The Four Noble Truths at the beginning of Buddhist studies is very good. That is also appropriate, as it was the way the Buddha began, when he began the sermon. In the days of the Buddha, there were numerous religions and philosophical systems available, and today we are exposed to spiritual teachings on a wider scale. Thus, when dealing with Buddhism, it is important to try to identify the particular Buddhist approach. Of course, Buddhism has many ordinary teachings as well as other religions: being kind, compassionate, trying not to harm anyone, etc. We can see these aspects almost in all. religions and philosophy, it is not necessary to follow Buddhism to learn about these things, although Buddhism has many ways to develop goodness and compassion. Whether we accept anything else in the teachings of the Buddha or not, we can still benefit from these methods. However, if the question "What Character Does Buddhism Have?" Is outlined, then we need to understand the Four Noble Truths. Even when discussing this topic, we will see many similarities with other systems.
We have the phrase "Noble Truths," but that is a strange move. The word "noble" may remind us of the aristocracy of the Middle Ages, but in fact, it refers to people with great realization. So the Four Noble Truths are the four facts that are seen by all who are invisible to the truth. Although these four events are true, most people do not understand them, and do not even know them.
We have the phrase "Noble Truths," but that is a strange move. The word "noble" may remind us of the aristocracy of the Middle Ages, but in fact, it refers to people with great realization. So the Four Noble Truths are the four facts that are seen by all who are invisible to the truth. Although these four events are true, most people do not understand them, and do not even know them.
First Noble Truth
The first true truth is often called "suffering." The Buddha says that our lives are full of suffering, even what we consider to be normal happiness has many problems in it. The noun that is translated as "suffering" is the word " duhkha " in Sanskrit. We have sukha , happiness, and duhkha , unhappiness. In terms of language, kha is space and duh is a prefix expressing unhappiness. We should not use words that tend to judge as "bad", but it goes in that direction. Duhkha implies that there is something wrong in this dimension, which mentions the mental space, and the space of his life, in general. It's a nasty situation.
So what's upset? First, we have to endure rough suffering, such as pain, unhappiness and grief. That is something everyone can understand, and everyone, even animals, wants to avoid it. There is nothing special about Buddhism that says pain and misery are unsatisfactory situations, and it is better to get out of this. The second form of suffering is called suffering due to change, and it speaks of normal, normal, everyday happiness. What is the issue of this kind of happiness? The problem is that it does not last long, but always changes. If we view normal happiness as true happiness, then when we get more happiness, the happier we will be. Then if you feel happy eating chocolate, when you eat more, time after time, we will feel happier. We know it's not like that! Or imagine a loved one stroking your hand for hours without stopping. Pleasant feeling will quickly become painful, or ridiculous. This is simply because normal happiness will change, and of course we will never see enough, never satisfied. We always want to eat more chocolate, maybe not immediately, but for a moment.
It is interesting if you think, "How much should I eat to enjoy my favorite dish?" Biting a tiny piece is enough, but actually I always want to eat more, more, and then add half. At present, the desire to overcome this problem in our normal happiness, secularity is not the exclusive goal of Buddhism. Many religions teach themselves to overcome the pleasures of the world in pursuit of a form of heaven with eternal bliss.
The third form is especially in Buddhism, called "suffering everywhere." You can also call it your "total problem". This suffering penetrates all that we experience, speaks of how we regain control, which is the true basis for the ups and downs of our daily lives. In other words, rebirth again and again, with the forms of mind and body that one has, is the basis for the two forms of suffering. This relates to the topic of regeneration that we can learn later.
Of course there are many other Indian philosophical systems teaching regeneration, so it is not something new coming from the Buddha. However, he understood and depicted the structure of rebirth in a much deeper way than any other philosophy or religion at the time. The Buddha gave a very thorough explanation of how rebirth works, how our mind and body experience the vicissitudes of suffering, unhappiness and normal happiness.
