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Upādāna is the Sanskrit and Pāli word for "clinging", "attachment" or "grasping", although the literal meaning is "fuel". [4] Upādāna and taṇhā (Skt. tṛṣṇā) are seen as the two primary causes of dukkha ('suffering', unease, "standing unstable").
For example, in the first discourse of the Buddha, the Buddha identified taṇhā as the principal cause of suffering. However, his third discourse, the Fire Sermon , and other suttas, the Buddha identifies the causes of suffering as the "fires" of rāga , dosa ( dveṣa ), and moha ; in the Fire Sermon , the Buddha states that nirvāṇa is ...
"Suffering is not holding you. You are holding suffering. When you become good at the art of letting sufferings go, then you'll come to realize how unnecessary it was for you to drag those burdens ...
The Buddha attributed mental illness to the arising of mental defilements which are ultimately based on the unwholesome roots (three poisons) of greed, hatred and confusion. [13] From the perspective of the Buddha, mental illness is a matter of degree, and ultimately, everyone who is not an awakened being is in some sense mentally ill.
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa; Tibetan: dug gsum) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows:
The Mahayana Mahaparinirvana Sutra lists approximately 50 kleshas, including those of attachment, aversion, stupidity, jealousy, pride, heedlessness, haughtiness, ill-will, quarrelsomeness, wrong livelihood, deceit, consorting with immoral friends, attachment to pleasure, to sleep, to eating, and to yawning; delighting in excessive talking and ...
[167] For example Walpola Rahula's What the Buddha Taught, a widely used introductory text for non-Buddhists, uses the four truths as a framework to present an overview of the Buddhist teachings. [166] According to Harris, the British in the 19th century crafted new representations of Buddhism and the Buddha.
Throughout the Pali canon, the word "fetter" is used to describe an intrapsychic phenomenon that ties one to suffering. For example, in the Itivuttaka, the Buddha says: "Monks, I don't envision even one other fetter — fettered by which beings conjoined go wandering and transmigrating on for a long, long time—like the fetter of craving ...