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The status of life as a human, at first is seen as very important. In the hierarchy of Buddhist cosmology it is low but not entirely at the bottom. It is not intrinsically marked by extremes of happiness or suffering, but all the states of consciousness in the universe, from hellish suffering to divine joy to serene tranquility can be experienced within the human world.
In this first sutta of the Majjhima Nikaya, the Buddha looks at thought process of four kinds of persons - untaught ordinary persons (puthujjana), disciples of the higher training (a sekha, who has at least achieved stream entry), arahants, and the Tathagata and how they deal with the root or foundation (mūla) of suffering which is desire born of ignorance.
The "naturalized Buddhism", according to Gowans, is a radical revision to traditional Buddhist thought and practice, and it attacks the structure behind the hopes, needs and rationalization of the realities of human life to traditional Buddhists in East, Southeast and South Asia. [226]
'‘Having contemplated these ruined men in the world, the wise and noble man with perfect vision of things according to reality partakes of the world of the fortunate.' For Buddhadasa spiritual death stems from attachment to good and evil, and means dukkha, i.e. 'suffering'. [2] He says: "Once we know about good and evil, we attach to them ...
The Buddha then concluded his discourse to Vasettha and Bharadvaja: (Due to the governance of Dhamma which became the root of all class and people) anyone, from any the class, who did demerit and wrongdoings, lived a bad life of speech, thoughts, views, and wrongdoings, they would end up after their death, in the realm of sufferings, hell, loss ...
Saṃsāra in Buddhism, states Jeff Wilson, is the "suffering-laden cycle of life, death, and rebirth, without beginning or end". [111] Also referred to as the wheel of existence ( Bhavacakra ), it is often mentioned in Buddhist texts with the term punarbhava (rebirth, re-becoming); the liberation from this cycle of existence, Nirvāṇa , is ...
Human realm: [46] called the manuṣya realm. [47] Buddhism asserts that one is reborn in this realm with vastly different physical endowments and moral natures because of a being's past karma. [citation needed] A rebirth in this realm is considered as fortunate because it offers an opportunity to attain nirvana and end the Saṃsāra cycle ...
However, drawing on Buddha-nature thought, such as that of the Mahāyāna Mahāparinirvāṇa Sūtra, and on Yogācāra sources, other Chinese Buddhist philosophers defended the view that the two truths did refer to two levels of reality (which were nevertheless non-dual and inferfused), one which was conventional, illusory and impermanent, and ...