The truth according to Buddha
The truth according to Buddha
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"Detox from Drugs at a Luxury Holistic Center in Thailand and Israel"
The truth according to Buddha
Discovering the truth is a journey to uncover the mysteries of the natural universe and to gain a deeper understanding of humanity itself. In the realm of science, this is done through research and experimentation to better understand the world around us. But what happens when we look inward, seeking the truth within ourselves? The Buddha, through his journey to enlightenment, became a symbol of this search.
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Key Elements of Drugs Detox:
Medical Supervision: Drugs detox must be conducted under medical supervision, as the body may experience withdrawal symptoms. These can include nausea, anxiety, muscle aches, and insomnia. A medical team will monitor and manage these symptoms to ensure the patient’s safety and comfort.
Holistic Therapies:
Holistic Therapies: Many detox programs incorporate holistic therapies such as mindfulness, yoga, and meditation to help individuals cope with stress and anxiety during the detox process. These therapies support the mind-body connection and contribute to overall recovery.
Tapering Process
Tapering Process: Drugs detox often involves a gradual tapering of the drug to reduce withdrawal severity. Doctors will slowly decrease the dosage over time to allow the body to adjust to lower levels of the substance.
Psychological Support:
Psychological Support: Like any addiction recovery process, detox from Drugs includes psychological support. This can involve counseling, therapy, or support groups to address the mental and emotional aspects of addiction.
Post-Detox Treatment:
Post-Detox Treatment: After completing detox, continuing treatment is crucial to prevent relapse. This often includes participation in ongoing therapy, group support, and the development of new coping strategies to maintain sobriety.
What is truth? Answers from the Buddha
We all know that the Buddha, before becoming an enlightened man, was Prince Siddhartha, who observed the sufferings of life such as birth, old age, illness, and death. The Buddha renounced his throne to become a monk. However, his decision to become a monk was not simply to avoid suffering, but to seek a deeper truth.
This prompts us to reflect on the true purpose of becoming a monk and what benefits learning brings to ourselves and others. While most people accept the natural course of life from birth to death as an unchanging cycle, the Buddha tirelessly searched for the reasons behind this sequence of events. He asked profound questions.
Where did we come from? What is the meaning of life? What leads to death? And how can we escape the cycle of birth and death? These questions form the basis of the search for truth. Prince Siddhartha, in his tireless journey, studied under renowned teachers such as Alara Kalama and Udaka Ramiputra. He mastered the four jhanas and even the states beyond form and formlessness.
However, he remained unsatisfied, for the problem of existence still troubled him. He practiced extreme asceticism, but these extreme practices did not yield breakthroughs, only weakened his body. Finally, he abandoned asceticism and turned to the middle path, consuming moderate food to sustain his body.
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The ego wants stars to dance in its chest so it can shine before the world.
Then, he went to the Bodhi tree and sat quietly, determined to discover the truth. Understanding the Memory of Past Lives He sat in meditation like this until the 49th night, when the Buddha first understood the memory of past lives. He remembered countless past lives, from before he became a Buddha to countless lives before that.
He remembered being born in different places, under different names, belonging to different lineages, experiencing different forms of happiness and suffering, and living different lengths of life. After dying in one place, he was reborn in another place, with different names and lineages. He remembered each life in detail, from general aspects to specific events, as clearly as remembering what happened yesterday.
The Jataka tales record the past lives of the Buddha and his disciples in great detail. Thus he solved the problem. What did I do before I appeared here? Understanding the Divine Eye At midnight, the Buddha realized the Divine Eye, which sees the lives and deaths of living beings.
He observed the righteous and the wicked, the beautiful and the ugly, all guided by their good and bad karma, leading them through the cycle of reincarnation. It was like someone standing on a tall building looking down at a crossroads, clearly seeing those passing by. Thus, after death, humans do not cease to exist, but are guided by their karma, reborn through the six worlds within the three realms.
