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Everything that the Buddha taught was based on his own observation of the way
things are. -
These three
things: pain, impermanence and egolessness are known as the three marks of
existence. - 2 more annotations...
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The Four Noble Truths
The
first sermon that the Buddha preached after his enlightenment was about the four
noble truths. The first noble truth is that life is frustrating and painful. In
fact, if we are honest with ourselves, there are times when it is downright
miserable. Things may be fine with us, at the moment, but, if we look around, we
see other people in the most appalling condition, children starving, terrorism,
hatred, wars, intolerance, people being tortured and we get a sort of queasy
feeling whenever we think about the world situation in even the most casual way.
We, ourselves, will some day grow old, get sick and eventually die. No matter
how we try to avoid it, some day we are going to die. Even though we try to
avoid thinking about it, there are constant reminders that it is
true.The
second noble truth is that suffering has a cause. We suffer because we are
constantly struggling to survive. We are constantly trying to prove our
existence. We may be extremely humble and self-deprecating, but even that is an
attempt to define ourselves. We are defined by our humility. The harder we
struggle to establish ourselves and our relationships, the more painful our
experience becomes.The
third noble truth is that the cause of suffering can be ended. Our struggle to
survive, our effort to prove ourselves and solidify our relationships is
unnecessary. We, and the world, can get along quite comfortably without all our
unnecessary posturing. We could just be a simple, direct and straight-forward
person. We could form a simple relationship with our world, our coffee, spouse
and friend. We do this by abandoning our expectations about how we think things
should be.This is the fourth noble truth: the way, or path to end the cause of
suffering. The central theme of this way is meditation. Meditation, here, means
the practice of mindfulness/awareness, shamata/vipashyana in Sanskrit. We
practice being mindful of all the things that we use to torture ourselves with.
We become mindful by abandoning our expectations about the way we think things
should be and, out of our mindfulness, we begin to develop awareness about the
way things really are. We begin to develop the insight that things are really
quite simple, that we can handle ourselves, and our relationships, very well as
soon as we stop being so manipulative and complex. -
The Eightfold Path
The
path to liberation from these miserable states of being, as taught by the
Buddha, has eight points and is known as the eightfold path. The first point is
called right view -- the right way to view the world. Wrong view occurs when we
impose our expectations onto things; expectations about how we hope things will
be, or about how we are afraid things might be. Right view occurs when we see
things simply, as they are. It is an open and accommodating attitude. We abandon
hope and fear and take joy in a simple straight-forward approach to
life.The
second point of the path is called right intention. It proceeds from right view.
If we are able to abandon our expectations, our hopes and fears, we no longer
need to be manipulative. We don't have to try to con situations into our
preconceived notions of how they should be. We work with what is. Our intentions
are pure.The
third aspect of the path is right speech. Once our intentions are pure, we no
longer have to be embarrassed about our speech. Since we aren't trying to
manipulate people, we don't have to be hesitant about what we say, nor do we
need to try bluff our way through a conversation with any sort of phoney
confidence. We say what needs to be said, very simply in a genuine
way.The
fourth point on the path, right discipline, involves a kind of renunciation. We
need to give up our tendency to complicate issues. We practice simplicity. We
have a simple straight-forward relationship with our dinner, our job, our house
and our family. We give up all the unnecessary and frivolous complications that
we usually try to cloud our relationships with.Right livelihood is the fifth step on the path. It is only natural and
right that we should earn our living. Often, many of us don't particularly enjoy
our jobs. We can't wait to get home from work and begrudge the amount of time
that our job takes away from our enjoyment of the good life. Perhaps, we might
wish we had a more glamorous job. We don't feel that our job in a factory or
office is in keeping with the image we want to project. The truth is, that we
should be glad of our job, whatever it is. We should form a simple relationship
with it. We need to perform it properly, with attention to detail.The
sixth aspect of the path is right effort. Wrong effort is struggle. We often
approach a spiritual discipline as though we need to conquer our evil side and
promote our good side. We are locked in combat with ourselves and try to
obliterate the tiniest negative tendency. Right effort doesn't involve struggle
at all. When we see things as they are, we can work with them, gently and
without any kind of aggression whatsoever.Right mindfulness, the seventh step, involves precision and clarity. We
are mindful of the tiniest details of our experience. We are mindful of the way
we talk, the way we perform our jobs, our posture, our attitude toward our
friends and family, every detail.Right concentration, or absorption is the eighth point of the path.
Usually we are absorbed in absentmindedness. Our minds are completely captivated
by all sorts of entertainment and speculations. Right absorption means that we
are completely absorbed in nowness, in things as they are. This can only happen
if we have some sort of discipline, such as sitting meditation. We might even
say that without the discipline of sitting meditation, we can't walk the
eightfold path at all. Sitting meditation cuts through our absentmindedness. It
provides a space or gap in our preoccupation with ourselves.
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Bruno MartinsThis short essay is intended to give a brief introduction to Buddhism. It will discuss the way Buddhists perceive the world, the four main teachings of the Buddha, the Buddhist view of the self, the relationship between this self and the various ways in w
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