What do you want: peace or pleasure?

Numerous times throughout the Suttas, the Buddha says or suggests that peacefulness and renunciation are the most pure, stable forms of happiness and escape from suffering. But most Buddhists I meet seem more interested in less pure, more unstable, more craving-oriented forms of escaping suffering (e.g., pleasure, wealth, etc.). This seems to be the issue that separates serious Buddhists from not-so-serious.


A paradox between monism and enlightenment

If, as I understand Mahayana-based Buddhisms to teach, we are all really one big monistic/unified Mind/Being, which is supposedly happier as Itself than as a suffering human, why doesn’t one person’s becoming enlightened cause everyone to become enlightened? When the Mind learns of its delusion from one person (e.g., Gautama Buddha), why doesn’t It correct Itself and stop manifesting this world?

Surviving death

The death of a loved one, or having serious health problems oneself, has a way of highlighting the pettiness and pointlessness of much of daily life. What things might survive death? Personal afterlife (liberation, redemption, salvation, etc., depending on your views) and personal legacy (e.g., children and their inheritence, one’s own tangible and intangible contributions to the world, maybe choosing to live/die in a location where one would like to be reborn, etc.) are the main things I can think of. Except as things pertain to either afterlife or legacy, most everything else seems like short-term issues about which one shouldn’t get too stressed or invested.


Did the Buddha ignore God(s)?

One thing I find puzzling about the 10 Unanswered Questions and Poisoned Arrow parable in the Pali canon is that they seem to ignore the existence of devas and/or a personal/interactive creator God. If such beings exist, why can’t we just ask them for the answers to those questions? Why do we have to find the answers ourselves? Is Buddhism saying that such beings don’t exist, that such beings are inaccessible or unreliable for some reason (e.g., they live outside of time in a nirvana-type state, or they might not be truthful), or that the answers are beyond human comprehension? What experiences had the Buddha had that allowed him to make such an absolute “it’s useless to try to answer these questions” statement? Though a great achievement, if the Buddha only (re-)discovered, but did not create, nirvana, how could he be sure that he knew the full reality of nirvana (e.g., that nirvana is truly eternal or how nirvana compares with the rest of the universe)? Why did the Buddha not feel it appropriate or necessary to acknowledge whoever or whatever underlies, supports, etc. nirvana? Was, or is, God(s) offended by being ignored or taken for granted in this way?


Selfless virtue

Developing virtues/merits for selfish reasons (e.g., for the karmic, physical, or social benefits) still contains a degree of unvirtuousness (i.e., a delusion of self). In my opinion, the point of being virtuous (and of Buddhism in general) is to completely cleanse this samsaric mind-body complex of whatever is obstructing it from becoming nirvanic, not to seek a nice future/rebirth in samsara.

Heaven might be so luxurious and pleasurable that beings there never think about nirvana or about making more merit, and, according to the seed-and-fruit concept from early Buddhism (i.e., that one instance of karma causes/conditions only one outcome), once the merit that is supporting a heavenly life runs out, one’s next rebirth may not be heavenly.


Buddha statues as representations of nirvana

Buddha images and statues might be the best representation of the early Buddhist notion of nirvana that is possible in this world, namely: existence without causality, where one thing doesn’t become another, nothing changes, “inflows” (physical or sensory input) don’t result in “outflows” (thoughts, words, or deeds) — like eternal statues with unchanging minds.


Constructing the present

“The present moment is not an absolute. It’s something that you’re [unconsciously] fabricating, and the goal of the practice is to learn how to fabricate it in a new [nirvanic] direction…. The present is here to be used, and the teachings are here to teach us how to use it wisely” (Thanissaro Bhikkhu, “The Use of the Present,” 2016-11-28).