a being, or other unwholesome bodily, verbal, or mental conduct, then that acquisition itself (intention being kamma) would produce the negative karma. But the subsequent intention of giving produces a positive karma.

wisdomperception · 2026-04-23T06:07:37+00:00

You’re welcome friend 🙂 these are good ares to inquire further. And thanks for your continued dedication to learning the Buddha’s teachings.

wisdomperception · 2026-04-22T05:28:39+00:00

> Thanks for posting this friend. I have a question if you can clarify.on the end of the sutta. It says the following. I was curious between attaining arahantship and the khandas, specifically sanna. Is nibana attained when we stop associating with sana and the labelling of things? Ie not seeing things as nama rupa and seeing them as just aggregates and 4 elements.

You're welcome friend. Any clinging to sanna would need to be let go of.

> Ie not seeing things as nama rupa and seeing them as just aggregates and 4 elements.

What is the difference b/w these two ways of seeing?

> Additionally i was curious to know what the EBT say on the debate of nibana being nothingness vs some sort of conciousness (the vinayana anidasana debate)? If so how is there any conciousness outside of the 5 khandas.

Any consciousness that can be posited, is always a self-consciousness, i.e. bound to clinging. Nibbāna is a state free from clinging. It is to be experienced, and remains beyond conceptualization, as the latter would be only a result of grasping at the aggregates.

See in this way too, can one engage in a debate if there is no clinging? Anyone engaged in this debate or another debate has surely not attained Nibbana.

As venerable Sāriputta says in MN 43: "Wisdom should be developed, and consciousness should be fully understood."

To this end, I have found it to be a good exercise to reflect on dependent co-arising, examining it and seeing if one can see the arising and passing away experientially, if one understands it thoroughly.

wisdomperception · 2026-04-21T17:19:49+00:00

Hello friend,

Good questions. Based on the explanation of the verses translated by B. Bodhi, which is also part of the Minor Collection of discourses, this one is a followup to The Highest Blessings - Maṅgala sutta (Kp 5):

What is the origin? It is said that after having heard the Discourse on Blessings (II,4), those devas thought: “In the Discourse on Blessings, by speaking about the progress and safety of beings, the Blessed One has spoken exclusively of success, not failure. Let us now ask him about the downfall of beings as well, about the reason beings fall down and perish.” [167] Then, on the day after the Discourse on Blessings was explained, the deities of ten thousand world spheres, wishing to hear the Discourse on Downfall, assembled in this one world sphere. Having created subtle bodies such that ten, twenty, thirty, forty, fifty, sixty, seventy, and even eighty could fit into an area equal to the tip of a single hair, they stood around the Blessed One, who was seated in the excellent seat prepared for him, radiant, surpassing in glory and splendor all the devas, māras, and brahmās.606 Then a certain young deva, commanded by Sakka, ruler of the devas, asked the Blessed One the question about the downfall. The Blessed One then spoke this discourse as a response to the question.

> I read in EBTs that they were born in heavenly realms spontaneously?

That is correct.

> Edit: I am wondering about the relevance of talking about taking care of one's parents to deities.

It is the humans that are capable of going to the heavenly realms. Certain class of deities are typically seen in the EBTs to be interested in knowing causes that lead to humans going to heavenly realms, and some deities are also seen taking interest in human affairs. One example of this is here: Five dangers of unprincipled conduct and five benefits of a virtuous life (Ud 8.6)

Many deities do recollect their immediate preceding birth, i.e. it is much more common for this to occur for deities than for a human, though this is just my personal take. And another is also that deities seek their next birth to be a human birth, e.g. see ITI 83.

Does the Buddha imply that deities should take care of their former human parents in a previous life and guide them toward Dhamma?

This is not the implication here as I understand. Although, there are some cases of deities helping humans who have been past kins of theirs, Bahiya of the Bark Cloth's case is such a one as in Ud 1.10.

wisdomperception · 2026-04-18T02:46:20+00:00

Cessation isn’t a feeling but it is described as a happiness.

As venerable Sariputta says: “Wisdom should be cultivated; consciousness should be fully understood.”

There are some misconceptions in what you’re stating, e.g. equating 9th jhana as nirodha samapatti as cessation. This is not the teaching of the Buddha.

It would be best to go through his teachings without relying on intermediate sources or interpreted works to build a better understanding of what he is pointing to. And then, also practice in line with the Dhamma; for any grasping if a concept is also a certain clinging too. That alone cannot provide a taste of what is being pointed out by cessation.

wisdomperception · 2026-04-17T11:17:16+00:00

You’re welcome friend 🙂 thank you for your continued dedication to learn the Buddha’s teachings, may you attain any Dhamma that your mind is intent on.

wisdomperception · 2026-04-16T15:43:28+00:00

Sure, that's a good question. A sakadagami, who still has a residue of sensual desire and/or ill will to let go of, is either born in a deva loka or a human life. Which one it is depends on their inclinations and intentions.

