4 Noble Truths

A discussion on all aspects of Theravāda Buddhism
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hanzze_
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Re: 4 Noble Truths

Post by hanzze_ »

Dear Jason,

Can you explain that a little more: "these all represent a combination of pure mind and matter(or body) the buddhas teachings lead to an experience of pure mind alone free from body and ultimately the cessation of pure mind(nibbana or truth )." Somehow I have the feeling that there is a eternalistic view hidden in a nihilistic. Do we need to lose the body first?
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Cittasanto
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Re: 4 Noble Truths

Post by Cittasanto »

jason c wrote:
Cittasanto wrote:
Wesley1982 wrote:What are some common mistakes that beginners make?
In regard to the four Noble Truths
the first is sometimes understood to say "life is suffering."
when it doesnt, it says "there is suffering."
i've come to understand there is no difference in these two statements
metta
jason
Well the meaning the two statements conveys is different, 'Life is suffering' leans toward aversion, 'There is suffering' leans toward not taking things personally, non-grasping.
Also Suffering is a poor translation for Dukkha which more litterally means unsatisfactoriness; but common usage is suffering so a reasonably acceptable term to use although my preference is Stress as used by Thanissaro Bhikkhu.
:focus:
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dhammapal
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Re: 4 Noble Truths

Post by dhammapal »

A common mistake beginners make is to think that all desire is craving (tanha) to be abandoned according to the Second Noble Truth. Other desire (chanda) comes under Right Effort in the Fourth Noble Truth.
Ven P.A. Payutto wrote:Contentment

While not technically an economic concern, I would like to add a few comments on the subject of contentment. Contentment is a virtue that has often been misunderstood and, as it relates to consumption and satisfaction, it seems to merit some discussion.

The tacit objective of economics is a dynamic economy where every demand and desire is supplied and constantly renewed in a never-ending and ever-growing cycle. The entire mechanism is fueled by tanha. From the Buddhist perspective, this tireless search to satisfy desires is itself a kind of suffering. Buddhism proposes the cessation of this kind of desire, or contentment, as a more skillful objective.

Traditional economists would probably counter that without desire, the whole economy would grind to a halt. However, this is based on a misunderstanding of the nature of contentment. People misunderstand contentment because they fail to distinguish between the two different kinds of desire, tanha and chanda. We lump them together, and in proposing contentment, dismiss them both. A contented person comes to be seen as one who wants nothing at all. Here lies our mistake.

Obviously, people who are content will have fewer wants than those who are discontent. However, a correct definition of contentment must be qualified by the stipulation that it implies only the absence of artificial want, that is tanha; chanda, the desire for true well-being, remains. In other words, the path to true contentment involves reducing the artificial desire for sense-pleasure, while actively encouraging and supporting the desire for quality of life.

These two processes -- reducing tanha and encouraging chanda -- are mutually supportive. When we are easily satisfied in material things, we save time and energy that might otherwise be wasted on seeking objects of tanha. The time and energy we save can, in turn, be applied to the development of well-being, which is the objective of chanda. When it comes to developing skillful conditions, however, contentment is not a beneficial quality. Skillful conditions must be realized through effort. Too much contentment with regards to chanda easily turns into complacency and apathy. In this connection, the Buddha pointed out that his own attainment of enlightenment was largely a result of two qualities: unremitting effort, and lack of contentment with skillful conditions. [D.III.214; A.I.50; Dhs. 8, 234]
From: Buddhist Economics: A Middle Way for the Market Place by Ven P.A. Payutto
With metta / dhammapal.
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Wesley1982
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Re: 4 Noble Truths

Post by Wesley1982 »

Does the eight spokes of the Dhamma wheel represent the Eight-Fold Path?..
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reflection
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Re: 4 Noble Truths

Post by reflection »

Wesley1982 wrote:What are some common mistakes that beginners make?
To want to have the 3rd, but forget to do the 4th.
Does the eight spokes of the Dhamma wheel represent the Eight-Fold Path?..
Yes. Perhaps it can also represent other things, but that's what I know it by.
Furaha
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Re: 4 Noble Truths

Post by Furaha »

This reminds me about quantum entanglement: two things so joined that trying to observe one causes a change in the other. I think thats what what the first noble truth implies. That life and suffering are an 'entangled pair' and any inquest in either has an effect on the other resulting in either unskillful or skillful results. If we observe skillfully, we may escape both but not one. Make any sense?
Digity
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Re: 4 Noble Truths

Post by Digity »

Wesley1982 wrote:What are some common mistakes that beginners make?
Reading too much about Buddhism and not realizing one needs to practice and that the practice is in every moment of your life. I spent my early years with Buddhism mostly reading, but not really living my life according to the teachings.
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