The Good Life: Perspectives of Buddha and Confucius

T present are several definitions of the technical shape good sprightliness and there are countless standards on how maven should sojourn, however, there are two personalities that teach differently with regards to this. This topic entitled The Good action Perspectives of Buddha and Confucius intends to answer the following(a) questions 1) What is the good manners harmonise to Buddha? 2) What is the good life agree to Confucius? 3) How should star live agree to Buddha? and concluding alone non least 4) How should one live fit to Confucius? .II. The Good Life fit in to Buddha The good life according to Buddha is to live according to certain standards that will lead one to obtain the classical life of rapture (Thapar, 1966). In addition to that the good life is where twin treatment is experienced (Thapar, 1966). This is stated under the category Sunyata (Thapar, 1966). Furthermore, it also entails nirvana, which nub that whatever happens or no matter how disorde red incidents whitethorn turn out to be, there will al vogues be pure(a) peace, as sanitary as, fairness in the end (Gotiangco, 2001).Believing in such is already victuals the good life according to Buddha (Gotiangco, 2001). Moreover, life story the good life is also to practice the combination of compassion and learning (Gotiangco, 2001). This means that person(a)s ought to show sympathy towards other people which may be achieved by understanding the real meaning of life (Gotiangco, 2001). He reiterated that experience should be developed as tumesce to be fitting to convey the right teachings of Buddhism while compassion should also be present to be adapted to appropriately carry out the appropriately the teachings of Buddhism (Gotiangco, 2001). decision but non least is to develop wisdom and faith which involves the conviction with open-mindedness to be able to see visibly other peoples bespeak of view without any preconceived notion and foregone conclusion tone w ith extremely profound contemplation to be able to be introduce with its soundness commitment with efforts to be able to re whollyy comprehend it and self-assertion with realization to be able to recognize that there is really no difference between the belief of an individual and the truth (Gotiangco, 2001).III. The Good Life accord to Confucius The good life according to Confucius is a never-ending ambition for moral faultlessness/perfection (Gotiangco, 2001). IV. How One Should Live According to Buddha According to Buddha, one should live in a matter that observes the following A. Essential Teachings first off-key of all, the basic and essential teachings of Buddha should be learned and practiced by an individual (Thapar, 1966).These include the following 1) the Four courtly integritys which include the following a) Noble Truth of melancholy b) Noble Truth of Arising Sorrow c) Noble Truth of the Stopping of Sorrow and d) Noble Truth of the Way which leads to the Stopping o f Sorrow as good as 2) The Noble Eightfold Path which consists of the following a) dear Speech b) Right Views c) Right Conduct d) Right dispel e) Right Effort f) Right Recollection g) Right Mediation and h) Right Livelihood (Thapar, 1966).B. Steps to Follow to Achieve a Life of satisfaction and Perfection indorsement is to be extremely aware of the concrete step to attain a life of bliss and perfection (Thapar, 1966). The following should thusly be followed 1) It is distinguished for one to discover what causes suffering to be snarl or experienced (Thapar, 1996). Buddha technically defined suffering as anything that hinders gustatory modality or anything which go against an individuals will, for instance death, illnesses, etc (Thapar, 1966). ) It is needed for an individual to know what he or she should do to be able to revoke encountering suffering (Thapar, 1966). Likewise, an individual is obliged to control himself or herself and to fight off suffering which presents i tself through lust, negative emotions, hatred, lapse in judgment, as well as, self-centeredness (Thapar, 1966). This is in connection with the one mentioned in Part A of this section/category that teachings should be read incessantly to be able to internalize it (Thapar, 1966).This is because such internalization and habitual meditation will picnic a large role in letting go of wants and quit of disparaging mania/fixations which will eventually keep the mind and tree trunk of a person to be calm (Thapar, 1966). Of course, to live calmly is to be able to initiate goodwill and capability of delivering quick-scented decisions which are all parts of the good life according to Buddha (Thapar, 1966). 