Buddha’s teachings, views on life and rebirth
Buddhism is a common term for the teachings of the Buddha, a “doctrine of the Savior.” After the death of the Buddha, some of his followers gathered to lay down principles for the application of the teachings of the Buddha, the Dharma.
The starting point is the two paths one must not take if one wants to attain the Nirvana – Buddha stage, which are the paths of sensory indulgences / self-preoccupation and the paths of self-torment / self-annihilation. He even tried the extremes of the expected prince and the suicidal ascetic – none of the detours led to salvation.
He found the middle way, going out on his own redemption, it awakens the mind and leads to serenity, realization, clarity and eventually to Nirvana. He calls the way the noble eightfold way ”, which shows the right way of life and the right way to realization. The noble eightfold path, is part of the four noble truths that presuppose that:
Birth is suffering, old age is suffering, disease is suffering, death is suffering.
Life is suffering because of our attachment to physical reality and because everything is perishable.
It is suffering to be reconciled with what one does not like, it is suffering to be separated from what one likes.
The suffering arises from man’s thirst for life and desire, which leads to new karma and thus rebirth. The disorder can only be overcome by following:
The sacred truth about the path that leads to the end of suffering is: the noble eightfold path.
The way that puts man beyond the “wheel of life” (the Dharma law) and into the Buddha stage, is thus the noble eightfold path that presupposes: Right view, Right decision, Right speech, Right course of action, Right way of life, Right striving, Right reflection and Right self-immersion.
According to the Buddhist view, what causes the changeability of life is the fact that life itself, that each individual with its sorrows and joys is composed of a series of elements that are in constant change, Dharma. The elements arise and disappear all the time and are part of new combinations, ie they are never constant, but always occur in dependence on each other.
According to the Buddha, there is no personal “I”, but an interplay between five factors: the material (the body and the senses), the emotions (desire or displeasure), the perceptions, the instincts and drives, and the consciousness. All our actions can be traced back to these factors. All groups are perishable and what is perishable is suffering. What is painful is without “self”.
In the Buddhist world, not only perishable and changeable elements occur, but also constant factors. The two opposites of Buddhism are: Samsara, the law that causes the eternal cycle of life, and Nirvana, the state in which this law no longer applies. These two factors are constant.
In the chain of causes, the interdependence of things, the process of rebirth is illuminated through 12 stages: ignorance, karmic formations, consciousness, mind and body, the six senses, contact, feeling, desire, the pursuit of things, becoming, birth, old age and death. Ignorance, the so-called “ignorance”, is considered the direct cause of all our suffering. The cause thus complements the four noble truths, as they are just viewed from a different point of view.
What is reborn is the individual, but not the same individual. The individual performs good and bad deeds. Because of these deeds, a new individual is reborn. If one were not reborn, one would avoid the consequences of one’s evil deeds; but precisely because one is born again, one does not avoid the consequences of one’s bad deeds. Since the elements that make up a given individual are constantly taking place, there is no question of a “common identity” between the deceased and the new individual. However, since the elements that make up the new individual have emerged in dependence on the previous ones, a continuity has been created.
The ignorance of the true being of the individual is the real cause of the suffering existence, and conversely, the right knowledge is the end of the suffering life. With the right knowledge follows the cessation of life thirst, thus the cessation of addiction and one has reached Nirvana.
According to Weddinginfashion, Nirvana is not a real sky, but rather an inconceivable concept. It signifies the cessation of any existence or is a kind of objectivity state. The Buddha says that it is difficult to explain in words, but instead tries to explain it with a picture:
“You can see a fire burning, and you can explain that it is grass or wood that causes this fire. You can also see when this fire has gone out, but you can not explain where it has gone ”.
A human being who wants to attain Nirvana must take a long and arduous path through Samsara (the wheel of births, death and rebirths) to liberation. This path can only be hoped for if one has great spiritual qualifications. The prerequisites for achieving Nirvana are set out in the noble eightfold path – that is, in the fourth noble truth. Self-immersion or meditation is the most important of all means. Buddha even reached Nirvana by self-immersion / meditation under a fig tree in Bodh Gaya. Nirvana can be reached in human life and becomes complete in death.