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Vedanā
Vedanā ( Pāli and Sanskrit: वेदना) is an ancient term traditionally translated as either " feeling" or "sensation." In general, ''vedanā'' refers to the pleasant, unpleasant and neutral sensations that occur when our internal sense organs come into contact with external sense objects and the associated consciousness. Vedanā is identified as valence or "hedonic tone" in psychology. Vedanā is identified within the Buddhist teaching as follows: * One of the ''seven universal mental factors'' in the Theravāda Abhidharma. * One of the ''five universal mental factors'' in the Mahāyāna Abhidharma. * One of the twelve links of dependent origination (in both Theravāda and Mahāyāna traditions). * One of the five skandas (in both Theravāda and Mahāyāna traditions). * One of the objects of focus within the four foundations of mindfulness practice. In the context of the twelve links, craving for and attachment to vedanā leads to suffering; reciprocally, conc ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Skandha
(Sanskrit) or ( Pāḷi) means "heaps, aggregates, collections, groupings". In Buddhism, it refers to the five aggregates of clinging (), the five material and mental factors that take part in the rise of craving and clinging. They are also explained as the five factors that constitute and explain a sentient being’s person and personality, but this is a later interpretation in response to sarvastivadin essentialism. The five aggregates or heaps of clinging are: # form (or material image, impression) () # sensations (or feelings, received from form) () # perceptions () # mental activity or formations () # consciousness (). In the Theravada tradition, suffering arises when one identifies with or clings to the aggregates. This suffering is extinguished by relinquishing attachments to aggregates. The Mahayana tradition asserts that the nature of all aggregates is intrinsically empty of independent existence. Etymology () is a Sanskrit word that means "multitude, quant ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Four Foundations Of Mindfulness
''Satipatthana'' ( pi, Satipaṭṭhāna, italic=yes; sa, smṛtyupasthāna, italic=yes) is a central practice in the Buddha's teachings, meaning "the establishment of mindfulness" or "presence of mindfulness", or alternatively "foundations of mindfulness", aiding the development of a wholesome state of mind. In Theravada Buddhism, applying mindful attention to four domains, the body, feelings, the mind, and key principles or categories of the Buddha's teaching ( ''dhammās''), is thought to aid the elimination of the five hindrances and the development of the seven aspects of wakefulness. The ''Satipatthana Sutta'' is probably the most influential meditation text in modern Theravada Buddhism,Sujato (2012), pp. 1–2. on which the teachings of the Vipassana movement are based. While these teachings are found in all Buddhist traditions, modern Theravada Buddhism and the Vipassana Movement are known especially for promoting the practice of satipaṭṭhāna as developing mindfuln ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sparśa
Sparśa (Sanskrit; Pali: ''phassa'') is a Sanskrit/Indian term that is translated as "contact", "touching", "sensation", "sense impression", etc. It is defined as the coming together of three factors: the sense organ, the sense object, and sense consciousness (vijnana).Guenther (1975), Kindle Locations 401-405.Kunsang (2004), p. 23. For example, contact (''sparsha'') is said to occur at the coming together of the eye organ, a visual object, and the visual sense consciousness. Sparśa is identified within the Buddhist teachings as: * One of the ''seven universal mental factors'' in the Theravada Abhidharma. * One of the ''five universal mental factors'' in the Mahayana Abhidharma * The sixth link in the twelve links of dependent origination Explanation Theravada The Atthasālinī (Expositor, Part IV, Chapter I, 108) states: : Contact means “it touches”. It has touching as its salient characteristic, impact as its function, “coinciding” (of the physical base, objec ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Namarupa
Nāmarūpa ( sa, नामरूप) is used in Buddhism to refer to the constituents of a living being: ''nāma'' is typically considered to refer to the mental component of the person, while ''rūpa'' refers to the physical. ''Nāmarūpa'' is a dvandva compound in Sanskrit and Pali meaning "name (nāma) and form (rūpa)". ''Nama'' (name) and ''Rupa'' (form) is the simple worldly identity of any form by a name both of which are considered temporal and not true identity with the nameless and formless ‘reality’ or ‘Absolute’ in Hinduism that has manifested as maya. In Buddhism the loss of all names and forms leads to the realization of the Ultimate reality of ‘Shunyatha’ or ‘Emptiness’ or Nirvana “Naked Truth” removed of Maya. In Buddhism This term is used in Buddhism to refer to the constituents of a living being: ''nāma'' refers to the mental, while ''rūpa'' refers to the physical. The Buddhist ''nāma'' and ''rūpa'' are mutually dependent, and not s ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Wylie Transliteration
Wylie transliteration is a method for 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 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 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. Wylie transliteration was designed to precise ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bodhi
