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[70] They function as "a convenient conceptual framework for making sense of Buddhist thought." [70] [note 4] According to K. R. Norman, probably the best translation is "the truth[s] of the noble one (the Buddha)". [1] It is a statement of how things are seen by a Buddha, how things really are when seen correctly. It is the truthful way of seeing.
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 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 ...
1. The Buddha's World (pp. 14–27) A subsection on "The Legacy" [14] describes the cultural context of Vedic religion, already millennia old, in which the Upanishads endorsed the "practice of spiritual disciplines to realize directly the divine ground of life.... as the human being's highest vocation."
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.
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 ...
The Brahmajāla Sutta is the first of 34 sutta in the Dīgha Nikāya (the Long Discourses of the Buddha), the first of the five nikāya, or collections, in the Sutta Pitaka, which is one of the "three baskets" that compose the Pali Tipitaka of Buddhism. The name means Raft (jāla-made.of inflatable cow or buffalo skins tied to a wooden platform ...