Search results
Results from the WOW.Com Content Network
The Buddha once stated that, while other sects might provide an appropriate analysis of the first three types of clinging, he alone fully elucidated clinging to the "self" and its resultant unease. [7] The Abhidhamma [8] and its commentaries [9] provide the following definitions for these four clinging types:
Buddhism includes an analysis of human psychology, emotion, cognition, behavior and motivation along with therapeutic practices. Buddhist psychology is embedded within the greater Buddhist ethical and philosophical system , and its psychological terminology is colored by ethical overtones.
As suffering is not an inherent aspect of existence [4] sometimes the second seal is omitted to make Three Dharma Seals. [7] However, when the second seal is taken to refer to existence contaminated by or influenced by the mental afflictions of ignorance, attachment, and anger and their conditioning actions (karma), this omission is not necessary.
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 ...
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 ...
[38] [39] [44] The historical Buddha also held that understanding and seeing the truth of non-self led to un-attachment, and hence to the cessation of suffering, while ignorance (avidyā) about the true nature of personality (prajña) led to further suffering and attachment.
The Dhammacakkappavattana Sutta, the Buddha's teaching on the Four Noble Truths, has been the main reference that I have used for my practice over the years. It is the teaching we used in our monastery in Thailand. The Theravada school of Buddhism regards this sutta as the quintessence of the teachings of the Buddha.
The traditional interpretation of these lists is that they describe the process of a sentient being's rebirth in saṃsāra, and the resultant duḥkha (suffering, pain, unsatisfactoriness), [4] and they provide an analysis of rebirth and suffering that avoids positing an atman (unchanging self or eternal soul).