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Kalyāṇa-mittatā
' (Pali; Skt.: '; CHN: 善知識) is a Buddhist concept of "admirable friendship" within Buddhist community life, applicable to both monastic and householder relationships. One involved in such a relationship is known as a "good friend", "virtuous friend", "noble friend" or "admirable friend" (). Canonical sources In the Pali Canon's ''Upaddha Sutta'' ( SN 45.2), there is a conversation between Lord Buddha and his disciple Ananda in which Ananda enthusiastically declares, 'This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie.' The Buddha replies: :'Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the Noble Eightfold Path.' The Buddha elaborates that, through such friendships, one develops each of the path factors thro ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pali
Pali () is a Middle Indo-Aryan liturgical language native to the Indian subcontinent. It is widely studied because it is the language of the Buddhist '' Pāli Canon'' or '' Tipiṭaka'' as well as the sacred language of '' Theravāda'' Buddhism.Stargardt, Janice. ''Tracing Thoughts Through Things: The Oldest Pali Texts and the Early Buddhist Archaeology of India and Burma.'', Royal Netherlands Academy of Arts and Sciences, 2000, page 25. Early in the language's history, it was written in the Brahmi script. Origin and development Etymology The word 'Pali' is used as a name for the language of the Theravada canon. The word seems to have its origins in commentarial traditions, wherein the (in the sense of the line of original text quoted) was distinguished from the commentary or vernacular translation that followed it in the manuscript. K. R. Norman suggests that its emergence was based on a misunderstanding of the compound , with being interpreted as the name of a particu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Anāgāmi
In Buddhism, an ''anāgāmin'' (Sanskrit; Pāli: ''anāgāmī'', lit. "non-returning") is a partially enlightened person who has cut off the first five fetters that bind the ordinary mind. ''Anāgāmins'' are the third of the four aspirants. The ''anāgāmin'' is not reborn into the human world after death, but into the heaven of the Pure Abodes, where only ''anāgāmins'' reside. There they attain full enlightenment ( arahantship). Requisites for becoming an ''anāgāmin'' An ''anāgāmin'' is free from the lowest five chains or fetters (Sanskrit: ; Pali: ''pañcorambhāgiyāni-saṃyojanāni''; 五下分結) which are as follows: # Belief in ātman or self (Sanskrit: ' or ''svakāya-dṛṣṭi''; Pāli: ''sakkāya-diṭṭhi''; 有身見) # Attachment to rites and rituals (Sanskrit: '' śīlavrata-parāmarśa-dṛṣṭi''; Pāli: ''sīlabbata-parāmāsa-diṭṭhi''; 戒禁取見) # Skeptical doubt (Sanskrit: '' vicikitsā''; Pali: ''vicikicchā''; 疑) # Sensuous cravi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vipassanā
''Samatha'' (Pāli; sa, शमथ ''śamatha''; ), "calm," "serenity," "tranquillity of awareness," and ''vipassanā'' (Pāli; Sanskrit ''vipaśyanā''), literally "special, super (''vi-''), seeing (''-passanā'')", are two qualities of the mind developed in tandem in Buddhist practice. In the Pali Canon and the Āgama they are not specific practices, but elements of "a single path," and "fulfilled" with the development (''bhāvanā'') of ''sati'' ("mindfulness") and '' jhana/dhyana'' ("meditation") and other path-factors. While ''jhana/dhyana'' has a central role in the Buddhist path, ''vipassanā'' is hardly mentioned separately, but mostly described along with ''samatha''. The '' Abhidhamma Pitaka'' and the commentaries describe samatha and vipassanā as two separate techniques, taking samatha to mean concentration-meditation, and ''vipassana'' as a practice to gain insight. In the Theravada-tradition, ''vipassanā'' is defined as a practice that seeks "insight into the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Dhyāna In Buddhism
In the oldest texts of Buddhism, ''dhyāna'' () or ''jhāna'' () is a component of the training of the mind ('' bhavana''), commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions, "burn up" the defilements, and leading to a "state of perfect equanimity and awareness ('' upekkhā- sati- parisuddhi'')." ''Dhyāna'' may have been the core practice of pre-sectarian Buddhism, in combination with several related practices which together lead to perfected mindfulness and detachment. In the later commentarial tradition, which has survived in present-day Theravāda, ''dhyāna'' is equated with "concentration", a state of one-pointed absorption in which there is a diminished awareness of the surroundings. In the contemporary Theravāda-based Vipassana movement, this absorbed state of mind is regarded as unnecessary and even non-beneficial for the first stage of awakening, which has to be reached by mindfulness of the body and ''vi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Fetter (Buddhism)
In Buddhism, a mental fetter, chain or bond (Pāli: ''samyojana'', Sanskrit: संयोजना, ''saṃyojana'') shackles a sentient being to sasāra, the cycle of lives with dukkha. By cutting through all fetters, one attains nibbāna (Pali; Skt.: निर्वाण, ''nirvāa''). Fetter of suffering Throughout the Pali canon, the word "fetter" is used to describe an intrapsychic phenomenon that ties one to suffering For instance, in the Khuddaka Nikaya's Itivuttaka 1.15, the Buddha states: :"Monks, I don't envision even one other fetter — fettered by which beings conjoined go wandering & transmigrating on for a long, long time — like the fetter of craving. Fettered with the fetter of craving, beings conjoined go wandering & transmigrating on for a long, long time." Elsewhere, the suffering caused by a fetter is ''implied'' as in this more technical discourse from SN 35.232, where Ven. Sariputta converses with Ven. Kotthita: :Ven. Kotthita: "How is it, f ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
śrāvaka