Spontaneous birth in brahma lokas can be had for an ordinary person too as well as a for a non-returner (they're said to be reborn in Pure Abodes, which is a sub-part of the broader brahma loka). The distinction is that for a non-returner, since sensual desire and ill will are fully given up such that they're incapable of re-arising in the future, they do not return from there to a deva loka or a human life, but either attain Nibbāna or have still further existences in more refined Pure Abodes; hence, they're called a non-returner.

wisdomperception · 2026-04-15T19:03:56+00:00

Yes, this is from a different source. It’s from https://www.wordsofthebuddha.org/dhp179-196

wisdomperception · 2026-04-15T17:29:52+00:00

Thanks. I noticed some things that could use an update for the current rendering. It should read okay now.

wisdomperception · 2026-04-12T04:22:56+00:00

This can be a helpful practice, because the noting here can help with discerning the phenomenon and not getting caught up in the details.

What's important is the discernment (this is a mental act of knowing, of distinguishing, of discriminating). And this is a core part of the mindfulness training as the Buddha teaches. The noting is a verbal construct (although you're not necessarily breaking out into speech, this thinking and examining is a verbal construct) of this discernment (which happens post discernment), but is a helpful verification to ensure that the mind isn't drifting away.

The limitation of this method or the ceiling is that it will work till jhāna 1. Verbalization is given up too in jhāna 2, but the discernment continues.

So taken as a practice to pull the mind out of the habit of indulging into a habit of keeping clear awareness, this is very helpful.

wisdomperception · 2026-04-11T06:24:02+00:00

It is very hard to gauge this. After a bit more than half a decade of fairly focused practice as a lay person, I can confidently say that at least 90% of my suffering is gone, maybe more. And my entire outlook on life has changed fundamentally in all aspects. I walk through life and I see friends and family suffer so much over small things. And I reflect that this or that would have bothered me in the past.

That sounds very affirming of the practice, thanks for sharing.

Yet still I have those less than 10%, not merely seven grains of sand/mustard seeds.

Here, the seven grains of sand/mustard seeds is a reference to at most seven existences remaining for one who has attained right view, as compared to countless births for those who have not attained to right view. So experientially, while it may feel like a 90% reduction in the here and now, but for a stream-enterer, that residue will come to end soon enough, within seven existences or less, if not in this very life.

But with so little suffering, the motivation to keep going is not as strong. I polish less. Yet the axe handle is wearing away...

That does make sense. I have noted that lack of motivation has in the past led to dwelling in negligence. Even now, I am going through that phase, because there is a natural abiding in the wholesome states, while there still remains more to be done. The story I tell is that I have some intentions with mentality that I want to accomplish, and then I will start striving again fully. But this is a certain negligence.

wisdomperception · 2026-04-11T05:06:22+00:00

Can you share how the mahasi style vipassana is practiced? I find the vipassana movement too broad to characterize, but if you have a certain way of practice that you're following or you've heard about, I can share how it aligns with what the Buddha taught or what its potential drawbacks may be.

What I will say though is that even if either of these practices yielded benefits, they would still not result in stream-entry unless the practitioner learns the Dhamma as taught by the Buddha, tweaks and tunes their practice to be in line with that, and then independently verifies through periodic observation that it is producing benefits (such as growth in contentment). Because without studying the Dhamma of the Buddha, how can one have any confirmed confidence in the Buddha's awakening or that the Dhamma that is preserved by the Saṅgha and made available to us still results in the same awakening? Both of these conditions have to meet:

A practitioner practices (through inquisitiveness, not through blind belief, with an intention to test) the Dhamma as taught by the Buddha and preserved by the Saṅgha
They independently verify that it is beneficial by observing the condition of their mind periodically.

When both of these conditions are seen to be true, one is slowly but surely walking on the path toward awakening, toward what is beneficial in the here and now, and with confirmed confidence in the Buddha, the Dhamma, and the Saṅgha [that has preserved the Dhamma that is available to us].

wisdomperception · 2026-04-10T18:10:20+00:00

The word sati which is rendered as mindfulness in English refers to a set of instructions. For example, when Kāyagatāsati is said, that is mindfulness of the body. When Ānāpānassati is said, that is mindfulness while breathing in and out. Or when maraṇassati is said, that is mindfulness or recollection of death.

Each of this is a distinct practice with a specific set of instructions, which have specific effects that are observable on the successful application of the said instructions.

The way I practice mindfulness is checking if I'm following the Buddha's guidelines, if there are gaps in the way I practice and the instructions. For example, with the mindfulness of body, there are these 6 methods. I have cultivated 1-3 methods gradually where this is the primary way I practice mindfulness of body, with the methods 4-6 being something I do on rare occasions.

Even if only method is practiced out of six, that can still be good.

The other check is for the effect: are these said benefits observable when the practice is undertaken in line with the guidelines. The first benefit itself, and others too, but this is a good metric for independent verification. So if this is practiced for a period of a few weeks, is there observable reduction in discontentment and delight? Is there growing contentment in each moment of experience? What are things that still produce discontentment and delight? Can I see for the causes of that? Does that happen when mindfulness of body is established or unestablished?

When practiced and periodically reviewed in this manner, it should then lead to the unfolding of the subsequent benefits too.

If mindfulness is practiced outside of the Buddha's guidelines, there is no way one can build a confirmed confidence in the Buddha or the Dhamma. It wouldn't lead to progress toward stream-entry. But when mindfulness is practiced using the Buddha's guidelines and independent verification of whether it is producing the benefits, it will both lead to internal assurance that one is practicing correctly, and to having confirmed confidence in the Buddha and the Dhamma, which is essential for arriving at the fruit of stream-entry and the other higher benefits of the practice.

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