So what's upset? First, we have to endure rough suffering, such as pain, unhappiness and grief. That is something everyone can understand, and everyone, even animals, wants to avoid it. There is nothing special about Buddhism that says pain and misery are unsatisfactory situations, and it is better to get out of this. The second form of suffering is called suffering due to change, and it speaks of normal, normal, everyday happiness. What is the issue of this kind of happiness? The problem is that it does not last long, but always changes. If we view normal happiness as true happiness, then when we get more happiness, the happier we will be. Then if you feel happy eating chocolate, when you eat more, time after time, we will feel happier. We know it's not like that! Or imagine a loved one stroking your hand for hours without stopping. Pleasant feeling will quickly become painful, or ridiculous. This is simply because normal happiness will change, and of course we will never see enough, never satisfied. We always want to eat more chocolate, maybe not immediately, but for a moment.
It is interesting if you think, "How much should I eat to enjoy my favorite dish?" Biting a tiny piece is enough, but actually I always want to eat more, more, and then add half. At present, the desire to overcome this problem in our normal happiness, secularity is not the exclusive goal of Buddhism. Many religions teach themselves to overcome the pleasures of the world in pursuit of a form of heaven with eternal bliss.
The third form is especially in Buddhism, called "suffering everywhere." You can also call it your "total problem". This suffering penetrates all that we experience, speaks of how we regain control, which is the true basis for the ups and downs of our daily lives. In other words, rebirth again and again, with the forms of mind and body that one has, is the basis for the two forms of suffering. This relates to the topic of regeneration that we can learn later.
Of course there are many other Indian philosophical systems teaching regeneration, so it is not something new coming from the Buddha. However, he understood and depicted the structure of rebirth in a much deeper way than any other philosophy or religion at the time. The Buddha gave a very thorough explanation of how rebirth works, how our mind and body experience the vicissitudes of suffering, unhappiness and normal happiness.
Four Noble Truths
The second Noble Truth considers the true cause of all the miseries that one experiences. At this time, there is no need to bring anything like rebirth into this; Instead, one can try to understand what the Buddha explains in a simple and logical way. We speak of suffering and normal happiness, and they arise from causes, but the Buddha is concerned with "real causes" ("impermanence"). We may think that happiness and suffering occur as reward or punishment, or something like that, but the Buddha speaks of the true cause of destructive or constructive behavior.
What is destructive behavior? Is it an allusion to harm? When it comes to harming, it can be harmful to others, or harming yourself. In fact, it is very difficult to know what action can be taken on others, which will harm or help them. For example, we can give somebody a large amount of money, and as a result, others have killed them, for wanting to steal that money. Their purpose may be to help them, but there is really no guarantee that they will benefit. It is certain that this type of behavior is destructive to ourselves. That is what the Buddha meant when talking about destructive behavior, because it was destructive to himself.
Next, it talks about thinking, acting or speaking under the influence of afflictions. Emotional emotions are simply annoying! They make us lose our peace and self-control. This refers to anger, greed, attachment, jealousy, pride and ignorance, and the list goes on for even longer. When one's thoughts are entangled in one of these emotions, then one speaks or acts under the influence of it, which makes one unhappy. It may not happen right away, but in the long run it will make you unhappy, as it creates a tendency to continue to behave like that.
On the other hand, we have constructive actions, which are actions not subjected to emotional disturbance, but can be motivated by positive emotions such as compassion, compassion, or patience.
Acting constructively will create happiness. My mind will be more relaxed, and in general, I will be more calm. Often, we can be more self-reliant, so we will not behave foolishly, or say foolish things, which can create trouble. Likewise, the result may not happen immediately, but in the long run, it will create happiness. However, the latter is the ignorance of how we exist, about how others are, and about reality in general.