Seeing reincarnation within the three realms is like seeing beyond the planet on which we live, where countless beings live on countless other stars. Therefore, in Buddhist scriptures, it is said that the number of worlds is as numerous as the number of grains of sand in the Ganges River in India. The Buddha’s divine eye saw not only large and distant objects, but also microscopic entities such as bacteria in a drop of water.
He also saw clearly the causes and conditions that lead to phenomena, whether tangible or intangible. Here, he solved the profound questions of what happens to humans after death and what lies beyond. The Understanding of the Extinction of the Defilements Finally, when the morning star rose, the Buddha understood the extinction of the defilements.
Here, he destroyed all the seeds of birth and death within the three realms, and attained liberation from the cycle of birth and death known as Nirvana. Thus, the question of why humans must go through birth and death and how to transcend it was solved. Here, he attained the truth.
Where is this truth? Within himself. He saw clearly within himself what constitutes birth and death and what leads to liberation. This is the understanding of the truth.
The deep truth within us The practice of the Buddha's teachings is not an unnecessary or tedious search.
The Deep Truth Within Us The practice of the Buddha’s teachings is not an unnecessary or tedious search. In fact, it is an inner journey to discover the deep truth within us. According to the Buddha’s teachings, this truth is the understanding of the cycle of birth and death, in which karma plays the role of the source.
Karma manifests itself through greed, hatred, and delusion, which manifest through thoughts, words, and actions, and lead us endlessly through the vortex of suffering. While all three types of karma are important, mental karma is the focus, as it is the source of all the others. The Buddhist scriptures write that suffering, such as drinking boiling water or swallowing a hot iron ball, is not the greatest suffering.
The real suffering lies in ignorance without knowing how to escape from it. In the Sermon on All Things, the Buddha taught about ignorance when living beings identify themselves and their ever-changing consciousness. This is ignorance, the deep reason for the recurrence of reincarnations.
To escape from ignorance, we must distinguish between what is false and what is true. By practicing the Eightfold Path, we gradually approach the truth, approach the gate of emptiness, where body and mind are no longer solid entities. And when we realize that body and mind are not real and learn to let go, to no longer cling, we begin to know another truth.
The Buddha encouraged us to ask ourselves, who is listening to the dharmas? This suggests that although thoughts may arise and disappear, the ultimate reality is always there, transcending the fluctuations of consciousness.
A venerable monk named Vinaya Vijnanapatimatra Nosmurti once said that this existence is always with us, never leaving, but cannot be found through words or concepts. This existence is always present, never leaving us, always silently present, but conceptual search will not find it.
Therefore, masters often say, under your feet or in front of you, without pointing to a specific location. So, what is this ever-present thing called? Is it a person? Is it heaven? Or is it something else? Many practitioners wonder why the Buddha said that by ending the seeds of birth and death, one attains liberation, but he did not specify what is liberated? If we say that humans are liberated, it is not true because humans are also part of the cycle of rebirth. To say that heaven is liberated is also not true because heaven is also within the cycle of rebirth.
Because this ever-present thing does not move and does not create karma, it does not pass through the cycle of rebirth. Therefore, we cannot say what is liberated. We can only say liberation itself.
Master Hui Neng once regaled the public with a spiritual riddle. I have something without a name, without a family, without a head, without a tail. Tell me, what is it? Shengshi, a wise nun, answered that it is the original face, the true nature of man.
Master Hui Neng has gently criticized you, you have clouded your vision in precisely this understanding. We often attach names to nameless phenomena. In the process of practice, the important thing is to recognize the difference between the creation of karma and the cessation of the creation of karma, between the continuation of the cycle of birth and death and its termination.
Understanding the act of creating karma and choosing not to follow it will bring us to the presence in the state of no-birth and no-death, and to discover the truth that everyone has but not everyone sees if they do not let go of the concepts of birth and death. If we continue to cling to these concepts, we will never experience the deep peace and inner authenticity. This truth is never lacking.
In our practice, we must see clearly that on the one hand there is the creation of karma leading to birth and death, and on the other hand there is the cessation of the creation of karma, the termination of the cycle of reincarnation. Knowing what creates karma but not following it, the state of no-birth and no-death is revealed. This is the truth.
