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Purity In Buddhism
Purity (Pali: ''Vissudhi'') is an important concept within much of Theravada and Mahayana Buddhism, although the implications of the resultant moral purification may be viewed differently in the varying traditions. The aim is to purify the personality of the Buddhist practitioner so that all moral and character defilements and defects ('' kleśas'' such as anger, ignorance and lust) are wiped away and nirvana can be obtained. Theravada Theravada Buddhism regards the path of self-purification as absolutely vital for reaching Nibbana. The main task of the Theravada Buddhist monk is to eradicate flaws in morality and character through meditation and moral cultivation, in alliance with the cultivation of insight or wisdom ( Paññā), so that the purity of Nibbana can be achieved. So important is this notion of purity in Theravada Buddhism that the famed Buddhist monk and commentator Buddhaghosa composed a central thesis on ''dhamma'' called ''The Path of Purification'' (''Visu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Wylie Transliteration
Wylie transliteration is a method for Transliteration, transliterating Tibetan script using only the letters available on a typical English-language typewriter. The system is named for the American scholar Turrell V. Wylie, who created the system and published it in a 1959 ''Harvard Journal of Asiatic Studies'' article. It has subsequently become a standard transliteration scheme in Tibetan studies, especially in the United States. Any Tibetic languages, Tibetan language romanization scheme faces the dilemma of whether it should seek to accurately reproduce the sounds of spoken Tibetan or the spelling of written Tibetan. These differ widely, as Tibetan orthography became fixed in the 11th century, while pronunciation continued to language change, evolve, comparable to the English orthography and French orthography, which reflect late medieval pronunciation. Previous transcription schemes sought to split the difference with the result that they achieved neither goal perfectly. Wyl ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Threefold Training
The Buddha identified the threefold training (; ; or simply ''śikṣā'' or ''sikkhā'') as training in: * higher virtue (Pali ''adhisīla-sikkhā'', Skt. ''adhiśīlaśikṣa'') * higher mind (Pali ''adhicitta-sikkhā'', Skt. ''samādhiśikṣa'') * higher wisdom (Pali ''adhipaññā-sikkhā'', Skt. ''prajñāśikṣa'') In the Pali Canon According to Theravada canonical texts, pursuing this training leads to the abandonment of lust, hatred, and delusion. One who is fully accomplished in this training attains nirvana. In the Anguttara Nikaya, training in "higher virtue" includes following the Patimokkha, training in "higher mind" (sometimes simply referred to as "concentration") includes entering and dwelling in the four jhanas, and training in "higher wisdom" includes directly perceiving the Four Noble Truths or knowledge of destruction of the taints. In several canonical discourses, a more "gradual" instruction ('' anupubbikathā'') is provided to receptive lay ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Reality In Buddhism
Reality is the sum or aggregate of everything in existence; everything that is not imaginary. Different cultures and academic disciplines conceptualize it in various ways. Philosophical questions about the nature of reality, existence, or being are considered under the rubric of ontology, a major branch of metaphysics in the Western intellectual tradition. Ontological questions also feature in diverse branches of philosophy, including the philosophy of science, religion, mathematics, and logic. These include questions about whether only physical objects are real (e.g., physicalism), whether reality is fundamentally immaterial (e.g., idealism), whether hypothetical unobservable entities posited by scientific theories exist (e.g., scientific realism), whether God exists, whether numbers and other abstract objects exist, and whether possible worlds exist. Etymology and meaning The word ''reality'' is a borrowing from the Middle French ''realité'' and the post-Classical ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Noble Eightfold Path
The Noble Eightfold Path () or Eight Right Paths () is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth, in the form of nirvana. The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right ('meditative absorption or union'; alternatively, equanimous meditative awareness). In early Buddhism, these practices started with understanding that the body-mind works in a corrupted way (right view), followed by entering the Buddhist path of self-observance, self-restraint, and cultivating kindness and compassion; and culminating in or , which reinforces these practices for the development of the body-mind. In later Buddhism, insight () became the central soteriological instrument, leading to a different concept and structure of the path, in which the "goal" of the Buddhist path came to be specified as ending ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mahāyāna Mahāparinirvāṇa Sūtra
The ''Mahāyāna Mahāparinirvāṇa Sūtra'' (Sanskrit; , ; Vietnamese: ''Kinh Đại Bát Niết Bàn'') or ''Nirvana Sutra'' for short, is an influential Mahayana, Mahāyāna Buddhist Sutra, scripture of the Buddha-nature class. The original title of the sutra was ''Mahāparinirvāṇamahāsūtra'' (''Great Scripture of the Great Perfect Nirvāṇa'') and the earliest version of the text was associated with the Mahāsāṃghika-Lokottaravāda school.Baums, StefanReview of Habata, ''Die zentralasiatischen Sanskrit‐Fragmente des Mahāparinirvāṇa‐mahāsūtra''. Indo‐Iranian Journal 58: 71–78./ref> The sutra was particularly important for the development of East Asian Buddhism. The ''Nirvana sutra'' uses the backdrop of the Buddha's Parinirvana, final nirvana to discuss the nature of the The Buddha, Buddha, who is described in this sutra as undying and eternal, without beginning or end. The text also discusses the associated doctrine of buddha-nature (Buddha-nature, tat ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Luminous Mind