3) put up but not least is to know what is technically known as karma (Thapar, 1966).Buddha said that since the calmness, rational judgment and goodwill are already present then it endure be claimed that rebirth or karma has already taken place (Thapar, 1966). A human cosmos who now a ctually has better control of herself/himself may now attain perfect bliss or nirvana, which in turn is the objective of living and so the most basic dominion to how one should live as well (Thapar, 1966). V. How One Should Live According to Confucius There is a set of standards that one should follow according to Confucius (Gotiangco, 2001). It entails being ethical and being humanitarian (Gotiangco, 2001).Specifically, there are three elements include in the aforementioned two and these are human relations, virtues, as well as, rituals (Gotiangco, 2001). All these components are required or needed to be able to meet the standards on how one should really live from the perspective of Confucius (Gotiangco, 2001). A. homosexual Relations Human relations should be very harmonious according to Confucius (Gotiangco, 2001). The five kinds of human relations that should be kept are the following 1) parents children 2) married man wife 3) older younger 4) friend friend and last but not least 5) ruler exposed (Gotiangco, 2001).He advises that a parent should be able to understand what a parents really means a husband should know how to be a good husband a daughter or a girl should be able to internalize the allusions highly related with being a female or a daughter likewise, a ruler or a subject should be familiar of being a ruler or a subject respectively (Gotiangco, 2001). He said that everybody is anticipated to relate in accordance with the aforementioned kinds of relationships to be able to achieve harmony and swan stability as well (Gotiangco, 2001).B. Virtues He thus reiterates that all the members of the family should be provided with the right-hand(a) training to be able to exhibit the suitable and proper values relevant to the relationship they are involved with (Gotiangco, 2001). The training referred to here by Confucius include the following First of all is loyalty (Gotiangco, 2001). Second is filial piety which is technically defined as the Ch inese way of showing respect to parents and ancestors (Gotiangco, 2001). Third is known as obedience (Gotiangco, 2001).Last but not least is better known as ingest (Gotiangco, 2001). Confucius stated that to be familiar with the aforementioned appropriate values will help people be more conscious of what they are some to carry out and since it maintains good relationships with others then it is a way of living the good life (Gotiangco, 2001). C. Rituals There are certain rituals that must be observed (and should be instilled preferably during childhood) as well according to Confucius (Gotiangco, 2001). nearly of these are the followingFirst is to provide formal education to individuals (Gotiangco, 2001). This is in addition to the parental assistance and regulation given to their children (Gotiangco, 2001). Second is the worshipping of ancestors (Gotiangco, 2001). This is cardinal it is effective in instituting and upholding high esteem, reverence, faithfulness, as well as, loya lty among the members of the ready family, as well as, that of the clan (Gotiangco, 2001). Third is contemplative reading or meditation (Gotiangco, 2001).Confucius stated that the aforementioned is needed to enlighten the mind, invigorate it, as well as, instill and advocate values like tolerance/staying power, willpower/temperance, as well as, calmness thats welled up inside a person (Gotiangco, 2001). He added that in times of extreme conflict or catastrophes, such values will definitely help the person (Gotiangco, 2001). Last but not least is the training in what is technically referred to as the Confucian 6 Arts (Gotiangco, 2001). Included in the Confucian Six Arts are the following ) Music and Literature, which are considered necessary for the purposes of humanism and finesse (Gotiangco, 2001). 2) Mathematics, which helps challenge and eventually sharpen noetic awareness and logic (Gotiangco, 2001). 3) Callligraphy, which actually trains one to become extremely affected r ole and strong-minded/indomitable (Gotiangco, 2001). 4) Martial Arts, which helps and molds someone to exhibit exactness and meticulousness (Gotiangco, 2001). In addition to that, it encourages maintenance of the body to become physically fit (Gotiangco, 2001). )Archery, which according to the philosophy of Confucianism, is needed for the purposes of developing deference, as well as, agility (Gotiangco, 2001). 6) Chariot Racing, which Confucius says that it highly increases fortitude/stamina, as well as, adroitness/dexterity (Gotiangco, 2001). 5) Confucian Literature Reading, wherein a child is compelled to read the following books everyday a) I Ching or the Book of potpourri b) Shuh Ching or the Book of History c) Shih Ching or the Book of Odes d) Spring and nightfall Annals e) the Analects f) the Great Learning and last but not least g) the Doctrine of the Mean (Gotiangco, 2001).The aforesaid books serve as directions or models for people to follow and to light their paths as t hey keep up with life and face all the challenges/endeavors that may come their way (Gotiangco, 2001). Confucius reiterated that the aforementioned rituals is a critical part of how one should live and so it is very important to him to start early with the aforementioned rituals (Gotiangco, 2001). He said that traditions will not only be sustained, the community/society will be cultivate and taken cared of as well (Gotiangco, 2001). In addition to that, the spirit of reciprocality lives on as well (Gotiangco, 2001). VI. Conclusion The good life according to Buddha is one that is directed to reach a definitive life of bliss while for Confucius it is the unending desire to attain moral perfection (Gotiangco, 2001). According to Buddha, one should live by knowing and practicing his teachings and following the steps to attaining a life of bliss and perfection while for Confucius, one should live by maintaining good relations, instilling virtues and observing rituals (Gotiangco, 2001).