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Ovde ćemo govoriti o Budističkoj filozofiji života i svega ostalog.

a sada da vas malo udavim !

Pa ovako :

Izvorna Budina uchenja potichu naravno od samog Bude. On je svoje prvo uchenje kazivao svojim prvim uchenicima nakon dozivljenog prosvetljenja. Prvo shto im je saopshtio je da moraju saznati 4 plemenite istine o ljudskoj prirodi. Te 4 plemenite istine idu ovim redom:
1) plemenita istina o patnji - dukkha sacca
2) plemenita istina o izvoru patnje - samudaya sacca
3) plemenita istina o prestanku(nestanku) patnje - nirodha sacca
4) plemenita istina u putu koji vodi do nestanka patnje - magga sacca


1) plemenita istina o patnji
Buda govori o tome kako je samo rodjenje patnja, starenje je patnja, umiranje je patnja, odvajanje od voljenih osoba je patnja, ne dobijanje onoga shto zelimo je patnja, biti bolestan je patnja, sukobljavanje sa nezeljenim pojavama je patnja.
On kaze da u te kategorije spadaju sve vrste patnji i ljudskih nezadovoljstva. Buda takodje kaze da ne treba na trenutno stanje u svetu i u nama da posmatramo i shvatamo samo kao svet koji pati, vec da imamo tolerancije i prihvatimo patnju kao prirodno i ne negativno stanje. Samo sa takvim stavom cemo moci da nadjemo reshenja za probleme. Kada prepoznamo ljudska chulna uzivanja ujedno kao uzrok i posledicu patnje, tada ce nash inache nepopustljivi stisak oko svog Ja polako popusti i osloboditi nashu pravu prirodu. Sposobnost da uvidimo patnju ostalih ljudi i nashu patnju a ne biti preplavljen njome i ne dopustiti da nas savlada moze doci samo kroz pravilo razumevanje, odluchnost i snagu nasheg srca. On dalje kaze da josh opshtije uzroci patnje mogu da se podele na obichnu patnju, patnju izazvanu promenama i patnju prozetu trenutnim uslovima.

Ochekujemo nasatavak, odma!

2) plemenita istina o izvoru patnje - samudaya sacca
Izvor patnje je karma. Nemojte to pogreshno shvatiti. To ne znachi da ako kao desetogodishnjak gadjate machke kamenje morate imati dlakava ledja kad porastete. Karma ustvari znachi uzrok-posledica. Chista logika, chista matematika. Znachi ako ste kao desetogodishnjak gadjali machke kamenjem povredjivali ste ziva bica i podsvesno ste znali da to ipak nije uredu. To ce vam ostati u podsvesti kao negativno iskustvo, a ono shto je u podsvesti kad-tad na neki nachin ispliva na povrshinu. Dobro, dao sam sebi isuvishe slobode da objashnjavam Budine rechi. Da nastavimo sa istim...
Uzrok-posledica su u svojim korenima zaglibljeni u zudnji i grabljivom odnosu prema nashem Ja, koje je kao takvo prozeto emocijonlanim patnjama.Postoje razlichiti uglovi posmatranja zakona karma, mada principi uvek ostaju isti, netaknuti. Misli su nash um u akciji, i one izazivaju akcije nasheg tela i govora. Znachi misli, delovanje tela i govor su jedina 3 uzroka nashih akcija. Kroz ova 3 uzroka formulishe se i nasha karma(uzrok-posledica). Sve akcija nasheg uma, tela i govora formuliraju i proizvode srazmeran efekat na buducnost.

All the violence, fear and suffering
That exists in this world
Comes from grasping at self.
What is the use of this great monster for you?
If you do not let the self go,
There will be no end to suffering.
Just as, if you do not release a flame from your hand,
You can't stop it burning your hand.

Budhha

Mrzi me da prevodim...



3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.

The Noble Eightfold Path

Wisdom
1. Right View
2. Right Intention
Ethical Conduct
3. Right Speech
4. Right Action
5. Right Livelihood
Mental Development
6. Right Effort
7. Right Mindfulness
8. Right Concentration

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

1. Right View

Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.