Concept of Pancasila in Indian Thaought

SR No.: 001666
Original Sutra Author: N/A
Author: Kamla Jain
Publisher: P V Research Institute Varanasi
Publication Year: 1983
Total Pages: 290
Language: English
Classification: Book_English, Religion, & Principle
File Size: 16 MB

Page 206

2.
of this suffering, (3) it is possible to stop suffering, and (4) there is a path leading to the cessation of suffering. Around these four noble truths the entire Buddhist teachings are clustered. This is called by Buddha as 'dhamma' or the fact of things. The first noble truth is about the tyranny of pain. Buddha started with the most universally established principle, based on an experience that is common to all sentient beings. Suffering is existent every where.2 There exists no other experience which is equally and universally predominant. All sentient beings are not thinking beings, nor all thinking beings reach the stage in which this faculty conceives its own nature and importance. But all are sentient beings and all sentient beings endure suffering, because all are subject to senility, death and decay. This suffering in Buddhism is not an expression of pessimism but it is the fundament thesis of a world-embracing thought; suffering being the most common factor in the experiences of all creatures in the Universe, it bridges the gulf between human and animal kingdoms. This gives rise to a feeling of universal brotherhood, on which is based the idea of non-violence as Dhammapada3 pronounces. The truth of suffering therefore becomes the starting point of ethical system of Buddha. Analysis of all aspects of life, all stages of life, makes him arrive at the same conclusion that there is suffering, though it is such a state which differs from इदं खो पनभिक्खवे दुक्खं अरिय सच्चं । """दुक्ख समुदयं अरियसच्चं ... दुक्खनिरोधं अरियसच्चं, दुक्ख निरोधगामिनिपटिपदा अरियसच्चं ।
4
1.
-Mahā., p. 13.
सब्बे संखारा दुक्खा ति
-Dhammapada, 278.
usà aufa zuseu, qoà mufa Ħogat अत्तानं उपमं कत्वा न हनेय्य न घातये ।
3.
Truth
191
1
-Ibid., 129.
4.
जाति पि दुक्खा, जरा पि दुक्खा, व्याधि पि दुक्खो, मरणं पि दुक्खं अप्पियेहि सम्पयोग दुक्खो, पियेहि विप्पयोगो दुक्खो यं पिच्छं न लभति तंपि दुक्खं । संखित्तेन पंचुपादानक्खन्धा दुक्खा ।
-Mahā., p. 13.