This truth is never lacking. But if one refuses to let go of the concepts of birth and death, one can never see it. It is like a shadow screen.
When images are projected on it, the white canvas cannot be seen. Similarly, as long as one continues to pursue concepts of birth and death, the real silent truth cannot be seen. For example, when sitting in meditation, if a mosquito bites and causes an itch or the knee hurts, it is the itch or the pain, not me, that is experienced.
Everything is known. Being aware in this way shows that the true essence of a person is always visible, never hidden. But unfortunately, people refuse to look within, know nothing about themselves, and instead pursue illusions, feel miserable, angry at others, troubled by all kinds of ailments.
There is love, there is hate, there is suffering, there is joy, and life is a mixture of these, never still. Only when there is neither joy nor sorrow, when one is calm and relaxed, does one’s face shine like the face of the Buddha. Language cannot express the living truth.
In our practice, we must eliminate all worries and not allow them to darken our attraction. In time, as we become more skilled, the truth will manifest or enlightenment will happen. Enlightenment means that there is no longer any subjection to birth and death even while the body remains.
Following the Buddha’s teachings leads to enlightenment, which does not have to be waited for after death, but can be achieved during life by stopping the cycle of birth and death, known as Nirvana. Nirvana means non-birth. This Nirvana is attainable by every person and is not far from human reach.
Thus, the Buddha teaches us that in order to understand the saving truth, one must clearly understand the seeds of birth and death and then practice accordingly. This truth cannot be found in scriptures and texts. Even if the scriptures present the truth exactly, they only represent the dead truth, because they consist of one word connected with another, and cannot express the living truth.
Because language cannot express the living truth and must be known within ourselves, when Patriarch Bodhidharma came to China, he boldly declared, beyond words and writings to convey outside the teachings, to directly point to the thought, to understand one’s own Buddha nature.
Because the teachings written in words represent the dead truth, he wanted to directly point to the living truth, and therefore had to directly point to people’s thoughts, to know the enlightenment within them. Even if we study the doctrine of Buddhism to the level of a bachelor’s degree or a doctorate without practice, we will not know the truth.
To understand the truth, one must engage in personal practice.
To understand the truth, one must engage in personal practice. Only through practice can one see the truth manifest itself as it really is. Because practice is a return to the living truth within us, not a search for it elsewhere.
When the Buddha was about to attain enlightenment, he did not seek to read scriptures and texts. He simply sat quietly under the Bodhi tree and attained enlightenment. Historical records clearly record this.
Now you understand why the patriarchs made such bold statements. We must understand the Buddha’s teachings and then clearly define our path of practice. Otherwise, we may feel stuck in practice and think that if only we were educated, we would reach higher levels and be honored.
Thinking like this deviates from the path of practice. We must understand the true value of practitioners who diligently cultivate to free themselves from birth and death. This is the essential matter.
In the journey of inner cultivation, we often reflect on the methods of practice. I always emphasize that when a tempting thought arises, we should practice recognizing it and letting it go immediately. Some may ask, if knowing the tempting thought is also an illusion, so what? This shows that they have not fully understood how to apply the tools of practice effectively.
Illusion is like a wild bull. To control it, we need a whip and a rope. We must rebuke it.
Recognizing illusions as unreal and not pursuing them, in time we will become skilled and the illusions will fade away. When there is nothing to rebuke, we find natural peace, not by abandoning the tools of practice, but by their natural fading away.
Expanding on this topic, we will recall the incident in the “Sutra of Questions of Melonkipudha,” in which Melonkipudha asks the Buddha, is the world finite or infinite? Does the Tathagata exist after death, or does not exist after death, etc.? And declares that if the Buddha does not answer these questions, he will leave the monastic life.
So the Buddha rebukes Melonkipoda for being foolish. It is like someone who has been shot with a poisoned arrow, refusing to remove it and instead wanting to know, who shot me, what do the shooters look like, what material is the other arrow made of, what is the bowstring like, etc.? That person will die before learning what he wants to know.
