the buddhist term for sorrow or suffering is
Dukkha
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Dukkha Dukkha (; Pāli; Sanskrit: "duḥkha"; Tibetan: སྡུག་བསྔལ་ "sdug bsngal", pr. "duk-ngel") is an important Buddhist concept, commonly translated as "suffering", "pain", "unsatisfactoriness" or "stress". It refers to the fundamental unsatisfactoriness and painfulness of mundane life. It is the first of the Four Noble Truths. The term is also found in scriptures of Hinduism, such as the Upanishads, in discussions of moksha (spiritual liberation). "Dukkha" (Pali; Sanskrit "duḥkha") is a term found in ancient Indian literature, meaning anything that is "uneasy, uncomfortable, unpleasant, difficult, causing pain or sadness". It is also a concept in Indian religions about the nature of
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roots of the Pali term "dukkha" appear to be Sanskrit दुस्- ("dus-", "bad") + स्था ("stha", "to stand"). Regular phonological changes in the development of Sanskrit into the various Prakrits led to a shift from "dus-sthā" to "duḥkha" to "dukkha". Contemporary translators of Buddhist texts use a variety of English words to convey the aspects of "dukkha". Early Western translators of Buddhist texts (before the 1970s) typically translated the Pali term "dukkha" as "suffering." Later translators have emphasized that "suffering" is too limited a translation for the term dukkha, and have preferred to either leave the term untranslated or to
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elaboration on the first of his Four Noble Truths, "The Truth of Suffering" (Dukkhasacca): The fourth category of "Dukkha" consisting of "five bundles of grasping fuel", states Harvey, are the "five aggregates" that form a person. Each aggregate is an object of grasping (clinging), at the root of self-identification as "I, me, myself". All five are phenomenon that formulate a sense of personality, and they trigger suffering, pain or unsatisfactoriness. Everything that makes a person is a factor of "dukkha", and these in Buddhist thought are not a source of pleasure but of sorrow. Nirvana requires transcendence from all five
Skandha
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"dukkha" ("suffering"), "anatta" (not-self), "anicca" ("impermanence"). The Buddhist tradition emphasizes the importance of developing insight into the nature of "dukkha", the conditions that cause it, and how it can be overcome. This process is formulated in the teachings on the Four Noble Truths. In Hindu literature, the earliest Upaniads — the and the — in all likelihood predate the advent of Buddhism. In these scriptures of Hinduism, the Sanskrit word "dukha" (दुःख) appears in the sense of "suffering, sorrow, distress", and in the context of a spiritual pursuit and liberation through the knowledge of Atman (soul/self). The verse 4.4.14 of
Dukkha
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("nitya") as the Hindu scripture presents its doctrine about Atman (soul). The term Anitya also appears in the Bhagavad Gita in a similar context. Buddhism and Hinduism share the doctrine of "Anicca" or "Anitya", that is "nothing lasts, everything is in constant state of change"; however, they disagree on the "Anatta" doctrine, that is whether soul exists or not. Even in the details of their respective impermanence theories, state Frank Hoffman and Deegalle Mahinda, Buddhist and Hindu traditions differ. Change associated with "Anicca" and associated attachments produces sorrow or "Dukkha" asserts Buddhism and therefore need to be discarded for liberation
Impermanence
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The term refers to the central Buddhist doctrine that "there is in humans no permanent, underlying substance that can be called the soul." It is one of the three characteristics of all existence, together with "dukkha" (suffering, unsatisfactoriness) and "anicca" (impermanence). "Anattā" is synonymous with "Anātman" (an + ātman) in Sanskrit Buddhist texts. In some Pali texts, "ātman" of Vedic texts is also referred to with the term "Attan", with the sense of soul. An alternate use of "Attan" or "Atta" is "self, oneself, essence of a person", driven by the Vedic era Brahmanical belief that the soul is the
Anatta
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life that innately includes the "unpleasant", "suffering," "pain," "sorrow", "distress", "grief" or "misery." The term "Dukkha" does not have a one word English translation, and embodies diverse aspects of unpleasant human experiences. It is opposed to the word "sukha", meaning "happiness," "comfort" or "ease." The word is commonly explained as a derivation from Aryan terminology for an axle hole, referring to an axle hole which is not in the center and leads to a bumpy, uncomfortable ride. According to Winthrop Sargeant, Joseph Goldstein, American vipassana teacher and writer, explains the etymology as follows: However, according to Monier Monier-Williams, the actual
