Buddhists meet all the same problems as other beings. If not these problems, there would be no need in Buddhism.
So the question is: what do you have to do to solve them?
If our view on the world leans to aversion, it means our thoughts were focused mainly on unpleasant things.
To explain that Buddha used to speak about six realms of samsara:
Ignorance in Buddhism is not knowing the the Four Noble Truths.It is not knowing the truth behind suffering.
"And what is ignorance,...Not knowing about dukkha.
MN 9 (Ñanamoli/Bodhi, trans.).
Avijja, the Pali word for ignorance, is the opposite of vijja, which means not only "knowledge" but also "skill" — as in the skills of a doctor or animal-...
It's possible to be a Buddhist who is striving not to be overcome by misanthropic thoughts. Misanthropy is a product of aversion. Thinking to destroy human kind or wishing harm to even one person is simply hate.
If Metta meditation fails, try to see the world in terms of momentary experiences, not in terms of entities or individuals.
Realities are called Paramattha Dhamma in Buddhism. There are 4 such realities.
ex: Vipaaka-citta, Karma, Kiriya-citta.
ex: Vedana, Sanna, Sankhara
ex: Patavi, Apo, Tejo, Vayo
What is the "nature of reality" that the Buddha talks about?
The first 3 realities listed above have ...
Bhava-chakra, the wheel of life, or, as I would translate it, "the wheel of individuation" is a relatively late depiction of the 12 Nidanas. In the suttas of Pali Canon, the nidanas are usually presented as a list, that is reviewed both in forward as well as in reverse direction -- but never (to my knowledge!) as an infinite loop.
If you read the wheel ...
There are 3 types of wisdom
suta-maya panna: wisdom gained by listening to others
cinta-maya panna: intellectual, analytical understanding
bhavana-maya panna: wisdom based on direct knowledge or meditative(Vipassana) wisdom
Knowing here means the third type. When a monk preaches or when you read a sutta on your own you usually gain type 1 and type 2. ...
why would nature be so cruel
"Cruel" sounds like dukkha -- as if nature were ill-willed and unkind, and we were averse to that.
So I guess that's among the many kinds of view or perception that we should overcome (in order to do away with dukkha), craving things to be other than they are -- though maybe also acknowledge whatever truth there is in it to ...
I think that 'aversion' and 'desire' are opposite/complementary extremes of each other.
Similarly I think that 'delusion' is (defined as) the opposite of 'truth' (sacca/satya, the four noble truths) and (I presume) other 'true dharmas' (for example, one delusion might be a wrong view about 'self').
So I guess that you can be 'aware of delusion' whenever (if ...
I have read that the Buddha said the cause of suffering is ignorance of the "nature of reality". Is this correct?
Yes it is correct. If you knew the real nature of something you will not crave or averse to any experience which deals to suffering. E.g.:
attached to something impermanent as permanent and be sad when this thing you hold dear breaks or decays
Let me introduce you to the old South Indian Monkey Trap (from this article):
In Zen And The Art Of Motorcycle Maintenance, Robert Pirsig’s
bonkers-but-brilliant philosophical novel that turns 40 this year, he
describes “the old South Indian Monkey Trap”. ... The trap
“consists of a hollowed-out coconut, chained to a stake. The coconut
has some ...
The definition of the 3 feelings come in MN 44 and their relationships to the 3 underlying tendencies towards greed, repulsion and ignorance:
“Pleasant feeling is pleasant when it remains and painful when it
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā;
Painful feeling is painful when it remains and pleasant when it
everyone who is subject to samsara or the round of rebirths is ignorant, because
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six sense media.
In my understanding, the way it works, ignorance (confusion/delusion/bewilderment) is the root of idealizing (hence attachment, attraction, obsession) and demonizing (hence aversion, hatred, negativity) - and then these two manifest as craving to either get some experience, or to get rid of some experience - which, when not satisfied, generates dukkha (the ...
A definition of ignorance is as the first of the 'twelve nidānas'.
In the Paticca-samuppada-vibhanga Sutta it's described as follows:
And what is ignorance? Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress: This is called ignorance.
Now from the ...