Our usual happiness and unhappiness are not rewards or punishments that any outside judge despises. They almost follow the laws of physics. What is the basis of causal behavior? That base is mind ignorance, especially about yourself. We think, "I am the most important person, everything should be my own. I have to stand in line at the supermarket. I must be the priority. " We are greedy, want to be the first, so angry with the people standing before you. We lose patience because the person ahead of us is too slow and too long, and our minds are all unhappy thoughts about them. Even when acting constructively, there is still much ignorance about "myself" behind this. For example, we can help others because they want to, or they will do something to repay us. Or this makes me feel needed by others. At least I want a thank you!
Although the way to help such people can make you happy, but in the heart is not very comfortable. In the long run, the joy that we can feel will not last. It will become unsatisfactory. This will continue throughout life, and from the perspective of Buddhism will continue in future lives.
When you look closely, you will find yourself confused about everything. For example, when you love someone so much, you completely exaggerate their good qualities. Or when they hate someone, they exaggerate their bad points, and can not see anything good in them. The more you watch, the more you are delusional, always behind the things you experience.
If you look deeper, you can see the basis of this event is the limit of yourself. We are limited by our mind and our body. When we close our eyes, it seems that the whole world does not exist, but only us. There is a voice in my head that seems to be "I", as if I am inside myself. This is very strange. However, we assimilate to it, because it is the person who always complains, "I have to go; I have to do this. " He is always anxious. To us, it seems that the voice inside our head is unique, unique and independent, independent of anyone else, because when we close our eyes there is no one but ourselves. "Out.
This is a very wrong way of thinking, because obviously it can not exist independently, not dependent on anyone else, and really no one is special. We are all human. Imagine a hundred thousand penguins meeting in Antarctica are there any more special children than the other? Actually, they are the same. We too. For penguins, humans are all the same. Anyway, based on the way you think, "I'm very special and do not depend on anyone" but things have to go their own way, and if not, then I will get angry.
Basically, the hardware of our mind and body is susceptible to this confusion. It seems weird, but mostly the experience of the outside world comes from two holes in front of our heads. I can not see what happened before. I can only see what's in the present; I can not see what has happened or is about to happen. That is quite limited. Then my hearing is not good anymore. Someone will say something and we do not hear it, think they say something else, then we get angry. When thinking about this, the situation is very tragic.
The overarching issue is that with this type of body and mind, we are continually reborn from time to time, causing the delusion to continue. Based on this confusion, we will have destructive actions or constructive actions that are normal, and that is what creates normal unhappiness or happiness that one will experience.
To look deeper, the problem becomes a problem, and there is no need to delve deeper into the problem at this time, but the delusional mind is the culprit that leads to rebirth that recurs in an irresponsible way. That is the real cause of our problem. This confusion or unconsciousness is often translated as "ignorance." I do not want to use this term, because it implies we are stupid; But that's not really a problem, and it's not the meaning we want. No-consciousness only implies that we do not know how we or the other things exist. We are unconscious in this sense, like thinking of ourselves as the most important person, the center of the universe, while in reality this is quite the opposite. The fact is we live together here. Not that we are stupid,
That is why we call the Buddha's teachings "the Noble Truth." Those who see reality will find it different from the way others see it. We really believe in our delusion and delusions that correspond to reality. I believe they are true. Even I do not think about it, because my instinct is, "I'm most important, everything must happen in my opinion, people should love me." Or some people believe in the opposite, "People should hate me, I'm not good." This is the same, it is just another side of the coin. That is the foundation.
What is destructive behavior? Is it an allusion to harm? When it comes to harming, it can be harmful to others, or harming yourself. In fact, it is very difficult to know what action can be taken on others, which will harm or help them. For example, we can give somebody a large amount of money, and as a result, others have killed them, for wanting to steal that money. Their purpose may be to help them, but there is really no guarantee that they will benefit. It is certain that this type of behavior is destructive to ourselves. That is what the Buddha meant when talking about destructive behavior, because it was destructive to himself.
