Deleted member 24297
With the intent to inflict death
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- Joined
- Jan 29, 2020
- Posts
- 2,331
View: https://www.youtube.com/watch?v=A3c6Nha3e9o
Sometimes I feel like hatred against foids and normies although completely justified is still a form of attachment. Sometimes I feel like they are not worth my attachment and this sinking ship will reach the ocean floor in a short matter of time and even if I could [legal disclaimer: metaphorically] shoot all the passengers on the ship itd be pointless cause theyre gonna drown anyways and by spending attention on them I forfeited my chance of escaping by securing a lifeboat for myself. Are they worth my life and existence? Are they even worth the hatred? Are their tears, however much a delicacy and sweet of taste, worth giving up on reaching the shore?
Drowning = neverending reincarnation and being stuck in the cycle of life
Lifeboat = the Dhamma
Passengers = humans [including foids and normies]
Securing the lifeboat = Fully focussing on Dhamma and attempting to attain enlightenment (even if against all odds of reaching it)
Reaching the shore = Attainment of Enlightenment , the complete exhaustion of your being. The Total Rope. Never having to exist again.
https://en.wikipedia.org/wiki/Three_marks_of_existence
above wiki article said:three marks of existence[/B] are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण, trilakṣaṇa) of all existence and beings, namely impermanence (aniccā), non-self (anattā) and unsatisfactoriness or suffering (duḥkha).[1][2][3][4] These three characteristics are mentioned in verses 277, 278 and 279 of the Dhammapada.[5] That humans are subject to delusion about the three marks, that this delusion results in suffering, and that removal of that delusion results in the end of suffering, is a central theme in the Buddhist Four Noble Truths and Noble Eightfold Path
The three marks are:[7]
- sabbe saṅkhārā aniccā — "all saṅkhāras (conditioned things) are impermanent"
- sabbe saṅkhārā dukkhā — "all saṅkhāras are unsatisfactory"
- sabbe dhammā anattā — "all dharmas (conditioned or unconditioned things) are not self"[8]
In the sutra "The Questions of the Nāga King Sāgara" Sāgaranāgarājaparipṛcchā[10] these four marks are defined as:
- all compounded phenomena are impermanent (anitya)
- all contaminated phenomena are suffering (duḥkha)
- all phenomena are without self (anātman)
- nirvāṇa is peaceful/peace (śānta/śānti)
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