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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 Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha]; The jhana-range of one absorbed in jhana [i.e., the range of powers that one may obtain while absorbed in jhana]; The [precise working out of the] results of kamma (Karma in Sanskrit);
Philosophical pessimism can lead to misanthropy if one concludes that human nature is a significant contributor to the suffering and futility of existence. Conversely, a misanthropic perspective might reinforce a pessimistic worldview, as negative experiences with humanity can lead to broader existential anguish.
This treatise describes ultimate nature or suchness as Buddha nature which is the basis for nirvana and samsara, radiant in nature and empty in essence, surpassing thought. [143] One of the most important theoriests of buddha-nature in Tibet was the scholar-yogi Dölpopa Shérap Gyeltsen (c. 1292–1361).
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]
The relative reality (i.e., the illusory perceived reality) comes from our belief that human life is separate from the rest of the things in the universe and, at times, at odds with the processes of nature and other beings. The ultimate or absolute reality, in some schools of Buddhist thought, shows that we are inter-connected with all things.
'‘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 ...