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In early Buddhism, these practices started with understanding that the body-mind works in a corrupted way (right view), followed by entering the Buddhist path of self-observance, self-restraint, and cultivating kindness and compassion; and culminating in dhyana or samadhi, which reinforces these practices for the development of the body-mind. [9]
Samsara is considered to be dukkha, suffering, and in general unsatisfactory and painful, [2] perpetuated by desire and avidya (ignorance), and the resulting karma and sensuousness. [ 3 ] [ 4 ] [ 5 ] Rebirths occur in six realms of existence, namely three good realms ( heavenly , demi-god , human) and three evil realms (animal, ghosts , hellish ).
Saṃsāra (Devanagari: संसार) means "wandering", [1] [2] as well as "world" wherein the term connotes "cyclic change". [3] Saṃsāra, a fundamental concept in all Indian religions, is linked to the karma theory and refers to the belief that all living beings cyclically go through births and rebirths.
Practice of the retribution of enmity: to accept all suffering as the fruition of past transgressions, without enmity or complaint. Practice of the acceptance of circumstances: to remain unmoved even by good fortune, recognizing it as evanescent. Practice of the absence of craving: to be without craving, which is the source of all suffering.
The upper part of the drawing also shows an image of the Buddha pointing toward the moon; this represents the path to liberation. [ 21 ] [ 30 ] [ 31 ] While in Theravada Buddhism this is the Noble Eightfold Path , in Mahayana Buddhism this is the Bodhisattva path, striving to liberation for all sentient beings.
Satta sambojjhaṅgā: satta – seven; sam- - a prefix meaning complete, full, highest; bojjh(i) < bodhi – an abstract noun formed from the verbal root *budh-(to awake, become aware, notice, know or understand) corresponding to the verbs bujjhati (Pāli) and bodhati or budhyate (Sanskrit);
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Etymologically, kāya means "body," sakkāya means "existing body," and diṭṭhi means "view" (here implying a wrong view, as exemplified by the views in the table below). In general, "belief in an individual self" or, more simply, "self view" refers to a "belief that in one or other of the khandhas there is a permanent entity, an attā ."