Feelings associated with formations of the 3 more poison:
Ignorance - Neutral feeling
Attachment - Blissful, joy, fluid, cooling
Aversion - Burning, solid, gaseous vibrating (E.g. fear)
In breath meditation you should recognise delusion. The right for of breath mediation should include the following:
You should experience the whole breath from start to ...
Delusion can manifest as mental vagueness, blankness, the appearance that time is going by and nothing's changing, boredom. It's like a gauzy veil drawn over the reality of constant change, allowing you to believe that "nothing's happening" (which is never true).
One of the primary purposes of Buddhism is to avoid misanthropic thoughts. While you can call yourself Buddhist and not follow some or many of its teachings, you should remember that you have thoughts and feelings that is in conflict with your belief system. It's akin to saying I am a Christian but I want to kill innocent people. While you're still ...
The Buddha also thought most people are idiots, as follows:
The thought occurred to me: 'When brahmans or contemplatives who are drooling idiots resort to... their drooling idiocy. But it's not the
case that I am a drooling idiot...'
However, this does not mean he dwelt in hatred, aversion & cruelty (lack of compassion). Instead, he used ...
Yup, it's a vicious circle. On one side we have Ignorance/Confusion/Delusion and on the other Stress, Negative Emotions, and Bad Karma.
It is like being born in a poor uneducated family: because you are poor, you can't get education, and because you can't get education you are poor.
When you are stressed, you don't have time to stop and seek solution, you ...
Ignorance is a word for the universe before it developed Mind with its ability to discriminate, recognize, judge, separate, and set goals.
Most of the Twelve Nidanas describe development and taking shape of the above qualities and corresponding representational experiences.
The naive mind, as it develops, delineates entities, calls some of them desirable, ...
If Tanha(craving) is caused by Avijja(ignorance) and if Avijja is sustained by Tanha, the cycle cannot be broken using Avijja and Tanha. But that doesn't mean it cannot be broken using something that is not a link of the Paticca-samuppada(Dependant Origination). Panna(wisdom) or within this context Vijja(non-ignorance) is the opposite of Avijja. It takes out ...
It's a "false dichotomy" to ask, "Is it this or that?" -- because it's both: they're related.
Given the "three poisons" (ignorance, desire, and aversion) I think that ignorance is described as the "root" of the other two -- it's because of ignorance that there's desire.
The word "ignorance" has a range of meanings: What is the difference between moha (...
According to MN 9 (below), as long as you still have fermentation or effluents, you would still have ignorance, and vice versa (also see this question). Ignorance is a very deeply ingrained and deeply lingering fetter.
From the origination of fermentation comes the origination of
ignorance. From the cessation of fermentation comes the cessation of
Thinking is delusion. Understanding is delusion. Ideas are delusion. It just is. No idea behind it. But, just by saying it is, we create an idea and block it out. Anytime words form, we forget what it is.
It feels pretty painful, I cannot point to a sensation that would belie how it feels like, but it is pretty painful. There is a term used by the Buddha called "dukkha patipada", in one sense it used in reference to how people with "strong roots" experience progress that is more or less painful.
It is taught by some teachers (if not many) the chain of dependent origination is divided into 3 lifetimes: past, present, and future. However, because each part describes a single lifetime, I think each part is simply one of 3 ways we can look at our present experience.
We can see our present experience in the sense that our ignorance gives rise to ...
I am answering from the Theravada standpoint. (hoping this also will add some value)
breaking of the aggregates due to decay or some accident, end of sustainable life span
reformation of the aggregates
As long as the wheel of dhamma is turning, each time the aggregates breakup in one body it forms in another and rebirth. Even in this ...
Craving is the cause of Dukkha according to the second noble truth.
Ignorance is the root cause of craving. Aversion is not discussed under the 2nd noble truth as it isn't a direct cause for rebirth.
The type of ignorance that leads to craving is the ignorance towards the three characteristics(Anicca, Dukkha, Anatta) of conditioned phenomena.
Ignorance is a personal thing, and Buddhism speaks of a specific kind of personal ignorance -- that of dukkha.
The ignorance of others is irrelevant. Yes, one tries to help others, but transcending ignorance is a matter of transcending ONE'S OWN IGNORANCE and implies nothing about the ignorance of others. However, one might be in a better position to be ...