Chapter 19 Chapter 17 The Four Noble Truths

True happiness comes from the heart, and cannot be measured by money, power, glory, and conquest. If you obtain or misuse these worldly things by illegal means such as coercion, or even treat these worldly things with an obsessive attitude, they will become the pain and suffering of the possessor. source of grief. - Nalanda Truth (sacca) is the truth of truth, and its Sanskrit is satya, which means an indisputable fact. According to Buddhism, there are four truths related to sentient beings. (1) In the Boundary Sutra, the Buddha said: "In this six-foot-long body, and its thoughts and thoughts, I say the world, the beginning of the world, the end of the world, and the causes of the end of the world." (2)

- In this unique passage, world (loka) means suffering. This profound scripture talks about the Four Noble Truths of the Buddha's truthful wisdom.Whether the Buddha is born or not, this truth remains unchanged.Buddha revealed this truth to this deluded world.They do not change over time because they are constants.The Buddha realized this truth alone without anyone's help.He himself said: "They are unheard of before." Therefore, the statement that "Buddhism is a natural development of Hinduism" makes no sense. We have to admit it though.Some basic theories are common to both parties, but only because they co-exist in constant principles.

These truths are called the Noble Truths (ariyasaccani) in Pali.This is so because they were discovered by the greatest sage (ariya), the Buddha who was free from lust. The first truth is about suffering (dukkha). In English, due to the lack of corresponding equivalent words, it is interpreted as suffering and sorrow. The feeling of dukkha (suffering) means unbearable (du=difficult, kha=endurance), as an abstract truth, dukkha (suffering) means du (abominable) and kha (empty).The world is based on suffering, so it is hateful; the world has no substance, so it is empty. So dukkha (suffering) has the meaning of abominable emptiness.

Ordinary people only see the surface of things, but saints see the essence of things as they really are.For the saints, life is suffering.In this world of human beings beset by illusory pleasures, the holy ones cannot find any real happiness.Material comforts are nothing more than the satisfaction of certain desires.Once the object of desire is obtained, it produces aversion.Desires are never satisfied. All sentient beings are born (jati), and with birth come old age (jara), sickness (vyadhi) and finally death (marana). No one is immune from these four inescapable sufferings. It is also suffering to hope to be frustrated.We don't want to be with people and things we hate, and we don't want to be separated from people or things we like.However, we don't always get what we want.What we don't expect or desire often just doesn't come to us.Sometimes these unexpected, unfavorable situations become so intolerable that they are painful.Weak and ignorant people have to commit suicide, as if all problems will be solved.

True happiness comes from the heart, and cannot be measured by money, power, glory, and conquest. If you obtain or misuse these worldly things by illegal means such as coercion, or even treat these worldly things with an obsessive attitude, they will become the pain and suffering of the possessor. source of grief. Generally speaking, sensuality is the greatest and only happiness of ordinary people.There is no doubt that the anticipation, gratification, and remembrance of these fleeting material pleasures give a temporary pleasure, but they are delusional illusions.According to the Buddha, non-attachment (viragata) or transcending material enjoyment is more blissful.

In short, the body of the five aggregates is the cause of suffering. We should carefully analyze and verify the First Truth of Suffering.This truth is established in terms of sentient beings and all aspects of their lives.This kind of examination allows a person to know exactly who he really is. The cause of suffering is greed or attachment, which is the Second Noble Truth. "Dharma Sentence Sutra" enters the 216th verse: Desire to be excellent, desire to be fearful, completely free from desire, without worry and without fear. This greed is a powerful underlying mental force, and it is the main source of suffering in most lives.It is this greed of varying sizes that guides all beings to reincarnate in this mother-in-law world, forcing all beings to cling to all forms of life.

Upon attaining the holy fruit (sakadagami), gross forms of greed are diminished, and when attaining the holy fruit of non-return (anagami) is completely eradicated, the subtle forms of greed can be eradicated only by attaining the attainment of arahant. Only by cultivating the middle way preached by the Buddha can we eradicate suffering and greed, so as to achieve the bliss of Nirvana. The third noble truth is the complete end of suffering, that is, Nirvana, which is the highest ideal of Buddhism.Nirvana is achieved by the total elimination of all forms of lust. Abandoning all inner attachments to the external world, sentient beings see Nirvana with the eyes of Dharma. (3)

This Noble Truth must be realized by practicing the Noble Eightfold Path, the Fourth Noble Truth.This supreme path is the only short-cut path to Nirvana.It eschews extreme self-asceticism, which impairs the intellect, and extreme self-enjoyment, which hinders moral development. Noble Eightfold Path: 1.see samma ditthi 2.positive thinking samma samkappa 3.Right speech saSamma vaca 4.Zhengye samma kammanta 5.right livelihood samma ajiva 6.right effort samma vayama 7.mindfulness samma sati 8.Zhengding samma samadhi 1.Right view is the correct perception of the Four Noble Truths.In other words, knowing yourself as you really are.As stated in the "Border Sutra", this truth is related to the six-foot drive of human beings.

