The Buddha did not write any scriptures and did not ask his disciples to memorize his teachings in a specific, authentic language. He preached in the popular Magadhi language and allowed the monks to memorize his teachings in their respective dialects. Soon after the Buddha's Mahaparinirvana, the first Buddhist council was held whose purpose was to preserve the Buddha's teachings. Knowledge of Buddha's teachings gives us the Pali Tripitaka Received from.
The Four Noble Truths
Buddha at Rishipattan (Sarnath) gave the words of Dukh, Dukh-Samudaya, Dukh-nirodha and Dukh-nirodha-Gamini Pratipada , had started the wheel of Dharma of these four noble truths and this noble truth is the basis of all the principles of this religion.
Sad Truth
According to the Buddha, life is full of sorrows, all things that have arisen are forms of sorrow, impermanence and anatman. Birth is also sorrow, even a little right vision:there is sorrow, disease is also sorrow, death is also sorrow, unpleasant meeting is also sorrow, dear separation is also sorrow. All things in the world are sad – All sorrows.
sad-sorrow
According to Buddha, everything has a cause, so there is a reason for suffering. According to dependent origination, there is no single cause for the origin of suffering, it is a long chain of causes In which there are twelve links from death to avidya and the root cause of these causes is avidya.
suffocation
The third noble truth is that the cessation of suffering is possible. The power of action rests on the power of reason, so if the tradition of cause is stopped, then action will automatically stop. Avidya is the root cause of miseries, so when avidya is quelled by knowledge, there is cessation of suffering. Ordinarily it is called 'Nirvana ' Having said. This is the ultimate goal of life. Nirvana does not mean the destruction of life but the destruction of sorrows and its attainment is possible even in a lifetime. According to the Buddha this is a transcendental state.
Path to Grief
The fourth noble truth is- Dukh-nirodhagamini pratipada, that is, the way to destroy the causes that cause suffering is the way to Nirvana. Eight means of cessation have been told which are called 'Ashtangaik Path ' Having said. Just as the Ganges, Yamuna, Achirvati, Sarmu (Sarayu) and Mahi rivers flow towards the east and reach towards the sea, similarly the Arya eightfold path leads to Nirvana when practiced. The following are the Eightfold Path -
- right vision : Right view is to know the true nature of things.
- Due Resolution: Right thought is to keep thoughts free from attachment, hatred and violence.
- Proper Speech : Right speech is always the use of truth and soft speech.
- Samyak Karmant: It means to engage in good deeds and give up bad deeds.
- Samyak Life: Right living is the only way to live a life of pure good conduct.
- Sayak Exercise: Renunciation of unskilled religions and following efficient religions is the right exercise.
- Samyak Smriti : Its meaning is to always be aware of the real nature of things.
- Samyak Samadhi : Right concentration of the mind is right Samadhi.
Shil, Samadhi and Pragya
Sila, samadhi and wisdom are described in ancient Buddhist literature as means of cessation of suffering. Sila means right conduct, samadhi means right meditation and prajna means right knowledge. Eightfold path has been kept under these. Right action and life can be placed under sila, right exercise, memory and samadhi under samadhi and right vision, thought and speech under prajna.
The attainment of nirvana through knowledge and persuasion of Aryan truths can free man from the cycle of old age and death. The Buddha forbade leading a more happy life under the Eightfold Path or engaging in more physical afflictions - both. In this regard, he has preached the 'middle path'.
atheism
Buddhism is essentially atheistic Is. According to Buddha, the world is governed by the laws of dependent origination and for its operation no entity called God is needed. The world is bound by the laws of creation and destruction, so he advised the monks to 'appadipo bhava ' (Be your own light) preached to find the light yourself. He says that achieving nirvana is one's own responsibility. He has laid great emphasis on virtue and moral living.
