There are several definitions of the specialized term “good life” and countless standards on “how one should live”, however , you will discover two personalities that teach differently in relation to this. This paper titled “The Great Life: Views of Juggernaut and Confucius” intends to answer the following queries: 1) “What is the ‘good life’ relating to Juggernaut? “, 2) “What is definitely the ‘good life’ according to Confucius? “, 3) “How should one live according to Juggernaut? “, and last but not least 4) “How will need to one live according to Confucius? “.
The great Life Relating to Buddha The good existence according to Buddha is usually to live in respect to certain standards that could lead that you obtain the “definitive life of bliss” (Thapar, 1966). Furthermore the “good life” is definitely where “equal treatment” has experience (Thapar, 1966). This is mentioned under the category “Sunyata” (Thapar, 1966). Furthermore, it also includes “nirvana”, meaning that “whatever occurs or no matter how disordered incidents risk turning out to be, there will always be perfect peace, and, fairness in the end” (Gotiangco, 2001).
Trusting in such is already living the good your life according to Buddha (Gotiangco, 2001). In addition, living the great life is also to practice the combination of “compassion and wisdom” (Gotiangco, 2001). This means that individuals ought to demonstrate sympathy towards other people that could be achieved by “understanding the real meaning of existence (Gotiangco, 2001). He reiterated that “wisdom should be produced as well in order to impart the right teachings of Buddhism whilst compassion also needs to be present to appropriately accomplish the appropriately the teachings of Buddhism” (Gotiangco, 2001).
Last but not least is always to “develop knowledge and faith” which involves the conviction with open-mindedness to see visibly other people’s viewpoint without any preconceived notion and foregone conclusion, belief with incredibly profound contemplation to be able to be acquainted with it is soundness, commitment with efforts to be able to seriously comprehend it, and confidence with realization to be able to recognize that there is really no big difference between the perception of an person and the fact (Gotiangco, 2001).
III. The favorable Life According to Confucius The good life according to Confucius is known as a never-ending aspiration for meaningful faultlessness/perfection (Gotiangco, 2001). 4. How You ought to Live According to Juggernaut According to Buddha, you need to live in a matter that observes the following: A. Essential Teachings First of all, the standard and vital teachings of Buddha should be learned and practiced by an individual (Thapar, 1966).
For instance , the following: “1) the Several Noble Facts which include this: a) Noble Truth of Sorrow, b) Noble Real truth of Coming Sorrow, c) Noble Fact of the Blocking of Misery, woe, anguish, and d) Noble Truth of the Method which leads towards the Stopping of Sorrow, as well as 2) The Noble Eightfold Path which will consists of the following: a) Right Speech, b) Right Opinions, c) Proper Conduct, d) Right Resolve, e) Proper Effort, f) Right Recollection, g) Correct Mediation, and h) Right Livelihood” (Thapar, 1966).
N. Steps to Adhere to to Achieve a lifetime of Bliss and Perfection Second is to be really aware of the concrete steps to attain “a life of bliss and perfection” (Thapar, 1966). The next should then simply be used: 1) It is vital for one to find out what causes battling to be believed or skilled (Thapar, 1996). Buddha theoretically defined struggling as “anything that hinders preference or anything which go against could be will, for example death, health issues, etc” (Thapar, 1966). ) It is required for an individual to find out what she or he should do to avoid experiencing suffering (Thapar, 1966). Furthermore, an individual can be obliged to “control himself or herself” and to “fight off suffering” which “presents itself through lust, unfavorable emotions, hatred, lapse in judgment, as well as, self-centeredness” (Thapar, 1966). This can be in connection with the one mentioned in Part A on this section/category that teachings ought to be read continuously to be able to internalize it (Thapar, 1966).
The reason is , such internalization and chronic meditation may play a large position in permitting go of wants and release of disparaging mania/fixations which will at some point keep the mind and body of a person to be quiet (Thapar, 1966). Of course , to live calmly shall be able to initiate goodwill and capability of providing rational decisions which are all the parts of the good life in accordance to Buddha (Thapar, 1966). 3) Finally is to know what is technically known as karma (Thapar, 1966).
Buddha declared “since the calmness, logical judgment and goodwill are already present then it can be claimed that rebirth or karma has already taken place (Thapar, 1966). A human being who also now actually has better control of herself/himself may today attain “perfect bliss or nirvana”, which in turn is the target of living and so the simplest principle to how one should live too (Thapar, 1966). V. How One Should Live According to Confucius There is also a set of requirements that one should follow relating to Confucius (Gotiangco, 2001). It requires being ethical and becoming humanitarian (Gotiangco, 2001).
