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They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming ...
Statue of the Buddha.. Historically, philosophical pessimism seems to have first presented itself in the East, under the partly religious aspect of Buddhism. [2] [3]: 130 In the Dhammacakkappavattana Sutta, Gautama Buddha establishes the first noble truth of duḥkha, or suffering, as the fundamental mark of existence: [4]
Religious views on truth vary both between and within religions. The most universal concept of religion that holds true in every case is the inseparable nature of truth and religious belief. Each religion sees itself as the only path to truth. [citation needed] Religious truth, therefore, is never relative, always absolute.
The suffering of another being is thus our own suffering. [63]: 380–381 The recognition of this metaphysical truth allows one to attain a more universal, rather than individualistic, consciousness. In such a universal consciousness, one relinquishes one's exclusive focus on one's own well-being and woe towards that of all other beings.
The first truth of duḥkha, often translated as "suffering", is the inherent and eternal unsatisfactoriness of life. This unpleasantness is said to be not just physical pain and psychological distress, but also a kind of existential unease caused by the inevitable facts of our mortality and ultimately by the impermanence of all beings and ...
SN 12.23 states that "suffering is the supporting condition for faith", thereby linking it with the last nidana in the 12 nidana chain. Faith also comes about through the hearing of the exposition of true Dhamma (teaching). Faith also leads to the practice of morality (sila). _ Wise Attention (正思惟) _ _ Wise Attention (正思惟)
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).
Moltmann says Jesus' suffering was so profound it changed God, just as profound suffering changes the humans who endure it. [40]: 77–78 René Girard's "unique claim is that Christ’s death has once-and-for-all unmasked the cycle of violence and victimization that has existed 'since the foundation of the world'."
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