Pursuance of tenases is the basis of moral life. These ten principles are non-violence, truth, non-stealing, non-possessiveness, abstinence from adultery, abstinence from alcohol, not eating untimely food, not sleeping on a pleasant bed, not accumulating wealth and not having intercourse with women.
appearance
Pratityasamutpada is the essence of the Buddha's teachings and the cornerstone of all the teachings of Buddhism. Dependent origination means the creation of another object upon attainment of one thing, that is, relative causality. In this there is a relativity between the power of cause and the power of action. It follows the rule that 'when it exists it is, by its product it arises, in its absence it does not, by its opposition it is prohibited.'
Pratityasutapada has a transcendental aspect that describes the Supreme Being beyond true and non-existent and a practical aspect that specifies the law of causality in the world. In relativistic view, dependent arising is samsara (suffering) and from the point of view of reality this is nirvana (restraint of sorrow).
Buddha is not to say that there may or may not be matter in the flow of the world. Everything in the world being relative is neither an absolute truth nor an absolute falsehood. Absolute truth is not because it is subject to death and absolute falsehood is not because it appears to exist. This is the Buddha's 'middle way' which negates both the extreme ideologies - Eternalism and Uchhatism. Buddha himself has given great importance to dependent arising and said that 'he who sees dependent arising, sees Dharma.'
Twelfth Diagnostics
According to Pratityasmutapada, just as birth is the cause of suffering (jara-death), so also the cause of birth is the cycle of ignorance producing the fruits of action. There are twelve main links in this causal chain that cause each other to produce. It has been called the twelfth diagnosis, the cycle of life, the cycle of life, etc. This life-cycle There are twelve sequences - Avidya, Sanskar, Vigyan, Namrup, Shadayatana, Sparsh, Vedana, Trishna, Upadana, Bhava, Jati and Jara-death.
Of these twelve factors of the cycle of life, the first two relate to the previous life, the last two to the future life and the rest to the present life. This life-death cycle does not end with death. Death is only the reason for the beginning of life. For this purpose - to end the cycle, the end of avidya is necessary and knowledge itself is capable of removing ignorance and taking a person towards nirvana.
Tradition of Karma and Deeds
According to the Buddha, there is an eternal and unbroken tradition of actions and results. Buddha has called karma consciousness. Because action is consciousness, it accepts or attracts its own fruit. There is no need to believe in any conscious or God to give fruit. The creature itself is responsible for its happiness and sorrow. Man himself has created miseries for himself by his ignorance and false views, so no other power can free him. For this he will have to try himself.
transitionalism
According to Buddhism, all things in the world are impermanent, whether they are inert or conscious. A process of continuous change is going on in every substance, in which one state is being destroyed and the other is being created every moment. This is Buddha's antyavada (transcendentalism). Things are not only impermanent, but appear for a moment, but in the second moment they disappear. Its beautiful interpretation has been done through Deepshikha. Every drop of oil goes up through the wick of the lamp; The ignition of each drop produces a separate flame and thus many continuous flames appear as one flame. In this process one flame is continuously destroyed and the other is continuously created. Every stage of experience that emerges, immediately disappears and dissolves into the next state, and thus in each subsequent state all the preceding states remain in a latent form which manifests under favorable conditions. Although man does not remain the same in any two moments, yet he does not become completely different either. It is the middle path of Eternalism and Uchchavada which points towards the flowing stillness of the creation and gives the message of being detached from the creation.
animalism
Buddhas are atheist, they do not believe in any permanent element called soul. They accept the existence of only momentary sensations and thoughts and regard the soul as an immutable being as an unnecessary imagination. According to him Atman has five wings- form, science, pain, noun and sanskar- It is only a union created from. Just as the chariot is the name of a particular impact of axles, wheels, ropes etc., in the same way there is no soul other than the impact of the five-wings, that is, the soul is these five-skandes is the name of the group. The five skandhas are ever-changing i.e. impermanent, therefore the soul created from them is also impermanent. This is the animism of Buddha.
Thus the Lord Buddha denies the eternal soul and says that "there is no soul in the universe and no other thing like the soul." Belief in the Eternal Spirit is as ridiculous as having affection for an imaginary beauty."
