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The Concept of Pañcasila in Indian Thought
individual to individual, and it is not possible to have a quantitative discussion of it. But a qualitative discussion is possible and in this sense suffering has been divided into three types, i.e. bodily, mental and spiritual, which cover all kinds and states of suffering existent in all creatures from the lowest to the highest
This study of suffering as the basic truth (first noble truth) leads Buddha to investigate another noble truth, i. e. there is a cause of suffering (dukkha samudaya). In answering the second question of cause of suffering Buddha took recourse to psychological analysis. Accordingly, he gives a list of twelve causes. The mental disharmony is called 'avidyā”, ignorance or self-delusion This ‘avidyā' constitutes the root cause of suffering; under its influence everything will be valued from egocentric standpoint of desire (taṇhā)? which has been divided into three classes in Mahāvagga. And this craving or desire leads to rebirth, old age and death and thus suffering becomes unavoidable. Hence to overcome this suffering the very root of 'taṇhā'or ignorance needs to be destroyed.
This idea of cause of suffering leads to the third noble truth, that is there is cessation of suffering. In general the truth of suffering is represented as the essence or most characteristic feature of Buddhism. But this is only half the truth. Suffering is the starting point of the doctrine and has its axiomatic value, but the end of doctrine which is even more important lies in its antithesis, which is the truth of happiness and removal of suffering. This happiness in nothing but Nibbāna or deliverance. From the point of view of ordinary human
1. इदं खो पन भिक्खवे, दुक्खसमुदयं अरियसञ्चं, यायंतण्हा पोनोब्भविका
नन्दिरागसहगता तत्रतत्राभिनन्दनी सेय्यथीदं कामतण्हा, भवतण्हा विभवतण्हा ।
-Mahā., p. 13. 2. इदं खो भिवखवे दुक्ख निरोधं अरियसच्चं यो तस्सा येव तण्हाय असेसविरागनिरोधो, चागो, पटिनिस्सग्गो मुत्ति, अनालयो ।
-Mahā., p. 13.
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