Next, it talks about thinking, acting or speaking under the influence of afflictions. Emotional emotions are simply annoying! They make us lose our peace and self-control. This refers to anger, greed, attachment, jealousy, pride and ignorance, and the list goes on for even longer. When one's thoughts are entangled in one of these emotions, then one speaks or acts under the influence of it, which makes one unhappy. It may not happen right away, but in the long run it will make you unhappy, as it creates a tendency to continue to behave like that.
On the other hand, we have constructive actions, which are actions not subjected to emotional disturbance, but can be motivated by positive emotions such as compassion, compassion, or patience.
Acting constructively will create happiness. My mind will be more relaxed, and in general, I will be more calm. Often, we can be more self-reliant, so we will not behave foolishly, or say foolish things, which can create trouble. Likewise, the result may not happen immediately, but in the long run, it will create happiness. However, the latter is the ignorance of how we exist, about how others are, and about reality in general.
Our usual happiness and unhappiness are not rewards or punishments that any outside judge despises. They almost follow the laws of physics. What is the basis of causal behavior? That base is mind ignorance, especially about yourself. We think, "I am the most important person, everything should be my own. I have to stand in line at the supermarket. I must be the priority. " We are greedy, want to be the first, so angry with the people standing before you. We lose patience because the person ahead of us is too slow and too long, and our minds are all unhappy thoughts about them. Even when acting constructively, there is still much ignorance about "myself" behind this. For example, we can help others because they want to, or they will do something to repay us. Or this makes me feel needed by others. At least I want a thank you!
Although the way to help such people can make you happy, but in the heart is not very comfortable. In the long run, the joy that we can feel will not last. It will become unsatisfactory. This will continue throughout life, and from the perspective of Buddhism will continue in future lives.
When you look closely, you will find yourself confused about everything. For example, when you love someone so much, you completely exaggerate their good qualities. Or when they hate someone, they exaggerate their bad points, and can not see anything good in them. The more you watch, the more you are delusional, always behind the things you experience.
If you look deeper, you can see the basis of this event is the limit of yourself. We are limited by our mind and our body. When we close our eyes, it seems that the whole world does not exist, but only us. There is a voice in my head that seems to be "I", as if I am inside myself. This is very strange. However, we assimilate to it, because it is the person who always complains, "I have to go; I have to do this. " He is always anxious. To us, it seems that the voice inside our head is unique, unique and independent, independent of anyone else, because when we close our eyes there is no one but ourselves. "Out.
This is a very wrong way of thinking, because obviously it can not exist independently, not dependent on anyone else, and really no one is special. We are all human. Imagine a hundred thousand penguins meeting in Antarctica are there any more special children than the other? Actually, they are the same. We too. For penguins, humans are all the same. Anyway, based on the way you think, "I'm very special and do not depend on anyone" but things have to go their own way, and if not, then I will get angry.
Basically, the hardware of our mind and body is susceptible to this confusion. It seems weird, but mostly the experience of the outside world comes from two holes in front of our heads. I can not see what happened before. I can only see what's in the present; I can not see what has happened or is about to happen. That is quite limited. Then my hearing is not good anymore. Someone will say something and we do not hear it, think they say something else, then we get angry. When thinking about this, the situation is very tragic.
The overarching issue is that with this type of body and mind, we are continually reborn from time to time, causing the delusion to continue. Based on this confusion, we will have destructive actions or constructive actions that are normal, and that is what creates normal unhappiness or happiness that one will experience.