Like the soul, material things are also entities and have no unity in their origin. Both the soul and the substance exist only in a union form. This impact does not remain the same even for two moments, but keeps on changing continuously. Therefore both the soul and the material world are like children (changeable) like a stream of water or a flame of fire.
Explanation of Reincarnation
The characteristic of Buddha is that he has also explained reincarnation by negating the eternal-soul. If without the doer there can be karma, then without the soul there can be rebirth. According to the Buddha, reincarnation means the continuity of the flow of science. When the last science of a science flow ends, then the last science dies and a new science emerges in a new body. Buddha has called this continuous flow of rebirth. Only at the end of this life there is no rebirth, but every moment there is rebirth. Buddha explained rebirth with the flame of a lamp. The karma that belongs to a person can transmit itself in the time of death as well as in the time of life; And although the dead person does not revive, yet another person of the same sanskar can take his place. Thus 'rebirth is not of soul, but of character.'
Nirvana
The ultimate goal of human life is liberation from the bondage of death (suffering) i.e. Nirvana. Generally, the tradition of birth and death is dependent on avidya, misery and karma. By learning, the affliction is attenuated and the world-cycle is stopped. This is commonly called Nirvana.
Nirvana literally means 'extinguishing That means getting rid of the cycle of life and death. The doctrine of Nirvana is different from the doctrine of salvation of Vedic religion. According to Vedic religion by good deeds the soul contained in a person merges with the Supreme Soul and one becomes free from the cycle of rebirth. In Buddhism, cessation or nirvana is not a sign of destruction. The extinguishing of the fire is not the destruction of the fire, but it has to be restored to its original effect. According to Buddhism Nirvana can be attained in this birth, but Mahaparinirvana is possible only after death.
Equality of Mankind
Buddha was the exclusive nurturer of the equality of mankind. He said that no one is a Brahmin or a Brahmin by birth, Rather, caste is determined by karma. जिस प्रकार अग्नि सभी प्रकार की लकड़ियों से प्रज्ज्वलित हो सकती है, उसी प्रकार सभी जाति के लोग संन्यासी होकर जीवन के चरम लक्ष्य को प्राप्त कर सकते हैं। उन्होंने सभी जाति और वर्ण के लोगों को अपने धर्म और संघ का द्वार खोल दिया।
प्रत्यक्षवाद
बुद्ध का धर्म एक आविष्कार है, एक खोज है क्योंकि यह मनुष्य-जीवन और उसकी स्वाभाविक प्रवृत्तियों के गम्भीर अध्ययन का परिणाम है। ‘आओ और देखो ’ (एहिपस्सिको) इस धर्म का प्रत्यक्षवाद है। बुद्ध ने कहा कि मेरी बात को भी इसलिए न मानो कि उसे बुद्ध ने कही है। उन पर भी संदेह करो और विविध परीक्षाओं द्वारा उनकी परीक्षा करो। जीवन की कसौटी पर उन्हें परखो, अपने अनुभवों से मिलान करो, यदि तुम्हें सही जान पड़े तो स्वीकार करो, अन्यथा छोड़ दो। यही कारण है कि बौद्ध धर्म रहस्याडंबरों से मुक्त, नितांत बुद्धिवादी, मानवीय सम्वेदनाओं से ओतप्रोत है और हृदय का सीधे स्पर्श करता है।
बौद्ध धर्म की सामाजिक परिकल्पना वर्णव्यवस्था से मुक्त नही थी क्योंकि बौद्ध ग्रंथों में ब्राह्मणों की अपेक्षा क्षत्रियों की सामाजिक प्रतिष्ठा पर अधिक बल दिया गया है। क्षत्रियों को अपनी रक्त-शुद्धता पर अभिमान भी था। संयुक्त निकाय में क्षत्रियों को मानवमात्र में श्रेष्ठ बताया गया है। वस्तुतः नवीन परिवर्तनों के कारण जब ब्राह्मणों की प्रतिष्ठा खो रही थी तो अपनी विशिष्ट भूमिका के कारण नये शक्तिशाली क्षत्रिय वर्ग को अधिक प्रतिष्ठा मिलना स्वाभाविक था।