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[93] [96] [97] While dukkha-samudaya, the term in the basic set of the four truths, is traditionally translated and explained as "the origin (or cause) of suffering", giving a causal explanation of dukkha, Brazier and Batchelor point to the wider connotations of the term samudaya, "coming into existence together": together with dukkha arises ...
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 ...
For example, in the first discourse of the Buddha, the Buddha identified taṇhā as the principal cause of suffering. However, his third discourse, the Fire Sermon , and other suttas, the Buddha identifies the causes of suffering as the "fires" of rāga , dosa ( dveṣa ), and moha ; in the Fire Sermon , the Buddha states that nirvāṇa is ...
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).
[1] [2] These three poisons are considered to be three afflictions or character flaws that are innate in beings and the root of craving, and so causing suffering and rebirth. [ 1 ] [ 3 ] The three poisons are symbolically shown at the center of the Buddhist Bhavachakra artwork, with the rooster, snake, and pig, representing greed, ill-will and ...
[119] [120] [121] Thus while both Buddhism and Hinduism accept the karma and rebirth doctrine, and both focus on ethics in this life as well as liberation from rebirth and suffering as the ultimate spiritual pursuit, they have a very different view on whether a self or soul exists, which impacts the details of their respective rebirth theories.
[2] [4] [5] It is the root cause of Dukkha (suffering, pain, unsatisfactoriness), [6] and asserted as the first link, in Buddhist phenomenology, of a process that leads to repeated birth. [7] Avidyā is mentioned within the Buddhist teachings as ignorance or misunderstanding in various contexts: Four Noble Truths [8]
Later on, the Buddha incorporated avijja, "ignorance", as a cause of suffering into his system. This is described in the first part of dependent origination. [ 10 ] Frauwallner saw this "purely mechanical mixing" as "enigmatical", "contradictory" and a "deficiency in systematization".