To look deeper, the problem becomes a problem, and there is no need to delve deeper into the problem at this time, but the delusional mind is the culprit that leads to rebirth that recurs in an irresponsible way. That is the real cause of our problem. This confusion or unconsciousness is often translated as "ignorance." I do not want to use this term, because it implies we are stupid; But that's not really a problem, and it's not the meaning we want. No-consciousness only implies that we do not know how we or the other things exist. We are unconscious in this sense, like thinking of ourselves as the most important person, the center of the universe, while in reality this is quite the opposite. The fact is we live together here. Not that we are stupid,
That is why we call the Buddha's teachings "the Noble Truth." Those who see reality will find it different from the way others see it. We really believe in our delusion and delusions that correspond to reality. I believe they are true. Even I do not think about it, because my instinct is, "I'm most important, everything must happen in my opinion, people should love me." Or some people believe in the opposite, "People should hate me, I'm not good." This is the same, it is just another side of the coin. That is the foundation.
Third Noble Truth
The third Noble Truth is what we can call "true cessation." It is often translated as "death," and it is possible to terminate and destroy the delusion, so that it never recurs. If we destroy the deluded mind, it is imperative that we eliminate the real problem, the ups and downs, the backbone of the problem. If we can do this we will have the so-called "liberation". I'm sure you all saw the Sanskrit terms like " samsara ", about the rebirth of lack of self, and " nirvana " about liberation.
In the time of the Buddha, there were other Indian systems of liberation from samsara. It's a popular topic in India. However, the Buddha found that these systems did not go deep enough to determine the true cause. You can temporarily free yourself from recurring problems in an unmanageable way, such as rebirth in the heavens, where your mind is empty through how many a lifetime increases, but this will also end. . There is no real liberation in these philosophical systems.
The Buddha declared the death of the mind, and the insight and determination that one can really destroy the deluded mind, so that it never arises, is important. If not, why did you try to eradicate it? If you do not care about ending the delusion forever, it is better to shut your mouth, accept the situation and live for the best is finished. Many therapies can see this as the ultimate goal: learn to live with it, or take a pill!
In the time of the Buddha, there were other Indian systems of liberation from samsara. It's a popular topic in India. However, the Buddha found that these systems did not go deep enough to determine the true cause. You can temporarily free yourself from recurring problems in an unmanageable way, such as rebirth in the heavens, where your mind is empty through how many a lifetime increases, but this will also end. . There is no real liberation in these philosophical systems.
The Buddha declared the death of the mind, and the insight and determination that one can really destroy the deluded mind, so that it never arises, is important. If not, why did you try to eradicate it? If you do not care about ending the delusion forever, it is better to shut your mouth, accept the situation and live for the best is finished. Many therapies can see this as the ultimate goal: learn to live with it, or take a pill!
Four Noble Truths
The fourth Noble Truth is often translated as "truth," which helps us understand the third Noble Truth. It refers to the state of consciousness becoming a path to liberation, if one develops it. We can call it the "spiritual path", but it is difficult to translate this word into other languages.
Our mind is full of rubbish, but there are many different levels for this rubbish projection. One extreme is schizophrenia or paranoia, when one really thinks that everyone is against him. It may also be less extreme, such as "This is the best piece of chocolate I have ever seen. If you eat it, it will be very happy. " This happened to me during my flight to Bucharest, when the plane stopped in Vienna. I think, "Vienna's apple pie must be the best in the world." I bought one and it was not the best. My idea of how things must be garbage. The apple pie is not my thoughts in mind, but the way the cake is like the best,
Similarly, I exist and you exist. Buddhism does not say that we do not exist. It merely asserts that we project a completely existing way that is not consistent with reality. We really have the idea that everything is independent, that is, it is impossible to exist. All arising from karmic conditions, and they always change. However, we do not see this; I only see what is right in front of my eyes. For example, if you meet someone, they will not come. For me, it seems that the person is bad, always disappointing and not like me anymore. I think their lives are not dependent on traffic roads, on extra work in the office, or who knows what might be different. Because things come from the karmic conditions, they are a bad person from their own side, Not dependent on all other factors is impossible. However, our mind projects this idea and clings to it, creating anger, a negative emotion. Then when I meet them next time, I will look at them differently and scold, not even give them the opportunity to explain again. Through all these events, I am really sad and unhappy, right?