The English term enlightenment is the Western translation of various Buddhist terms, most notably bodhi and vimutti. The abstract noun ''bodhi'' (; Sanskrit: बोधि; Pali: ''bodhi''), means the knowledge or wisdom, or awakened intellect, of a Buddha. The verbal root ''budh-'' means "to awaken," and its literal meaning is closer to awakening. Although the term '' buddhi'' is also used in other Indian philosophies and traditions, its most common usage is in the context of Buddhism. ''Vimukti'' is the freedom from or release of the fetters and hindrances. The term "enlightenment" was popularised in the Western world through the 19th-century translations of German-born philologist Max Müller. It has the Western connotation of general insight into transcendental truth or reality. The term is also being used to translate several other Buddhist terms and concepts, which are used to denote (initial) insight ('' prajna'' (Sanskrit), '' wu'' (Chinese), '' kensho'' and '' sator ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Nirvana
( , , ; sa, निर्वाण} ''nirvāṇa'' ; Pali: ''nibbāna''; Prakrit: ''ṇivvāṇa''; literally, "blown out", as in an oil lamp Richard Gombrich, ''Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo.'' Routledge) is a concept in Indian religions (Buddhism, Hinduism, Jainism, and Sikhism) that represents the ultimate state of soteriological release, the liberation from duḥkha and '' saṃsāra''. In Indian religions, nirvana is synonymous with '' moksha'' and ''mukti''. All Indian religions assert it to be a state of perfect quietude, freedom, highest happiness as well as the liberation from attachment and worldly suffering and the ending of ''samsara'', the round of existence.Gavin Flood, ''Nirvana''. In: John Bowker (ed.), '' Oxford Dictionary of World Religions'' However, non-Buddhist and Buddhist traditions describe these terms for liberation differently. In Hindu philosophy, it is the union of or the realization of the i ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Affect (psychology)
Affect, in psychology, refers to the underlying experience of feeling, emotion or mood. History The modern conception of affect developed in the 19th century with Wilhelm Wundt. The word comes from the German ''Gefühl'', meaning "feeling." A number of experiments have been conducted in the study of social and psychological affective preferences (i.e., what people like or dislike). Specific research has been done on preferences, attitudes, impression formation, and decision-making. This research contrasts findings with recognition memory (old-new judgments), allowing researchers to demonstrate reliable distinctions between the two. Affect-based judgments and cognitive processes have been examined with noted differences indicated, and some argue affect and cognition are under the control of separate and partially independent systems that can influence each other in a variety of ways (Zajonc, 1980). Both affect and cognition may constitute independent sources of effects ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Abhidharma-samuccaya
The Abhidharma-samuccaya (Sanskrit; ; English: "Compendium of Abhidharma") is a Buddhist text composed by Asaṅga. The ''Abhidharma-samuccaya'' is a systematic account of Abhidharma. According to J. W. de Jong it is also "one of the most important texts of the Yogācāra school."Review of Rahula, Walpola ''Abhidharmasamuccaya'' by J. W. de Jong in Asanga; Boin-Webb, Sara; Rahula, Walpola (2001), pp. 291-299. riginal French published in T'oung Pao, LIX (1973), pp. 339-46. Reprinted in Buddhist Studies byJ.W. dejong, ed. Gregory Schopen, Berkeley: Asian Humanities Press, 1979, pp. 601-8./ref> According to Frauwallner, this text is based on the Abhidharma of the Mahīśāsaka tradition. The text exists in Chinese, Tibetan and a reconstructed Sanskrit version. Its Taishō Tripiṭaka (Chinese Canon) number is 1605. In the Tibetan Kangyur, it is number 4049 in the Derge Kangyur and 5550 in the Peking Kangyur. According to Traleg Rinpoche, the ''Abhidharma-samuccaya'' is one o ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Citta
''Citta'' (Pali and Sanskrit: चित्त; pronounced ''chitta''; IAST: ''citta)'' is one of three overlapping terms used in the '' nikaya'' to refer to the mind, the others being '' manas'' and '' viññāṇa''. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's mental processes as a whole. Their primary uses are, however, distinct. Usage The Pali–English Dictionary translates ''citta'' as heart or heart-mind, emphasizing it as more the emotive side of mind, as opposed to '' manas'' as the intellect in the sense of what grasps mental objects (''dhamma''). C''itta'' is the object of meditation in the third part of Satipatthana, also called Four Foundations of Mindfulness. ''Citta'' primarily represents one's mindset, or state of mind. It is the term used to refer to the quality of mental processes as a whole. ''Citta'' is neither an entity nor a process; this likely accoun ... [...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 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bhikkhu Bodhi
Bhikkhu Bodhi (born December 10, 1944), born Jeffrey Block, is an American Theravada Buddhist monk, ordained in Sri Lanka and currently teaching in the New York and New Jersey area. He was appointed the second president of the Buddhist Publication Society and has edited and authored several publications grounded in the Theravada Buddhist tradition. Life In 1944, Block was born in Brooklyn, New York, to Jewish parents. He grew up in Borough Park, where he attended elementary school P.S. 160. In 1966, he obtained a B.A. in philosophy from Brooklyn College. In 1972, he obtained a PhD in philosophy from Claremont Graduate University. In 1967, while still a graduate student, Bodhi was ordained as a sāmaṇera (novitiate) in the Vietnamese Mahayana order. In 1972, after graduation, Bodhi traveled to Sri Lanka where, under Balangoda Ananda Maitreya Thero, he received sāmaṇera ordination in the Theravada Order and, in 1973, he received full ordination (Upasampadā) as a ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