Śrāvaka (Sanskrit) or Sāvaka (Pali) means "hearer" or, more generally, "disciple". This term is used in Buddhism and Jainism. In Jainism, a śrāvaka is any lay Jain so the term śrāvaka has been used for the Jain community itself (for example see Sarak and Sarawagi). Śrāvakācāras are the lay conduct outlined within the treaties by Śvetāmbara or Digambara mendicants. "In parallel to the prescriptive texts, Jain religious teachers have written a number of stories to illustrate vows in practice and produced a rich répertoire of characters.". In Buddhism, the term is sometimes reserved for distinguished disciples of the Buddha. Buddhism Early Buddhism In early Buddhism, a śrāvaka or śrāvikā is a disciple who accepts: * the Buddha as their teacher * the Buddha's teaching (the Dhamma), including understanding the Four Noble Truths, ridding oneself of the unreality of the phenomenal, and pursuing Nirvana (concept)">nirvana. See, for instance, the ''Anguttara Nikaya'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kammaṭṭhāna
In Buddhism, ' is a Pali word (Sanskrit: ''karmasthana'') which literally means ''place of work''. Its original meaning was someone's occupation (farming, trading, cattle-tending, etc.) but this meaning has developed into several Polysemy, distinct but related usages all having to do with Buddhist meditation. Etymology and meanings Its most basic meaning is as a word for meditation, with meditation being the main occupation of Bhikkhu, Buddhist monks. In Burma, senior meditation practitioners are known as "kammatthanacariyas" (meditation masters). The Thai Forest Tradition names itself ''Kammaṭṭhāna Forest tradition'' in reference to their practice of meditating in the forests. In the Pali literature, prior to the post-canonical Pali atthakatha, commentaries, the term ' comes up in only a handful of discourses and then in the context of "work" or "trade." Buddhaghosa uses "kammatthana" to refer to each of his forty meditation objects listed in the third chapter of the ' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Buddhaghosa
Buddhaghosa was a 5th-century Indian Theravada Buddhist commentator, translator and philosopher. He worked in the Great Monastery (''Mahāvihāra'') at Anurādhapura, Sri Lanka and saw himself as being part of the Vibhajjavāda school and in the lineage of the Sinhalese Mahāvihāra. His best-known work is the ''Visuddhimagga'' ("Path of Purification"), a comprehensive summary of older Sinhala commentaries on Theravada teachings and practices. According to Sarah Shaw, in Theravada this systematic work is "the principal text on the subject of meditation." The interpretations provided by Buddhaghosa have generally constituted the orthodox understanding of Theravada scriptures since at least the 12th century CE. He is generally recognized by both Western scholars and Theravadins as the most important philosopher and commentator of the Theravada, but is also criticised for his departures from the canonical texts. Name The name Buddhaghosa means "Voice of the Buddha" (''Buddha' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Visuddhimagga
The ''Visuddhimagga'' (Pali; English: ''The Path of Purification''), is the 'great treatise' on Buddhist practice and Theravāda Abhidhamma written by Buddhaghosa approximately in the 5th century in Sri Lanka. It is a manual condensing and systematizing the 5th century understanding and interpretation of the Buddhist path as maintained by the elders of the Mahavihara Monastery in Anuradhapura, Sri Lanka. It is considered the most important Theravada text of outside of the Tipitaka canon of scriptures,See, for instance, Kheminda Thera, in Ehara et al. 1995 p. xliii: "The ''Visuddhimagga'' is a household word in all ''Theravāda'' lands. No scholar of Buddhism whether of ''Theravāda'' or of ''Mahāyāna'' is unacquainted with it." and is described as "the hub of a complete and coherent method of exegesis of the Tipitaka." Background Structure The structure of the ''Visuddhimagga'' is based on the ''Ratha-vinita Sutta'' ("Relay Chariots Discourse," MN 24), which describes ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Four Noble Truths
In Buddhism, the Four Noble Truths (Sanskrit: ; pi, cattāri ariyasaccāni; "The four Arya satyas") are "the truths of the Noble Ones", the truths or realities for the "spiritually worthy ones".[aFour Noble Truths: BUDDHIST PHILOSOPHY Encyclopaedia Britannica, Quote: "Although the term Four Noble Truths is well known in English, it is a misleading translation of the Pali term Chattari-ariya-saccani (Sanskrit: Chatvari-arya-satyani), because noble (Pali: ariya; Sanskrit: arya) refers not to the truths themselves but to those who recognize and understand them. A more accurate rendering, therefore, might be “four truths for the [spiritually] noble” [...]";[''Arhat (Buddhism)'' Encyclopædia Britannica The truths are: * '' dukkha'' (literally "suffering"; here "unsatisfactoriness") is an innate characteristic of existence in the realm of '' samsara''; [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Karma
Karma (; sa, कर्म}, ; pi, kamma, italic=yes) in Sanskrit means an action, work, or deed, and its effect or consequences. In Indian religions, the term more specifically refers to a principle of cause and effect, often descriptively called the principle of karma, wherein intent and actions of an individual (cause) influence the future of that individual (effect): Good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and bad rebirths. As per some scripture, there is no link of rebirths with karma. The concept of karma is closely associated with the idea of rebirth in many schools of Indian religions (particularly Hinduism, Buddhism, Jainism and Sikhism), as well as Taoism.Eva Wong, Taoism, Shambhala Publications, , pp. 193 In these schools, karma in the present affects one's future in the current life, as well as the nature and quality of future lives—one's ''saṃsāra''. This concept ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
