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Ekaggata
Ekaggatā (Pali; Sanskrit: '' ekāgratā'', एकाग्रता, "one-pointedness") is a Pali Buddhist term, meaning tranquility of mind or one-pointedness, but also "unification of mind." According to the Theravada-tradition, in their reinterpretation of ''jhana'' as one-pointed concentration, this mental factor is the primary component in all jhānas and the essence of concentration or samādhi. One-pointedness temporarily inhibits sensual desire, a necessary condition for any meditative attainment. Ekaggatā exercises the function of closely contemplating the object, the salient characteristic of jhāna, but it cannot perform this function alone. It requires the joint action of the other four jhāna factors each performing its own special function: vitakka, vicāra, pīti, and sukha. ''Ekaggatā'' is identified within the Buddhist teachings as: * One of the seven universal mental factors within the Theravada abhidharma teachings. * One of the qualities associated wi ... [...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] |
Jhāna
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 ''vipassa ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Arupajhana
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 ''vipassan ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Samadhi (Buddhism)
''Samadhi'' (Pali and sa, समाधि), in Buddhism, Hinduism, Jainism, Sikhism and yogic schools, is a state of meditative consciousness. In Buddhism, it is the last of the eight elements of the Noble Eightfold Path. In the Ashtanga Yoga tradition, it is the eighth and final limb identified in the '' Yoga Sutras'' of Patanjali. In the oldest Buddhist suttas, on which several contemporary western Theravada teachers rely, it refers to the development of an investigative and luminous mind which is equanimous and mindful. In the yogic traditions, and the Buddhist commentarial tradition on which the Burmese Vipassana movement and the Thai Forest tradition rely, it is interpreted as a meditative absorption or trance, attained by the practice of '' dhyāna''. Definitions ''Samadhi'' may refer to a broad range of states. A common understanding regards ''samadhi'' as meditative absorption: * Sarbacker: ''samādhi'' is meditative absorption or contemplation. * Diener, Erh ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Samādhi
''Samadhi'' (Pali and sa, समाधि), in Buddhism, Hinduism, Jainism, Sikhism and yogic schools, is a state of meditative consciousness. In Buddhism, it is the last of the eight elements of the Noble Eightfold Path. In the Ashtanga Yoga tradition, it is the eighth and final limb identified in the ''Yoga Sutras'' of Patanjali. In the oldest Buddhist suttas, on which several contemporary western Theravada teachers rely, it refers to the development of an investigative and luminous mind which is equanimous and mindful. In the yogic traditions, and the Buddhist commentarial tradition on which the Burmese Vipassana movement and the Thai Forest tradition rely, it is interpreted as a meditative absorption or trance, attained by the practice of '' dhyāna''. Definitions ''Samadhi'' may refer to a broad range of states. A common understanding regards ''samadhi'' as meditative absorption: * Sarbacker: ''samādhi'' is meditative absorption or contemplation. * Diener, Erhard & ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pīti
''Pīti'' in Pali (Sanskrit: ''Prīti'') is a mental factor (Pali:''cetasika'', Sanskrit: ''caitasika'') associated with the development of ''jhāna'' (Sanskrit: ''dhyāna'') in Buddhist meditation. According to Buddhadasa Bhikkhu, ''piti'' is a stimulating, exciting and energizing quality, as opposed to the calmness of ''sukha''. Definition Piti is a joyful saṅkhāra (formation) associated with no object, so the practitioner is not attaining it by desire. It is often translated into the English word "rapture" and is distinguished from the longer-lasting meditative "joy" or "happiness" (Pali, Sanskrit: '' sukha'') which is a subtler feeling which arises alongside ''pīti''. Mental factor in meditation In the commentarial tradition on Buddhist meditation, the development of ''jhāna'' (Sanskrit: ''dhyāna'') is described as the development of five mental factors (''cetasika'') that counteract the five hindrances: # '' vitakka'' ("applied thought") counteracts sloth and torp ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sukha
''Sukha'' (Pali and ) means happiness, pleasure, ease, joy or bliss. Among the early scriptures, 'sukha' is set up as a contrast to 'preya' (प्रेय) meaning a transient pleasure, whereas the pleasure of 'sukha' has an authentic state happiness within a being that is lasting. In the Pāli Canon, the term is used in the context of describing laic pursuits and meditation. Etymology According to Monier-Williams (1964), the etymology of ''sukha'' is "said to be ''su'' good'+ ''kha'' aperture'and to mean originally 'having a good axle-hole'"; thus, for instance, in the Rig Veda ''sukha'' denotes "running swiftly or easily" (applied, e.g., to chariots). Monier-Williams also notes that the term might derive alternatively as "possibly a Prākrit form of ''su-stha'', q.v.; c.f. ''duh̩kha''", literally meaning ''su'' good'+ ''stha'' standing' ''Sukha'' is juxtaposed with ''dukha'' (Sanskrit; Pali: '' dukkha''; often translated as "suffering"), which was established as the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mental Factors
