2. sesija – nastavak – Prva plemenita istina
What the Buddha Taught, study session 2
Please read Chapter II, The Four Noble Truths
First Noble Truth: Dukkha up to the beginning of the presentation of the five aggregates.
Also, please read the additional text in the back of the book Setting in Motion the Wheel of the Truth (Dhammacakkappavattana-sutta)
Discussion questions:
What is dukkha?
What is the origin of dukkha, as presented here?
What are the different forms of happiness, sukha, as presented by the Buddha here?
How does he feel about deep meditation?
What are the different forms of suffering as presented by the Buddha here?
In the sutra/sutta, the Buddha gives his teaching to the five Bhikkhus. What’s their story?
How do feel about the Buddha starting his teaching “career” with dukkha? Why does he do that?
What, if any, impact does this teaching have on your life?
For those who understand English, or have easy access to someone who does, a bit more about impermanence, from contemporary Thervadan monk Bhikku Bodhi:
Čemu je Buda podučavao
- sesija proučavanja
Pročitajte poglavlje II, Četiri plemenite istine
Prva plemenita istina: Dukkha do početka prezentacije pet agregata.
Takođe, pročitajte dodatni tekst na kraju knjige Pokretanje točka istine (ispravnosti) (Dhammacakkappavattana-sutta)
Pitanja za razgovor:
Šta je dukkha? Značenje pojma ‘Dukkha’
Šta je izvor (poreklo) dukkhe, kako je ovde prikazano? Šta je ‘biće (individua, ja)’?
Koji su različiti oblici sreće, sukha, kako ih je ovde predstavio Buddha? Tri aspekta (pojavna oblika) iskustva
Kakav je njegov stav o dubokoj meditaciji?
Šta su različiti oblici patnje koje je ovde predstavio Buda? Tri pojavna oblika (vida) ‘Dukkhe’
U sutri / suti (Pokretanje točka istine), Buda daje učenje petorici monaha. O čemu je bilo reči?
Šta vi mislite o tome što Buda započinje svoju “karijeru” učitelja s dukkhom? Zašto to radi?
Kakav je, ako ga uopšte ima, uticaj ovog učenja na vaš život?
Za one koji razumeju engleski jezik, ili im je lako dostupan neko ko ga zna, evo malo više o nestalnosti, od savremenog teravadinskog monaha Bhikku Bodhija:
The Four Noble Truths structure the entire teaching of the Buddha, containing its many other principles just as the elephant’s footprint contains the footprints of all other animals.
The pivotal notion around which the truths revolve is that of dukkha, translated here as “suffering.” The Pali word originally meant simply pain and suffering, a meaning it retains in the texts when it is used as a quality of feeling: in these cases it has been rendered as “pain” or “painful.”
As the first noble truth, however, dukkha has a far wider significance, reflective of a comprehensive philosophical vision. While it draws its affective coloring from its connection with pain and suffering, and certainly includes these, it points beyond such restrictive meanings to the inherent unsatisfactoriness of everything conditioned. This unsatisfactoriness of the conditioned is due to its impermanence, its vulnerability to pain, and its inability to provide complete and lasting satisfaction.
The notion of impermanence (anicca) forms the bedrock for the Buddha’s teaching, having been the initial insight that impelled the Bodhisattva to leave the palace in search of a path to enlightenment. Impermanence, in the Buddhist view, comprises the totality of conditioned existence, ranging in scale from the cosmic to the microscopic. At the far end of the spectrum the Buddha’s vision reveals a universe of immense dimensions evolving and disintegrating in repetitive cycles throughout beginning-less time.
In the middle range the mark of impermanence comes to manifestation in our inescapable mortality, our condition of being bound to aging, sickness, and death, of possessing a body that is subject “to being worn and rubbed away, to dissolution and disintegration.” And at the close end of the spectrum, the Buddha’s teaching discloses the radical impermanence uncovered only by sustained attention to experience in its living immediacy: the fact that all the constituents of our being, bodily and mental, are in constant process, arising and passing away in rapid succession from moment to moment without any persistent underlying substance. In the very act of observation they are undergoing “destruction, vanishing, fading away, and ceasing.”
Četiri plemenite istine čine strukturu čitavog Buddhinog učenja, uključujući njegova mnoga druga načela, baš kao što otisak(trag) stopala slona obuhvata svojim obimom otiske svih ostalih životinja.
Ključna ideja oko koje se vrte te istine je ona o dukkhi, koja je ovde prevedena kao „patnja“. Ta reč na paliju je izvorno značila samo bol i patnju, i to značenje zadržava u tekstovima kada se koristi kao kvalitet osećaja: u tim slučajevima znači „bol“ ili „bolno“.
Međutim, kao prva plemenita istina, dukkha ima daleko šire značenje, odražavajući sveobuhvatnu filozofsku viziju. Dok crpi svoju emotivnu obojenost iz povezanosti s bolom i patnjom, a svakako i njih uključuje, ona ukazuje i izvan tako restriktivnih značenja na inherentno nezadovoljstvo svega što je uslovljeno. Ovo nezadovoljstvo kao osobina onog što je uslovljeno potiče od nestalnosti onog što je uslovljeno, njegove osetljivosti na bol i njegove nesposobnosti da pruži potpuno i trajno zadovoljstvo.
Pojam nestalnosti (anicca) čini čvrst temelj za Buddhino učenje, budući da je to bio početni uvid koji je podstakao Bodhisattvu da napusti palatu u potrazi za putem do prosvetljenja. Nestalnost, po budističkom shvatanju, obuhvata celokupnost uslovljenog postojanja, u rasponu od kosmičkog do mikroskopskog. Na krajnjoj tački spektra Buddhina vizija otkriva svemir ogromnih dimenzija koje se razvija i raspada u ponavljajućim ciklusima od prapočetaka.
U sredini raspona to obeležje nestalnosti iskazuje se u našoj neizbežnoj smrtnosti, našim stanjima starenja, bolesti i smrti, posedovanjem tela koje je podložno „tome da se istroši i pohaba, da se rastvori i dezintegriše.“ A na kraju spektra, Buddhino učenje otkriva radikalnu nepostojanost koja se zapaža samo uz usmerenu pažnju na doživljaj u njegovoj živoj neposrednosti: ono otkriva činjenicu da su svi sastojci našeg bića, telesni i mentalni, u stalnom procesu, da nastaju i prolaze u brzom sledu od trenutka do trenutka bez trajne temeljne supstance. U samom tom činu posmatranja oni prolaze kroz „razaranje, nestajanje“, oni „blede i prestaju.“
This characteristic of impermanence that marks everything conditioned leads directly to the recognition of the universality of dukkha or suffering.
from https://tricycle.org/magazine/four-noble-truths/
Ova karakteristika nestalnosti koja obeležava sve što je uslovljeno vodi direktno u prepoznavanje univerzalnosti dukkhe ili patnje.
from https://tricycle.org/magazine/four-noble-truths/