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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 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 Buddhist discourses, the Great Renunciation and Departure are usually mentioned in the life of the Buddha, among several other motifs that cover the religious life of the Buddha-to-be, Prince Siddhārtha Gautama (Pali: Siddhattha Gotama): his first meditation, marriage, palace life, four encounters, life of ease in palace and renunciation, great departure, encounter with hunters, and ...
The Buddha advised: "These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained." [5]Since the Buddha redefined kamma as intention in the Nibbedhika Sutta, intention or intentionally committed actions may be better translations of kamma in the last recollection.
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 ...
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 concept of sorrow and suffering, and self-knowledge as a means to overcome it, appears extensively with other terms in the pre-Buddhist Upanishads. [34] The term Duhkha also appears in many other middle and later post-Buddhist Upanishads such as the verse 6.20 of Shvetashvatara Upanishad , [ 35 ] as well as in the Bhagavad Gita , all in the ...
then one grows tired of suffering – this is the path to purity. Sabbe saṅkhārā aniccā ti, yadā paññāya passati, atha nibbindatī dukkhe – esa maggo visuddhiyā. 278. All conditions are suffering, when one sees this with wisdom, then one grows tired of suffering – this is the path to purity.