Luminous mind ( Skt: or , Pali: ; Tib: ; Ch: ; Jpn: ) is a Buddhist term that appears only rarely in the Pali Canon, but is common in the Mahayana sūtras and central to the Buddhist tantras. It is variously translated as "brightly shining mind" or "mind of clear light", while the related term ''luminosity'' (Skt. ; Tib. ; Ch. ; Jpn. ; Kor. ) is also translated as "clear light" or "luminosity" in Tibetan Buddhist contexts or " purity" in East Asian contexts. The Theravada school identifies the "luminous mind" with the '' bhavanga'', a concept first proposed in the Theravāda Abhidhamma. The later schools of the Mahayana identify it with '' bodhicitta'' and '' tathagatagarbha''. The luminosity of mind is of central importance in the philosophy and practice of the Buddhist tantras, Mahamudra, and Dzogchen. Early Buddhist texts The Early Buddhist Texts contain mentions of luminosity or radiance that refer to the development of the mind in meditation. In the ''Saṅgī ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Four Noble Truths
In Buddhism, the Four Noble Truths (; ; "The Four Arya (Buddhism), arya satya") are "the truths of the noble one (the Buddha)," a statement of how things really are (Three marks of existence, the three marks of existence) when they are seen correctly (Noble Eightfold Path#Right view, right view). The four truths are * ''dukkha'' (not being at ease, 'suffering', from ''dush-stha'', standing unstable). ''Dukkha'' is an innate characteristic of samsara, transient existence;Four Noble Truths: BUDDHIST PHILOSOPHY Encyclopaedia Britannica, Quote: "The first truth, suffering (Pali: dukkha; Sanskrit: duhkha), is characteristic of existence in the realm of rebirth, called samsara ()." nothing is forever, this is painful; * ''samudaya'' (origin, arising, combination; 'cause'): together with this tran ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bhavana
''Bhāvanā'' (Pali;Rhys Davids & Stede (1921–25), p. 503, entry for "Bhāvanā," retrieved 9 December 2008 from "U. Chicago" a Sanskrit: भावना, also ''bhāvanā''Monier-Williams (1899), p. 755, see "Bhāvana" and "Bhāvanā", retrieved 9 December 2008 from "U. Cologne" at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw0755-bhAvodaya.pdf .) literally means "development" or "cultivating" or "producing" in the sense of "calling into existence". Nyanatiloka (1980), p. 67. It is an important concept in Buddhist practice (''Patipatti''). The word ''bhavana'' normally appears in conjunction with another word forming a compound phrase such as ''citta-bhavana'' (the development or cultivation of the heart/mind) or ''metta-bhavana'' (the development/cultivation of lovingkindness). When used on its own, ''bhavana'' signifies contemplation and 'spiritual cultivation' generally. Etymology ''Bhavana'' derives from the word ''Bhava'' meaning ''becoming'' or the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Anattā
In Buddhism, the term ''anattā'' () or ''anātman'' () is the doctrine of "no-self" – that no unchanging, permanent self or essence can be found in any phenomenon. While often interpreted as a doctrine denying the existence of a self, ''anatman'' is more accurately described as a strategy to attain non-attachment by recognizing everything as impermanent, while staying silent on the ultimate existence of an unchanging essence. In contrast, dominant schools of Hinduism assert the existence of Ātman as pure awareness or witness-consciousness, "reify ngconsciousness as an eternal self". Etymology and nomenclature ''Anattā'' is a composite Pali word consisting of ''an'' (not) and ''attā'' (self-existent essence). The term refers to the central Buddhist concept that there is no phenomenon that has a permanent, unchanging "self" or essence. It is one of the three characteristics of all existence, together with '' dukkha'' (suffering, dissatisfaction) and '' anicca'' (imperm ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Perfection Of Wisdom
A Tibetan painting with a Prajñāpāramitā sūtra at the center of the mandala Prajñāpāramitā means "the Perfection of Wisdom" or "Transcendental Knowledge" in Mahāyāna. Prajñāpāramitā refers to a perfected way of seeing the nature of reality, as well as to a particular body of Mahāyāna scriptures ( sūtras), known as the Prajñāpāramitā sutras, which includes such texts as the Heart Sutra and Diamond Sutra. The word ''Prajñāpāramitā'' combines the Sanskrit words '' prajñā'' "wisdom" (or "knowledge") with ''pāramitā'', "excellence," "perfection," "noble character quality," or "that which has gone beyond," "gone to the other side," " transcending." Prajñāpāramitā is a central concept in Mahāyāna Buddhism and is generally associated with ideas such as emptiness (''śūnyatā''), 'lack of svabhāva' (essence), the illusory ('' māyā'') nature of things, how all phenomena are characterized by "non-arising" ( ''anutpāda'', i.e. unborn) and the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Dolpopa
Dölpopa Shérap Gyeltsen () (1292–1361),Newland (1992). p. 29 known simply as Dölpopa, was a Tibetan Buddhist master. Known as "The Buddha from Dölpo," a region in modern Nepal, he was the principal exponent of the shentong teachings, and an influential member of the Jonang tradition of Tibetan Buddhism. Biography Dölpopa was born in Dölpo. In 1309, when he was seventeen, he ran away from home to seek the Buddhist teachings, first in Mustang and then in Tibet. In 1314, when he was twenty-two years old, Dölpopa received full monastic ordination from the famous abbot of Choelung Monastery, Sönam Trakpa (1273–1352), and made a vow at the time to never eat slaughtered meat again. In 1321, Dölpopa visited Jonang Monastery at Jomonang (which was later destroyed during the Cultural Revolution) for the first time. He then visited Tsurphu Monastery for the first time and had extensive discussions with Rangjung Dorje, 3rd Karmapa Lama, about doctrinal issues. It appears ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