Then we exist, but the way we think we exist in a special way and not dependent on everyone is completely false. This is rubbish. It does not mention anything true. That's what we call "no-form" in Buddhism, often translated as "emptiness". In Sanskrit, this word is like "zero," and means "nothing", completely absent from anything true. Just like when we project that our new lover is a perfect prince or princess, riding on fairies in fairies, that is impossible. No one exists like that, but we are always looking for such a person. Then when he does not live up to his expectations, we will be disappointed and find another, even if we are looking for something impossible.
Then the dharma of the mind is to understand all these things as trash, that there is no truth in accord with one's own thoughts. If you look at the dhamma, it is the suffering that comes from the belief that your delights fit in with something true. The projection of illusion and reality are two completely different things. I repeat, delusional mind is to think that this idea corresponds to what is true, and correct understanding is seen without this incident. In simple terms, one is a good fit, the other two are not. One is, two is not, one can not think that both are true at the same time.
Now, we can analyze what is more powerful for you: "yes" or "no"? If the reasoning is obvious then the answer is "no", because "yes" does not stand for reason. When I close my eyes, do others stop me? No, of course not. Do things always have to happen to me, because I am the most important person in the world? No, that's ridiculous. The more you investigate, the more likely you are to start asking questions with the smaller "me" in mind. If you start analyzing your brain, what's the "I" talking about in your head and where do you make that decision in your brain? To say exactly what is going on? Based on the analysis, we can not find what we can call "me". Of course I have activities, I do things, I say. We do not deny this. What I deny is that there is a solid "I" that everything must happen at will, because no such "I" is supported by reason. Thanks to the survey and some reasons we can see that such a self does not exist, so the mistake that it fits into what is true will not be supported by anything. .
What is the result of thinking that you are in the impossible? It will make you sad! What is the result of thinking that such a self does not exist? I will get rid of all these problems. When thinking, "No such self, it's rubbish," at the same time, I can not think that it suits anything true. Proper knowledge can overwhelm and replace misunderstandings. If we can focus on right understanding at all times, delusional minds will never arise again.
Here too, the Buddha's teaching that the correct understanding of reality can replace misunderstanding, liberation from suffering and rebirth is nothing special. Other systems in India also confirm this. The specific point is that specific understanding can destroy the most subtle level of delusion of reality forever. In order to attain perfect concentration through meditation, in order to inculcate right understanding in the mind and achieve the cessation of delusion, the Buddha used common methods with all Indian traditions. Degrees.
Motivation is what gives strength to the mind, so that the mind can maintain a proper understanding of reality, to destroy all negative emotions. This is the time when compassion, compassion, and so on, because when we see that we are all interrelated, all people want to be happy as we need to destroy the mind. deluded, to be able to help others completely.
This is the basic representation of the Four Noble Truths. To understand this subject more deeply, it is necessary to learn more about the understanding of mind and kamma in Buddhism.
Our mind is full of rubbish, but there are many different levels for this rubbish projection. One extreme is schizophrenia or paranoia, when one really thinks that everyone is against him. It may also be less extreme, such as "This is the best piece of chocolate I have ever seen. If you eat it, it will be very happy. " This happened to me during my flight to Bucharest, when the plane stopped in Vienna. I think, "Vienna's apple pie must be the best in the world." I bought one and it was not the best. My idea of how things must be garbage. The apple pie is not my thoughts in mind, but the way the cake is like the best,
Similarly, I exist and you exist. Buddhism does not say that we do not exist. It merely asserts that we project a completely existing way that is not consistent with reality. We really have the idea that everything is independent, that is, it is impossible to exist. All arising from karmic conditions, and they always change. However, we do not see this; I only see what is right in front of my eyes. For example, if you meet someone, they will not come. For me, it seems that the person is bad, always disappointing and not like me anymore. I think their lives are not dependent on traffic roads, on extra work in the office, or who knows what might be different. Because things come from the karmic conditions, they are a bad person from their own side, Not dependent on all other factors is impossible. However, our mind projects this idea and clings to it, creating anger, a negative emotion. Then when I meet them next time, I will look at them differently and scold, not even give them the opportunity to explain again. Through all these events, I am really sad and unhappy, right?
