Joe Beaty
Jr. Morality 07
Buddhism
Buddhism
was founded around 535 BC in Northern Indian by Siddhartha Gautama. He was born
in
1. The First Noble Truth is the truth of suffering, also known as dukkha. Although it can be literally translated as imperfection, everyone experiences two of the three types of suffering taught by Buddha. It is alright to experience dukkha, but we should not dwell on the pain that it causes.
The first is dukkha-dukkha, the one everyone experiences; sickness, old age, death, and a loss of a loved one
The second is viparinama-dukkha; this deals mostly with the sadness in our lives, for it too is inevitable. Though we may be happy in our lives, now, happiness does not last forever.
The third is samkhara-dukkha; this final one is one we can battle. It tells us parts of our mind do not work with the rest of our body. I believe Buddha was talking about addictions and how we need to combat them, for our mind will always tell us what it wants for immediate gratification, though it will usually harm us in the long run.
2. The Second Noble Truth deals with the last of the first, that our source of suffering is our
desire, also known as Samudaya.
We crave delight and lust, in food and sexual pleasures. We crave existence and crave non-existence which gives way to the continuity of being or the tendency to confuse reality with our perception of reality. If you want something and do not get it, you will have sadness. If you do get it, you will soon be bored with it, and start the whole process over again.
3. The Third Noble Truth is the cessation of suffering of Nirodha.
With this truth we can end our cycle of desire, failure, and sadness. Of course there is still want and emotions in our life, but we do not need to build ourselves up for the unattainable and have the constant cycle of then being let down and starting over again.
4. The Fourth Noble Truth is the solution to our suffering, Magga, or the idea to follow the Eightfold Path.
The Eightfold Path: these are the steps the Buddha gave to live a nearly perfect life, and accomplish the goal of enlightenment and nirvana.
Wisdom or “Panna” is the first section of the path which helps purify our minds:
Right Views means to keep ourselves free from prejudice, superstition and delusion, and to see the true nature of life.
Right Thoughts means to turn away from the hypocrisies of this world and to direct our minds toward truth and positive attitudes and action.
“Sila” or morality is the second part of the
path that allows us to abstain from objectionable deeds and speech:
Right Speech means to refrain from pointless and harmful
talk, to speak kindly and courteously to all.
Right Conduct means to see that our deeds are peaceful, benevolent,
compassionate, and pure, and to live these teachings daily.
Right Livelihood means to earn our living in such a way as to not involve
evil consequences. We are to seek an employment that gives us complete
enthusiasm and devotion.
“Samadhi” is the third section that
deals with the mastery of one’s mind:
Right Effort means to direct our efforts continually to the overcoming
of ignorance and craving desires.
Right Mindfulness means to cherish good and pure thoughts; for all that
we say and do come from our thoughts.
Right Meditation means to concentrate on the Oneness of all life and the
Buddhism that exists within all beings.
The Five Precepts: these are the like Ten Commandments of Buddhism, but instead of a list of what not to do, it is what the people do to make their lives better.
KEY TERMS:
Cosmology: description of the shape and evolution of the universe according to Buddhist Scriptures.
Dharma: The teachings of Buddha which lead to enlightenment and the constituent factors of the experiences world.
Karma: Those actions which spring from mental intent and mental obsession.
Nirvana: It is a state of final release from the suffering of the physical world.
Samsara: refers to the cycle of reincarnation or rebirth before reaching nirvana
Shunyata: meaning everything in life is empty of soul-“emptiness”
Skandha: The five aggregates which categorize or constitute all individual experience beyond which there is no self.