Dukkha is the central Buddhist concept that suffering is an inherent part of existence. In the Dhammapada, it is often juxtaposed with Sukha, meaning “happiness” or “bliss.” These two words are linguistic opposites, both deriving from the same root “kha,” with the prefixes for “bad” and “good” respectively. The exact meaning of “kha” is debated by linguists, but has to do with one’s ease of existence. Dukkha and Sukha were concepts that existed in Vedic Hinduism and were later adopted by Buddhism.

The Eightfold Path is the method preached by the Buddha for attaining Buddhahood, considered the fourth of the Four Noble Truths (see below). Theravadins believe that there is, in fact, a Tenfold Path which allows for a different path towards enlightenment for those who become Arahats. However, the Eightfold Path is accepted by all Buddhist sects. The eight divisions of the path are right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditation.

The Four Noble Truths are the Buddha’s first teachings following his awakening (enlightenment), frequently used to summarize the Buddhist worldview. They are as follows:

1. Life inherently entails suffering (dukkha).

2. Suffering is caused by earthly attachments (e.g., cravings, desire, ignorance, and so on).

3. In order to end the cycle of suffering, one must let go of their earthly attachments.

4. Following The Eightfold Path, as outlined by the Buddha, is the way to achieve this detachment and reach enlightenment.

Nibbana, more commonly spelled “nirvana,” is the ultimate vanquishing of earthly passions and suffering according to Buddhist thought. It is the ultimate goal of Buddhist practice, and the state thought to have been achieved by the Buddha underneath the peepal tree. The Dhammapada outlines various “fetters” that obstruct the path to nibbana, as well as various frameworks for overcoming these fetters.

In a religious context, renunciation is the decision to reject material comforts and societal support systems in pursuit of attaining spiritual liberation. South Asians from other religious traditions, most notably Hinduism and Jainism, had practiced renunciation for many years before the advent of Buddhism; the concept of the “renouncer” as a religious figure, therefore, is one of the many concepts that Buddhism borrowed from preexisting South Asian faith groups. 

The Buddha’s decision to leave his luxurious palace and live as a wandering ascetic is called the Great Renunciation. At the time that the Buddha renounced (roughly the 6th century BCE), renunciation was increasingly popular due to deep socioeconomic struggles in northeastern India and Nepal that raised widespread questions amongst the general population about the legitimacy of rigid caste distinctions and Vedic Hinduism. The Buddha would have thus found himself amongst a large group of renouncers, all of whom were seeking alternatives to the traditional lifestyles and philosophies.