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They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming ...
They are selected from his writing in Zürau in West Bohemia (now Siřem in the community of Blšany) where, suffering from tuberculosis, he stayed with his sister Ottla. His friend Max Brod titled the book "Betrachtungen über Sünde, Hoffnung, Leid und den wahren Weg" (Reflections on Sin, Hope, Suffering, and the True Way).
The Tibetan tradition emphasizes the study of the sixteen characteristics of the Four Noble Truths, as described in the Abhisamayalamkara.The Mahayana text Ornament of Clear Realization (Abhisamayalamkara) identifies four characteristics of each truth, for a total of sixteen characteristics, which are presented as a guide to contemplating and practicing the four noble truths. [1]
Geshe Tashi Tsering states: "The modifier noble [i.e. arya] means truth as perceived by arya beings, those beings who have had a direct realization of emptiness or selflessness. Noble means something seen by arya beings as it really is, and in this case it is four recognitions—suffering, origin, cessation, and path.
The first of the Four Noble Truths is the truth of suffering or dukkha (unsatisfactoriness or stress). Dukkha is one of the three distinguishing characteristics of all conditioned existence. It arises as a consequence of not understanding the nature of impermanence anicca (the second characteristic) as well as a lack of understanding that all ...
That is how this entire mass of suffering originates. The Mahahatthipadopama-sutta (M 28) contains another short explanation of dependent origination: [5] [115] these five grasping aggregates are indeed dependently originated. The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.
He noted that throughout human history, telling the truth could often land one in trouble. “Take you back in time 10,000 years and you're in a small village,” he said. “If you go along to ...
The suffering of another being is thus our own suffering. [63]: 380–381 The recognition of this metaphysical truth allows one to attain a more universal, rather than individualistic, consciousness. In such a universal consciousness, one relinquishes one's exclusive focus on one's own well-being and woe towards that of all other beings.