Similarly, humans are often curious about the external world, seeing extensive knowledge as wisdom and sophistication, but ignoring the most important thing in life, the cessation of karma and a true life for liberation from the cycle of rebirth.
However, despite knowing a lot about the external universe, we remain blind to ourselves. Only when we understand ourselves clearly do we see the external world clearly. This is extremely important.
Without clarity on this matter, the path of practice will not be stable, and we will quickly tire and want to give up. Only when we recognize the precious value of the path we are on can we attain true happiness, a happiness that is incomparable to the joys of the world.
We, practitioners of the path of cultivation, often encounter pitiful scenes in the modern spiritual world. Many people, who do not truly understand the truth, blindly enter temples, recite the name of the Buddha, and thus spend their lives. They may accumulate good karma, but remain ignorant of the profound nature of spiritual practice.
Therefore, the crucial thing is for practitioners to clearly identify where the root of the practice is and eliminate all the illusions that darken this root so that the truth can be expressed.
Stupidity is what makes people cling tightly to the self, to the mind. We believe that this body belongs to us, but in reality, we do not know how every cell in it works. We cannot command them.
If it is our house, we have the right to arrange and decide the location of every object. But of course, with this body, we have no authority. When we are hungry, we feed it, and the body digests and excretes, a cycle that we do not fully understand internally.
Accepting this body as our own is a grave mistake. When we understand that the body is not mine, it becomes clear that pain and the struggle with death are due to nervous stimulation and that death belongs to the body, not to me. With this understanding, the fear of death and suffering will no longer exist.
In the past, when I praised the Buddha as the supreme physician, I used to think that the title of physician was enough. But now, I understand that he is worthy of this title. The greatest physician in the world may save a life, prolong it by ten years with skill, while the Buddha only shows us the way to escape from the cycle of birth and death, to no longer be controlled by life and death.
As disciples of the Buddha, how should we practice to transcend the cycle of birth and death so as not to be controlled by it? Liberation from birth and death is the highest happiness that the Buddha taught us. While all other joys in this world are temporary and fleeting, we, as disciples of the Buddha, must learn how to practice to be free from the cycle of birth and death so as not to allow it to control us.
Freedom from birth and death is the eternal happiness that the Buddha taught, while all other joys are fleeting and unstable. We will all grow old and die. The wisest thing is to recognize the cause of birth and death, to avoid it, to live truly, not to be bound by birth and death, and that is the ultimate goal.
Psychological Support:
Psychological Support: Like any addiction recovery process, detox from Subutex includes psychological support. This can involve counseling, therapy, or support groups to address the mental and emotional aspects of addiction.
A fascinating Zen story:
The Story of the Empty Bowl
Once upon a time, there was a young and enthusiastic Zen monk named Kosen. Kosen was a student of a famous Zen master named Taiyan. Kosen was devoted to his practice and determined to learn the deepest ways of Zen.
One day, Kosen approached Master Taiyan and asked, “Master, how can I attain enlightenment?”
Master Taiyan looked at Kosen and smiled. He asked Kosen to bring an empty bowl and fill it with water. Kosen did as his master asked and brought the bowl full of clear water.
Master Taiyan then said to Kosen, “Now, pour the water out of the bowl.”
Kosen, confused but obedient, poured the water out until the bowl was empty again.
Taiyan looked at the empty bowl and said, “Kosen, now look at this empty bowl. Just as the bowl is empty, so too must your mind be empty of all thoughts, illusions, and preconceptions. Only when your mind is empty can you accept the true truth and attain enlightenment.”
Kosen understood the profound lesson of his master. He realized that he had to let go of all his preconceptions, ego, and attachments in order to find the truth within. He began to practice meditation with full concentration in order to empty his mind and discover the true nature of enlightenment.
This story reminds us that when we seek truth or wisdom, we must be willing to let go of everything we think we know and be open to accepting the truth as it really is, without the interference of thoughts or prejudices.
