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In Vedic literature, avidya refers to "ignorance, spiritual ignorance, illusion"; in early Buddhist texts, states Monier-Williams, it means "ignorance with non-existence". [10] The word is derived from the Proto-Indo-European root *weid-, meaning "to see" or "to know". It is a cognate with the Latin verb vidēre ("to see") and English wit.
[6] [7] The three poisons are represented in the hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively). As shown in the wheel of life (Sanskrit: bhavacakra), the three poisons lead to the creation of karma, which leads to rebirth in the six realms of samsara. [1] [8] [9]
In Buddhism, ignorance (avidyā, or moha; i.e. a failure to grasp directly) of the three marks of existence is regarded as the first link in the overall process of saṃsāra whereby a being is subject to repeated existences in an endless cycle of dukkha.
Buddhist philosophy is the ancient Indian philosophical ... or act as an aspect of the nirvanic life. The Buddha ... so out of ignorance of the true nature of ...
The German Buddhist monk Nyanaponika Thera wrote that the Buddhist Abhidhamma philosophy "doubtlessly belongs" to Phenomenology and that the Buddhist term dhamma could be rendered as "phenomenon". [30] Likewise, Alexander Piatigorsky sees early Buddhist Abhidhamma philosophy as being a "phenomenological approach". [31]
The term spiritual warrior is used in Tibetan Buddhism for one who combats the universal enemy: self-ignorance , the ultimate source of suffering according to Buddhist philosophy. [ 1 ] [ failed verification ] Different from other paths, which focus on individual salvation , the spiritual warrior's only complete and right practice is that which ...
In Tibetan Buddhism, jñāna (Tibetan: ye shes) refers to pure awareness that is free of conceptual encumbrances, and is contrasted with vijñāna, which is a moment of 'divided knowing'. Entrance to, and progression through the ten stages of jñāna (Bodhisattva bhūmi s) , will lead one to complete Enlightenment and nirvana .
The Buddha states that it is unwise to be attached to both views of having and perceiving a self and views about not having a self. Any view which sees the self as "permanent, stable, everlasting, unchanging, remaining the same for ever and ever" is "becoming enmeshed in views, a jungle of views, a wilderness of views; scuffling in views, the ...