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- Dave Crehore
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In other words, nirvana is a state of oneness, of freedom and ease, light and happiness, and release from the cycle of birth and death. The bliss of nirvana can be attained by anyone at any moment and is the ultimate ideal. This path shows us how to overcome the causes of suffering and leads to nirvana. The most basic way to move forward in this effort is to follow the Noble Eightfold Path. Its eight steps include: This includes developing a clear understand- ing of the law of cause and effect, wholesome and un- wholesome karma, impermanence, suffering, and emp- tiness.
It encompasses observations that lead us away from delusion. This means to not have thoughts of greed, anger, and ignorance.
The Baileys Harbor bird and booyah club (eBook, ) [selldesmulater.tk]
It involves contemplating and dis- tinguishing the true features of phenomena with wis- dom. This includes speaking words of truth, compassion, praise, and altruism. This includes the correct conduct of re- fraining from killing, stealing, engaging in sexual mis- conduct, and using intoxicants.
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This refers to occupations and ways of making a living that do not cause harm to ourselves or to others, a harmonious, altruistic, and wholesome lifestyle. This refers to the exertion of diligence in order to remain focused on advancement and not lose ground. It also means striving to do good and refrain- ing from doing bad. In the Great Perfection of Wisdom Treatise, this goal includes four components: This means to have a mind that is pure, aware, and does not give rise to unwholesome thoughts.
It is contemplating the right path. There are four bases of right mindfulness: This includes cultivat- ing meditative concentration to focus the mind and settle the distracted body so we can better cultivate ourselves. This cultivation will reveal our Buddha nature to us. When he neared his final nirva- na, the Buddha told his disciples that if any of them had doubts about the validity of the Four Noble Truths, they should speak up to have their questions answered before it was too late.
The close attention that the Buddha paid to the Four Noble Truths throughout his forty- nine years of teaching shows the importance he placed on them. When the Buddha taught the Four Noble Truths, he explained them three times from three different angles in order to aid sentient beings in their understanding of his message.
In this teaching, the Buddha explained the content and meaning of the Four Noble Truths so his disciples might understand their importance. Such is the cause of suf- fering, which beckons. Such is the cessation of suffering, which is attainable. Such is the path, which can be practiced.
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In this assembly, the Buddha encouraged his disciples to put the Four Noble Truths into practice in order to eradicate their afflictions and attain liberation. Such is the cause of suffering, you should end it. Such is the cessation of suffering, you should realize it. Such is the path, you should practice it. Here, the Buddha showed his disciples that he had already realized the Four Noble Truths, and encouraged them to dili- gently practice so that they, too, could realize the Four Noble Truths.
Such is the cause of suffering, I have ended it. Such is the cessation of suffering, I have realized it. Such is the path, I have practiced it. The cosmos where human beings re- side, known as the mundane world, is characterized by suffering and the causes of suffering. To transcend to the supramundane realm, where suffering and the cause of suffering are nonexistent, it is nec- essary to learn the path leading to the cessation of suffering.
The best way to end suffering is to understand the Four Noble Truths.
Therefore, the Buddha is the doctor with the perfect medicine. All we need to do is take it. Due to the significance that the Buddha placed on the Four No- ble Truths, they constitute the core of all Buddhist teaching. Today, every school of Buddhism uses the Four Noble Truths as their philo- sophical foundation. It is inadequate, however, to merely learn the Four Noble Truths.
We must resolve, cultivate and practice accordingly. We must end the causes of suffering, practice the path, and reach the cessation of suffering in order to achieve liberation. Consequently, the Four Universal Vows and the six perfections, which are derived from the Four Noble Truths, comprise the skillful means for us to arrive at this state. Through professing these vows, bodhisattvas aspire to benefit sentient beings and act in accord with the truth to reach this same end. And with these vows complimenting the Four Noble Truths, our own prac- tice becomes more complete and effective, enabling us to travel the bodhisattva path of Mahayana Buddhism.
If we understand suffering and its causes, yet do not vow to eliminate them, how could we claim to be cultivating ourselves to become bodhisattvas? Even if we know the infinite teachings, if we do not practice them, we will not be able to solve our problems in life, much less enter the right path. How then could we possibly ful- fill the vows of bodhisattvas to attain Buddhahood? Therefore, after understanding the Four Noble Truths, we should proceed to make the Four Universal Vows and work to cultivate and fulfill them. There are limitless sentient beings tormented by the suf- ferings of birth and death.
How can we not resolve to rescue these beings and guide them to the other shore? How can we not resolve to help them unlock those shackles, eradicate afflictions and the ac- cumulation of karma, and free themselves to experience complete liberation from all suffering? Of course, it is not easy to eliminate the causes of suffering. To do so, we need to rely not only on the power of our vows, but also on the power of the great vows of highly cultivated masters, bodhi- sattvas, and Buddhas to guide us in our practice.
This is like shaping gold pieces. The process is dependent upon the goldsmith, for gold does not have a predeter- mined shape. The power of vows is required to fully accomplish this. As an analogy, the power of an ox can pull a cart, but a driver is required for the cart to reach its destination.
Th examples further demonstrate that the vows made by the Buddhas and bodhisatt abide within the paradigm of the Four Universal Vows. The Collection of Translated Terms states that practicing Bud- dhism requires three states of mind: Aspiring to these three states of mind means to follow the Four Universal Vows, to aspire to the bodhi mind, to seek the attainment of Buddhahood, and to liberate all sentient beings. Let us look more closely at these vows. Sentient beings are limitless; I vow to liberate them.
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In order to practice the Mahayana path, we must make this vow. However, while it is easy to make such a vow to ourselves, it is much more difficult to make such a vow before the Buddhas and oth- er sentient beings.
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