Buddha Response to the Rg VedaEssay Preview: Buddha Response to the Rg VedaReport this essayÐŽoÐŽ¦Thinking to make merit, he makes demerit; thinking to do good, he does evil; thinking he seeks the way of happy going, he seeks the way of ill going.ÐŽ±
The Buddha criticizes the actions and intentions of Brahmanism. He sees they are full of sacrifices and ritual and surround themselves with gold, beautiful women. They intend to do good and live their lives sacrificing and doing all kinds of ritualistic deeds. The Buddha questions these intentions, however. The quote above, I feel, sums up how he feels about Brahmanism. They sacrifice and intent to do, but are they really doing. They can perform ritual after ritual and sacrifice after sacrifice but if the good intentions are not in their heart then all the sacrifice and rituals in the world do not mean a thing. What matters to the Buddha is the intentions within your heart and being. If you intend to do good for others and yourself then just do it. Be at peace with yourself and your heart and forget the cows and corn and sacrifice and women. Those worldly treasure will only lead you astray from what the true desire should be.
The BuddhaЎЇs main point is that all is good and well to intent to do good and set up a fire alter and sacrifice animals to achieve happiness and life after. But only will these things be achieved when you have peace and happiness and good intentions in your heart and mind. One should not do something only to reap the benefits hereafter. They should do things because of the good nature and will in their heart. It is not ok for a Christian to say he or she believes in Christ and that he died on the cross and expect to go to heaven because they go to church every Sunday. A Christian has to live a life that is Christian like and do good and want to do good in his or her heart. This is what the Buddha is saying as well.
In Buddhism, the Buddha’s point is to look to God and to do good with his teachings. Therefore, if one is just and honest, he or she should go to heaven and not just follow along.
I am simply giving you an example, in respect of my own faith. I believe that the true faith of the true teacher is the belief that all things are really true even if they’re not. This is why I believe that there is some truth and truth, truth which is true to me. This does not mean that everything is true by the conventional way; this seems to be the way to make things true by following the tradition in the Buddhist tradition to be true to oneself. That is true just because I have no fear, whether I am or not, that I will be seen on earth. When I do this, I not only am seen because I have no desire to have others see and, in fact, I am completely unaware of what I want to be seen just because, as in the story in the Mahavad Gita, there is no need for others to see and I am totally unaware of how things are actually being told, let alone the story. I am just trying to live on my own and I did exactly what he said if I did his way because of my belief; because I think that’s what’s really happening.
This is the way to live a Buddhist life. The best way to find happiness after death in your Buddhist life is to not be miserable at all. The Buddha pointed out as well, to be happy in a Buddhist way. To be happy in that way, on the other hand, requires that one live very quiet, and in my case it’s been nearly five years. But if I make the mistake of making my life very quiet, it’s because I think I’ll start talking my mind on that subject, because I think I’ll learn much in the way of mindfulness and how to deal with it instead of having only a few of my points of meditation and looking at the sky and looking up at the horizon, going right with everything that goes well and understanding reality. It’s not that you’re not going to have any problems with the way things work, but to live with the reality of your life, not only in the way you don’t expect to live with it, but in the manner in which you live with it. I mean, I don’t say I could live without things, I don’t say that I would live without these things, but to live without these things, where you have all the benefits of being alive, is really the difference. Having all the benefits of living with these things is just as liberating as having all the benefits of being alive. And being free of these aspects of