The key to Buddhism is this right view. 2.Clear and correct perception leads to clear thinking.So the second of the Noble Eightfold Path is right thinking.Right will, or right aspiration do not really express the original meaning of Pali (sammasamkappa). Right thought or right conception may be more original. Right thinking is probably the most original equivalent. For lack of a better translation, samkappa can be called the mental state (vitakka) of the primordial effect (seeking), an important spiritual state that eliminates wrong views and thoughts.Prompt other subsidiary morals to reach the end.

Human thinking can defile or purify oneself. Human thinking shapes one's character and controls one's destiny.Good thinking tends to ennoble a person.Likewise, evil thinking leads to the downfall of a person.Sometimes a single thought can destroy the entire world. Right thinking plays a dual role, that is to remove defiled thinking and develop pure thinking.In special relation to this, there are three right thoughts: (1) Nekkhamma abandons worldly pleasures or selfishness, and deals with attachment, selfishness or possession. (2) Avyapada is kind, benevolent, benevolent, and treats anger, hatred or anger.

(3) Avihimsa is harmless, compassionate, remedial, cruel or heartless. These good and evil energies are stored in all living beings. As long as we are ordinary people, at any unexpected moment, these evil forces will be revealed with amazing power. The stream of human consciousness is completely purified. In this world of delusion, attachment and hatred, coupled with ignorance, are the main reasons for the existence of all evils. "Greed is the enemy of the whole world. It is through craving that all evils gain access to sentient beings. When this craving is hindered by some factor, it transforms into intense resentment." A person is either obsessed with the pleasing outside world, or detests hateful things.Because of love and attachment, people indulge in material enjoyment and find ways to satisfy their desires.Out of hatred, people shy away from hateful things, even destroying them, because their presence causes anger.Once people abandon the ego because of the inner wisdom of reality, then greed and hatred will naturally disappear. The 251st verse of Dhamma Sutra: No fire like greed, no attachment like anger, no net like ignorance, no river like craving (1) Nekkhamma, in the process of climbing the spiritual ladder, people gradually give up their attachment to material happiness step by step, just like growing children gradually throw away beautiful toys.As a child.They cannot be expected to possess adult understanding, nor can they be fully convinced of the futility of fleeting pleasures.After maturity.They begin to see the truth of things and throw away their toys voluntarily.As a spiritual seeker, practice meditation and meditation diligently.As he strives upwards, he realizes the futility of delaying the pursuit of lowly material comforts, and the blissful, fulfilling non-attachment that comes from abandoning them. "In this world, it is joy to be without attachment, and it is also joy to transcend all sensory pleasures." This is one of the earliest teachings of the Buddha. (2), Avyapada, another emotion that is most difficult to control is anger, disgust, hatred and hatred.This is what Pali is collectively known for.It devours the angry man himself.It also destroys others.The original meaning of Pali Avyapada is non-maliciousness, which is opposite to the indiscriminate heart of all sentient beings, perfect and supreme love and kindness (metta. Sanskrit maitri).A heart overflowing with love cannot bear a grudge against anyone, just as a mother regards her child as herself and does not protect it with her own life.The explorers of the spiritual path follow the middle way, love is the foundation, and self and others are equal.The compassion of Buddhism embraces all sentient beings, and animals are also taken by it. (3), Avihimsa or karuna.Harmlessness or compassion is the third and final form of right thinking. Compassion is a sweet virtue.She makes the loving heart of the noble to tremble at the pain of others.Like the loving-kindness of Buddhism, the compassion of Buddhism is also broad and boundless. It is not limited to people of the same religion, the same nation, or the same human beings.Limited sympathy is not true compassion. The compassionate man is tender as a flower, and he cannot bear the pain of others.Sometimes he would even sacrifice his own life in order to alleviate the suffering of others.Every Jataka story clearly shows that the Bodhisatta is committed to helping the suffering and unfortunate, doing his best to make them happy. A loving mother's body, speech and mind are always aimed at relieving the suffering of her sick child.And compassion has such characteristics, it has the attribute of being unable to endure the suffering of others, and its manifestation is complete non-violence and non-injury, that is, the merciful person shows absolute non-violence and non-injury.The lonely and helpless situation of a suffering person is the best condition for practicing