Reality in Buddhism is not necessarily illusory, but it does have a
diverse set of contrasting interpretations. See below.


"Buddhism </wiki/Buddhism>  evolved a variety of doctrinal/philosophical
traditions, each with its own ideas of reality.

"The Buddha promoted experience over theorizing. According to Karel

Experience is ... the path most elaborated in early Buddhism. The
doctrine on the other hand was kept low. The Buddha avoided doctrinal
formulations concerning the final reality as much as possible in order
to prevent his followers from resting content with minor achievements on
the path in which the absence of the final experience could be
substituted by conceptual understanding of the doctrine or by religious
faith, a situation which sometimes occurs, in both varieties, in the
context of Hindu systems of doctrine.[4] <#cite_note-3>

The Mahayana developed those statements he did make into an extensive,
diverse set of sometimes contrasting descriptions of reality "as it
really is."[5] <#cite_note-4>

The Theravada </wiki/Theravada>  school teaches that there is no
universal personal god. The world as we know it does not have its origin
in a primordial being such as Brahman </wiki/Brahman>  or the Abrahamic
</wiki/Abrahamic>  God </wiki/God> . What we see is only a product of
transitory factors of existence, which depend functionally upon each

'The Buddha is said to have said: "The world exists because of causal
actions, all things are produced by causal actions and all beings are
governed and bound by causal actions. They are fixed like the rolling
wheel of a cart, fixed by the pin of its axle shaft." (Sutta-Nipata

The word 'illusion' is frequently associated with Buddhism
</wiki/Buddhism>  and the nature of reality.

Some interpretations of Buddhism teach that reality is a coin with two
sides: impermanence or anicca </wiki/Anicca>  and the "not-self
characteristic" or anatta </wiki/Anatta> , referred to as "emptiness" in
some Mahayana </wiki/Mahayana>  schools."

Above excerpts are from:
<>  :

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