Then we exist, but the way we think we exist in a special way and not dependent on everyone is completely false. This is rubbish. It does not mention anything true. That's what we call "no-form" in Buddhism, often translated as "emptiness". In Sanskrit, this word is like "zero," and means "nothing", completely absent from anything true. Just like when we project that our new lover is a perfect prince or princess, riding on fairies in fairies, that is impossible. No one exists like that, but we are always looking for such a person. Then when he does not live up to his expectations, we will be disappointed and find another, even if we are looking for something impossible.
Then the dharma of the mind is to understand all these things as trash, that there is no truth in accord with one's own thoughts. If you look at the dhamma, it is the suffering that comes from the belief that your delights fit in with something true. The projection of illusion and reality are two completely different things. I repeat, delusional mind is to think that this idea corresponds to what is true, and correct understanding is seen without this incident. In simple terms, one is a good fit, the other two are not. One is, two is not, one can not think that both are true at the same time.
Now, we can analyze what is more powerful for you: "yes" or "no"? If the reasoning is obvious then the answer is "no", because "yes" does not stand for reason. When I close my eyes, do others stop me? No, of course not. Do things always have to happen to me, because I am the most important person in the world? No, that's ridiculous. The more you investigate, the more likely you are to start asking questions with the smaller "me" in mind. If you start analyzing your brain, what's the "I" talking about in your head and where do you make that decision in your brain? To say exactly what is going on? Based on the analysis, we can not find what we can call "me". Of course I have activities, I do things, I say. We do not deny this. What I deny is that there is a solid "I" that everything must happen at will, because no such "I" is supported by reason. Thanks to the survey and some reasons we can see that such a self does not exist, so the mistake that it fits into what is true will not be supported by anything. .
What is the result of thinking that you are in the impossible? It will make you sad! What is the result of thinking that such a self does not exist? I will get rid of all these problems. When thinking, "No such self, it's rubbish," at the same time, I can not think that it suits anything true. Proper knowledge can overwhelm and replace misunderstandings. If we can focus on right understanding at all times, delusional minds will never arise again.
Here too, the Buddha's teaching that the correct understanding of reality can replace misunderstanding, liberation from suffering and rebirth is nothing special. Other systems in India also confirm this. The specific point is that specific understanding can destroy the most subtle level of delusion of reality forever. In order to attain perfect concentration through meditation, in order to inculcate right understanding in the mind and achieve the cessation of delusion, the Buddha used common methods with all Indian traditions. Degrees.
Motivation is what gives strength to the mind, so that the mind can maintain a proper understanding of reality, to destroy all negative emotions. This is the time when compassion, compassion, and so on, because when we see that we are all interrelated, all people want to be happy as we need to destroy the mind. deluded, to be able to help others completely.
This is the basic representation of the Four Noble Truths. To understand this subject more deeply, it is necessary to learn more about the understanding of mind and kamma in Buddhism.
Summary
Although Buddhism has similarities with many other great religions and philosophical systems, the Four Noble Truths, the Buddha's first sermon, is the only representation of how we are, of suffering. I have to experience, and how can I overcome the problem.
The Buddha is often compared to a doctor. The heiress will confirm that we are sick, just as the Buddha has pointed out the multitude of suffering that sentient beings suffer everywhere. The healer will find the cause of the disease, just as the Buddha has pointed out the true cause is the delusion of the way we are. Then he said he could cure the disease, and prescribe medication if he can cure. Likewise, the Buddha preached about suicide and how to accomplish this. After all, it is up to each one of us to take medicine, or to step on the path, if we want to overcome our own suffering. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.30/10/2017.
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