|
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, concent ... [...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] |
Valence (psychology)
Valence, or hedonic tone, is the affective quality referring to the intrinsic attractiveness/"good"-ness (positive valence) or averseness/"bad"-ness (negative valence) of an event, object, or situation. The term also characterizes and categorizes specific emotions. For example, emotions popularly referred to as "negative", such as anger and fear, have ''negative valence''. Joy has ''positive valence''. Positively valenced emotions are evoked by positively valenced events, objects, or situations. The term is also used to describe the hedonic tone of feelings, affect, certain behaviors (for example, approach and avoidance), goal attainment or nonattainment, and conformity with or violation of norms. Ambivalence can be viewed as conflict between positive and negative valence-carriers. Theorists taking a valence-based approach to studying affect, judgment, and choice posit that emotions with the same valence (e.g., anger and fear or pride and surprise) produce a similar influe ... [...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 within ... [...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] |
Feeling
Feelings are subjective self-contained phenomenal experiences. According to the ''APA Dictionary of Psychology'', a feeling is "a self-contained phenomenal experience"; and feelings are "subjective, evaluative, and independent of the sensations, thoughts, or images evoking them". The term ''feeling'' is closely related to, but not the same as emotion. "Feeling" may for instance refer to the conscious subjective experience of emotions. The study of subjective experiences is referred to as phenomenology. The discipline of psychotherapy generally involves a therapist helping a client understand, articulate and learn to effectively regulate their own feelings and ultimately take responsibility for their experience of the world. Feelings are sometimes held to be characteristic of embodied consciousness. The English noun ''feelings'' may generally refer to any degree of subjectivity in perception or sensation. However, feelings often refer to an individual sense of well-being (perha ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Taṇhā
(Pāli; Sanskrit: tṛ́ṣṇā तृष्णा IPA: rʂɳa) is an important concept in Buddhism, referring to "thirst, desire, longing, greed", either physical or mental. It is typically translated as craving, and is of three types: ''kāma-taṇhā'' (craving for sensual pleasures), ''bhava-taṇhā'' (craving for existence), and ''vibhava-taṇhā'' (craving for non-existence). ''Taṇhā'' appears in the Four Noble Truths,_wherein__arises_with,_or_exists_together_with,_'' Four_Noble_Truths:_BUDDHIST_PHILOSOPHY_Encycl_...,_wherein__arises_with,_or_exists_together_with,_''dukkha''_(dissatisfaction,_suffering,_pain)_and_the_cycle_of_Four_Noble_Truths:_BUDDHIST_PHILOSOPHY_Encycl_...,_wherein__arises_with,_or_exists_together_with,_''dukkha''_(dissatisfaction,_suffering,_pain)_and_the_cycle_of_Rebirth_(Buddhism)">repeated_birth,_becoming_and_death_(Saṃsāra_(Buddhism).html" "title="Rebirth_(Buddhism).html" ;"title="dukkha.html" ;"title="Four Noble Truths: BUDDHIST PHILOSO ... [...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, object ... [...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 accounts ... [...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 of ... [...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 precisely transc ... [...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 ''satori'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