Mental factors ( sa, चैतसिक, caitasika or ''chitta samskara'' ; pi, cetasika; Tibetan: སེམས་བྱུང ''sems byung''), in Buddhism, are identified within the teachings of the Abhidhamma (Buddhist psychology). They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind. Within the Abhidhamma, the mental factors are categorized as formations ( sa, samskara) concurrent with mind ( sa, citta).Guenther (1975), Kindle Location 321.Kunsang (2004), p. 23.Geshe Tashi Tsering (2006), Kindle Location 456. Alternate translations for mental factors include "mental states", "mental events", and "concomitants of consciousness". Introduction Mental factors are aspects of the mind that apprehend the quality of an object and have the ability to color the mind. Geshe Tashi Tsering explains: :The Tibetan for mental factors, ''semlay jungwa chö'' (Skt. ''chaitasika dharma''), means phenomena arising from the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mental Factors (Buddhism)
Mental factors ( sa, चैतसिक, caitasika or ''chitta samskara'' ; pi, cetasika; Tibetan: སེམས་བྱུང ''sems byung''), in Buddhism, are identified within the teachings of the Abhidhamma (Buddhist psychology). They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind. Within the Abhidhamma, the mental factors are categorized as formations ( sa, samskara) concurrent with mind ( sa, citta).Guenther (1975), Kindle Location 321.Kunsang (2004), p. 23.Geshe Tashi Tsering (2006), Kindle Location 456. Alternate translations for mental factors include "mental states", "mental events", and "concomitants of consciousness". Introduction Mental factors are aspects of the mind that apprehend the quality of an object and have the ability to color the mind. Geshe Tashi Tsering explains: :The Tibetan for mental factors, ''semlay jungwa chö'' (Skt. ''chaitasika dharma''), means phenomena arising from the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Five Hindrances
In the Buddhist tradition, the five hindrances ( Sinhala: ''පඤ්ච නීවරණ pañca nīvaraṇa''; Pali: ') are identified as mental factors that hinder progress in meditation and in our daily lives. In the Theravada tradition, these factors are identified specifically as obstacles to the jhānas (stages of concentration) within meditation practice. Within the Mahayana tradition, the five hindrances are identified as obstacles to samatha (tranquility) meditation. Contemporary Insight Meditation teachers identify the five hindrances as obstacles to mindfulness meditation. The five hindrances are: # Sensory desire ('' kāmacchanda''): seeking for pleasure through the five senses of sight, sound, smell, taste and physical feeling. # Ill-will (''vyāpāda''; also spelled ''byāpāda''): feelings of hostility, resentment, hatred and bitterness. # Sloth-and-torpor (''thīna-middha''): half-hearted action with little or no effort or concentration. # Restlessness-and-worry ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Buddhist Meditation
Buddhist meditation is the practice of meditation in Buddhism. The closest words for meditation in the classical languages of Buddhism are ''bhāvanā'' ("mental development") and '' jhāna/dhyāna'' (mental training resulting in a calm and luminous mind). Buddhists pursue meditation as part of the path toward liberation from defilements ('' kleshas'') and clinging and craving ('' upādāna''), also called awakening, which results in the attainment of Nirvana, and includes a variety of meditation techniques, most notably '' anapanasati'' (mindfulness of breathing). Other techniques include '' asubha bhavana'' ("reflections on repulsiveness");Deleanu, Florin (1992)Mindfulness of Breathing in the Dhyāna Sūtras Transactions of the International Conference of Orientalists in Japan (TICOJ) 37, 42-57. reflection on '' pratityasamutpada'' (dependent origination); '' anussati'' (recollections, including ''anapanasati'') and '' sati'' (mindfulness), culminating in ''dhyana'' (deve ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ajahn Sucitto
Ajahn Sucitto (Bhikkhu Sucitto, born 4 November 1949) is a British-born Theravada Buddhist monk ('' Ajahn'' is the Thai rendition of ''ācārya'', the Sanskrit word for 'spiritual teacher'). He was, between 1992 and 2014, the abbot of ''Cittaviveka'', Chithurst Buddhist Monastery. Sucitto was born in London and ordained in Thailand in March 1976. He returned to Britain in 1978 and took up training under Ajahn Sumedho at the Hampstead Buddhist Vihara. In 1979 he was one of the small group of monks, led by Ajahn Sumedho, who established ''Cittaviveka'', Chithurst Buddhist Monastery, in West Sussex. In 1981 he was sent up to Northumberland to set up a small monastery in Harnham, which subsequently became Aruna Ratanagiri. In 1984 he accompanied Ajahn Sumedho in establishing Amaravati Buddhist Monastery in Hertfordshire. In 1992 he was appointed abbot of Cittaviveka. On 26 October 2014, he resigned the post, but intends to continue teaching as before. Ajahn Sucitto's main work ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