compassion.The supreme consummation of compassion is the elimination of all forms of cruelty. Compassion's direct enemy is cruelty, and its indirect enemy is ordinary sorrow. Buddhist loving-kindness appeals to the poor as well as the rich; for Buddhist teachings teach believers to uplift the lowly, to help the poor, needy and unfortunate, to care for the sick, to comfort the bereaved, to sympathize with the sinner, to enlighten the ignorant . Compassion is the fundamental principle of a lay Buddhist. Aldus Heckler writes about the harmlessness of Buddhism: "Indian pacifism is fully expressed in Buddhism. Buddhism teaches people to treat all sentient beings without harm. It even prohibits lay believers from participating in the manufacture and sale of weapons, the production of drugs and alcohol products, wars or the slaughter of animals." The Buddha exhorted his disciples thus: "Here, monks, no matter what others say about you, right or wrong, right or wrong, polite or rude, sensible or stupid, kind or malicious, you must train yourself thus, monks: Our minds should remain calm, never Do not utter evil words, always keep compassion in your heart, do not cultivate evil thoughts, protect everyone with the flow of compassion that never sinks, and move forward from this. We should be persistent, vast, boundless, immeasurable, cough-free, The loving kindness of hatred illuminates the Dagan world." Freed from selfish desires, hatred, and cruelty, life is complete and happy.Their hearts overflow with the spirit of selflessness and compassion. This is a real joy for myself and others. 3.Right thinking produces right speech, eliminating lies, slander, bad words and gossip. He who works to uproot selfish greed cannot indulge lies or slander for any selfish purpose or purpose.He is honest, trustworthy, and constantly discovers the good in others, rather than cheating, slandering, condemning, or dividing his colleagues.Kindness comes from a harmless heart, and it is impossible to cause bad words that first demean one's own character and then hurt others.His words are not only true and sweet, but also good and meaningful. 4.The next step is right action, abstaining from killing, stealing and sexual misconduct. These three kinds of negative karma are produced by greed, hatred and ignorance.When these factors are gradually eliminated from the mind of the spiritual seeker, the defilements are not manifested.He will not use any excuse to kill and steal.Purity of heart will enable him to live a pure life. 5.After the three karmas of body, speech and mind are purified, a lay person who pursues spiritually will devote himself to purifying his life and staying away from the five ways of life, namely, buying weapons, buying people, selling meat for the purpose of slaughtering animals, and buying and selling alcohol and drugs. Hypocrisy is considered to be the evil destiny of a monk. Strictly speaking, from the perspective of Abhidharma, right speech, right action, and right livelihood refer to the three precepts (virati), rather than the corresponding virtues. 6.Right effort includes four aspects: Evil that has been born will be eradicated, evil that has not yet been born will not be born, good that has not been born will be born, and good that has been born will be increased. Right effort plays an important role in the Noble Eightfold Path.Only through one's own continuous efforts, not just relying on others, or offering sacrifices, can one be liberated. There is a garbage heap of evil in a person, but also a depository of virtue.Through hard work, he cleared up the rubbish and cultivated goodness. 7.Righteous mindfulness is the unceasing thought of the body, feeling, thought, and mind. Mindfulness of these four things tends to eliminate desires and false concepts of so-called happiness, permanence, and the immortal self. 8.Right effort and right mindfulness guide right concentration, that is, control the mind in one place. To permeate wisdom and view, and to be undisturbed as a powerful force, so that people can see the truth of things rationally. In this Noble Eightfold Path, the first two are wisdom (panna), the third, fourth, and fifth are precepts (sila), and the last three are concentration (samadhi). Precept: Right Speech Zhengye right livelihood Concentration: right and diligent mindfulness Zhengding Wisdom: right view positive thinking According to the order of practice, precepts, concentration and wisdom are the three stages of cultivation. Strictly speaking, in terms of fulfillment, these elements that make up the Noble Eightfold Path mean eight mental qualities (cetasika).They co-exist in the four holy consciousnesses (lokuttara) aimed at attaining Nibbana. They are wisdom root (panindriya) and search (vitakka).The three precepts (virati), diligence (virya), mindfulness (sati), and restraint of one mind (ekaggata). All of these represent the striving for the liberated state of mind of the seeker of liberation. [Note] (1) See Chapter VI. (2) "Responsive Ministry", Part 1, page 62, refer to the English translation of "Responsive Ministry", Part 1, page 86. (3) See Chapters 33 and 34.