Especially, there are 3 elements as part of the aforementioned two and they are “human associations, virtues, along with, rituals” (Gotiangco, 2001). These components are required or must be able to satisfy the standards on how one should actually live from the perspective of Confucius (Gotiangco, 2001). A. Human Relationships Human associations should be very harmonious in accordance to Confucius (Gotiangco, 2001). The five kinds of human being relations which should be kept are the following: “1) parents – children, 2) husband – wife, 3) older – younger, 4) friend – friend, and last but not least 5) ruler – subject” (Gotiangco, 2001).
He advises that “a father or mother should be able to understand what a parents really means, a hubby should know how you can be a good husband, a daughter or possibly a girl must be able to internalize the allusions extremely related with being a female or possibly a daughter, furthermore, a leader or a subject should be familiar of being a ruler or maybe a subject correspondingly (Gotiangco, 2001). He stated that everybody is definitely anticipated to “relate” in accordance with the aforementioned kinds of human relationships to be able to accomplish harmony and look after stability too (Gotiangco, 2001).
B. Virtues He hence reiterates that the members of the family should be furnished with the proper schooling to be able to display the suitable and proper values relevant to the relationship they are involved with (Gotiangco, 2001). The training reported here by simply Confucius are the following: To start with is “loyalty” (Gotiangco, 2001). Second is usually “filial piety” “which can be technically thought as “the China way of demonstrating respect to parents and ancestors” (Gotiangco, 2001). Third is known as “obedience” (Gotiangco, 2001).
Last but not least is way better known as “conduct” (Gotiangco, 2001). Confucius mentioned that to know the aforementioned ideal values can help people be a little more conscious of what exactly they are about to execute and since it maintains great relationships with others then it is a lifestyle the good life (Gotiangco, 2001). C. Traditions There are certain “rituals” that must be discovered (and should be instilled if possible during childhood) as well according to Confucius (Gotiangco, 2001). Some of these are the following:
1st is to provide “formal education” to individuals (Gotiangco, 2001). This is certainly in addition to the parent assistance and regulation directed at their children (Gotiangco, 2001). Second is the “worshipping of ancestors” (Gotiangco, 2001). This is important it truly is effective in instituting and upholding “high esteem, view, faithfulness, and also, loyalty among the members of the immediate family members, as well as, regarding the clan” (Gotiangco, 2001). Third is definitely “contemplative examining or meditation” (Gotiangco, 2001).
Confucius stated that the previously mentioned is needed to impress upon the mind, invigorate it, and, instill and advocate ideals like tolerance/staying power, self-control/temperance, as well as, calmness that’s welled up in the person (Gotiangco, 2001). He added that in times of severe conflict or perhaps catastrophes, this sort of values will surely help the person (Gotiangco, 2001). Last but not least is definitely the training in precisely what is technically called the “Confucian Six Arts” (Gotiangco, 2001). Included in the “Confucian Six Arts” are the following: ) “Music and Literature”, which are regarded as necessary for the “purposes of humanism and finesse” (Gotiangco, 2001). 2) “Mathematics”, which will helps challenge and eventually sharpen “mental awareness” and “logic” (Gotiangco, 2001). 3) “Callligraphy”, which truly trains one to become extremely patient and strong-minded/indomitable (Gotiangco, 2001). 4) “Martial Arts”, which allows and molds someone to display exactness and meticulousness (Gotiangco, 2001). Moreover, it stimulates maintenance of the body to become in good physical shape (Gotiangco, 2001). )
“Archery”, which “according to the idea of Confucianism, is needed pertaining to the uses of growing deference, and, agility” (Gotiangco, 2001). 6) “Chariot Racing”, which Confucius says that it highly boosts fortitude/stamina, and, adroitness/dexterity (Gotiangco, 2001). 5) “Confucian Books Reading”, where a child can be compelled to see the following books everyday: “a) I Ching or the Publication of Modify, b) Shuh Ching or the Book of History, c) Shih Ching or the Book of Odes, d) Spring and Autumn Life, e) the Analects, f) the Great Learning, and lastly g) the Doctrine in the Mean” (Gotiangco, 2001).
The aforesaid catalogs serve as “directions” or “models” for people to adhere to and to light their routes as they sustain life and face all of the challenges/endeavors that may come their particular way (Gotiangco, 2001). Confucius reiterated that the aforementioned rituals is a crucial part of “how one should live” and so it is very important to him to start early on with the above mentioned rituals (Gotiangco, 2001). This individual said that practices will not only be sustained, the community/society will be cultivated and taken cared of too (Gotiangco, 2001). In addition to that, the spirit of reciprocity endures as well” (Gotiangco, 2001). VI. Conclusion The good lifestyle according to Buddha is one that can be directed to reach “a certain life of bliss” and for Confucius “it is the endless desire to obtain moral perfection” (Gotiangco, 2001). According to Buddha, you should live by knowing and practicing his teachings and following the steps to attaining “a life of bliss and perfection” while for Confucius, you should live by managing good relations, instilling virtues and seeing rituals (Gotiangco, 2001).