Posts Tagged ‘Siddhārtha’

1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.
If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.
If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

3. “He abused me, he beat me, he defeated me, he robbed me,” in those who harbour such thoughts hatred will never cease.

4. “He abused me, he beat me, he defeated me, he robbed me,” in those who do not harbour such thoughts hatred will cease.

5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

6. The world does not know that we must all come to an end here; but those who know it, their quarrels cease at once.

7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.

10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.

11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

15. The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.

16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.

17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.

18. The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.

(Sacred Books of the East, Vol. 10, The Dhammapada and Sutta Nipata, by Max Müller and Max Fausböll, 1881)

21. Earnestness is the path of immortality (Nirvana), thoughtlessness
the path of death. Those who are in earnest do not die, those who are
thoughtless are as if dead already.

22. Those who are advanced in earnestness, having understood this
clearly, delight in earnestness, and rejoice in the knowledge of the
Ariyas (the elect).

23. These wise people, meditative, steady, always possessed of strong
powers, attain to Nirvana, the highest happiness.

24. If an earnest person has roused himself, if he is not forgetful,
if his deeds are pure, if he acts with consideration, if he restrains
himself, and lives according to law,–then his glory will increase.

25. By rousing himself, by earnestness, by restraint and control, the
wise man may make for himself an island which no flood can overwhelm.

26. Fools follow after vanity, men of evil wisdom. The wise man keeps
earnestness as his best jewel.

27. Follow not after vanity, nor after the enjoyment of love and lust!
He who is earnest and meditative, obtains ample joy.

28. When the learned man drives away vanity by earnestness, he, the
wise, climbing the terraced heights of wisdom, looks down upon the
fools, serene he looks upon the toiling crowd, as one that stands on a
mountain looks down upon them that stand upon the plain.

29. Earnest among the thoughtless, awake among the sleepers, the wise
man advances like a racer, leaving behind the hack.

30. By earnestness did Maghavan (Indra) rise to the lordship of the
gods. People praise earnestness; thoughtlessness is always blamed.

31. A Bhikshu (mendicant) who delights in earnestness, who looks with
fear on thoughtlessness, moves about like fire, burning all his
fetters, small or large.

32. A Bhikshu (mendicant) who delights in reflection, who looks with
fear on thoughtlessness, cannot fall away (from his perfect state)–he
is close upon Nirvana.

(Sacred Books of the East, Vol. 10, The Dhammapada and Sutta Nipata, by Max Müller and Max Fausböll, 1881)

Buddha Shakyamuni

1. Dukkha, “The truth of the existential suffering”.
Inherent in human life and suffering existential: it afflicts man because impermanence of life situation that comes with it from birth and because of its birth deep in “samsara.”
This existential suffering is revealed and is perceived not only when one sees the inevitability of sickness, old age and death, but even when one is forced into contact with what one does not like such as, contacts, connections, relationships, interactions with persons, things or events that we dislike.
But not only in these cases: the existential suffering is revealed and is perceived even when you are forced to separate from what you love, like when one is deprived of visions, sounds, smells, tastes and tactile sensations desirable, pleasing, attractive, or as when one is unable to obtain contacts, connections, relationships, interactions with people, things or events are responsible for his own good, its well-being, his ease, his freedom from slavery, or finally, where one should be subjected to the forced separation mother, father, brothers, sisters or friends, classmates, family, loved.
The frustration of desires is one of the most common perceptions of “dukkha”, the so-called “existential suffering”.
More generally, the finding that it is done in the “First Noble Truth is that there is in human life suffering associated with existential impermanence of all things, the fact that everything is destined to end.

2. Samudaya: “There is a source of the existential suffering”
Existential suffering is not the fault of the world, nor of fate or a deity, neither happens by chance.
Originates within us from the pursuit of happiness in that which is transitory, driven by desire (trsna, in Pali: ‘ta’ has’ or ‘brama’) for what is not satisfactory.
It occurs in three forms of kamatrsna or ‘desire for sensual objects; bhavatrsna or’ desire to be ‘vibhavatrsna or’ desire not to be.

3. Nirodha: “There is the emancipation from existential suffering”
To experience the emancipation from suffering existential need to let go trsna, attachment to things and people, the scale of values deceptive so what is temporary and more desirable.

4. Magga (Pali) or Marga (Sanskrit): “there is a path of practice for emancipation from existential suffering”.
It is the spiritual path to be taken to move closer to Nibbana.
It is called the “Noble Eightfold Path”.