Dukkha
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Dukkha Dukkha (; Pāli; Sanskrit: "duḥkha"; Tibetan: སྡུག་བསྔལ་ "sdug bsngal", pr. "duk-ngel") is an important Buddhist concept, commonly translated as "suffering", "pain", "unsatisfactoriness" or "stress". It refers to the fundamental unsatisfactoriness and painfulness of mundane life. It is the first of the Four Noble Truths. The term is also found in scriptures of Hinduism, such as the Upanishads, in discussions of moksha (spiritual liberation). "Dukkha" (Pali; Sanskrit "duḥkha") is a term found in ancient Indian literature, meaning anything that is "uneasy, uncomfortable, unpleasant, difficult, causing pain or sadness". It is also a concept in Indian religions about the nature of
Dukkha
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acts of violence directed, fomented or inspired by Buddhists. Friedrich Nietzsche, through Schopenhauer whose pessimism was highly influenced by Buddhist philosophy, interpreted Buddhism as a life-negating philosophy that seeks to escape an existence dominated by suffering. According to Omar Moad, Nietzsche misunderstood the meaning of Buddhist doctrine. The term "Dukkha" has different meanings and is neither pessimistic nor optimistic. Dukkha may mean disappointment, desires, cravings, bereavement, unfulfillment, or dissatisfaction. Lama Surya Das emphasizes the matter-of-fact nature of "dukkha": While the Buddha describes the flawed and imperfect nature of life in the first noble truth, he also points to the causes
Criticism of Buddhism
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According to Steven Collins, a synonym widely used for nirvana in early texts is "deathless" or "deathfree" (Pali: "amata," sanskrit": amrta") and refers to a condition "where there is no death, because there is also no birth, no coming into existence, nothing made by conditioning, and therefore no time." He also adds that "the most common thing said about nirvana in Buddhist texts is that it is the ending of suffering ("dukkha")." Gethin notes, "this is not a 'thing' but an event or experience" that frees one from rebirth in samsara. According to Collins, the term is also widely used
Nirvana (Buddhism)
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state discussion is referring to stopping the recognition of oneself as an individual soul, and reaching the awareness of universal soul or the metaphysical Brahman. Anatta In Buddhism, the term anattā (Pali) or anātman (Sanskrit) refers to the doctrine of "non-self", that there is no unchanging, permanent self, soul or essence in living beings. It is one of the seven beneficial perceptions in Buddhism, and along with "Dukkha" (suffering) and "Anicca" (impermanence), it is one of three Right Understandings about the three marks of existence. The Buddhist concept of Anattā or Anātman is one of the fundamental differences between Buddhism
Anatta
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Anatta In Buddhism, the term anattā (Pali) or anātman (Sanskrit) refers to the doctrine of "non-self", that there is no unchanging, permanent self, soul or essence in living beings. It is one of the seven beneficial perceptions in Buddhism, and along with "Dukkha" (suffering) and "Anicca" (impermanence), it is one of three Right Understandings about the three marks of existence. The Buddhist concept of Anattā or Anātman is one of the fundamental differences between Buddhism and Hinduism, with the latter asserting that Atman (self, soul) exists. "Anattā" is a composite Pali word consisting of "an" (not, without) and "attā" (soul).
Anatta
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Rig Veda "sukha" denotes "running swiftly or easily" (applied, e.g., to chariots). "Sukha" is juxtaposed with "dukha" (Sanskrit; Pali: "dukkha"; often translated as "suffering"), which was established as the major motivating life principles in early Vedic religion. This theme of the centrality of dukkha was developed in later years in both Vedic and the offshoot Buddhist traditions. The elimination of dukkha is the "raison d'être" of early Buddhism. In the Pali Canon and related literature, the term is used in a general sense to refer to "well-being and happiness" ("hitasukha") in either this present life or future lives. In addition,
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Two central Buddhist concepts highlighted in this discourse and echoed throughout Buddhist scriptures are: personal suffering ("dukkha") associated with aging, illness and death; and, a natural ethical system based on mental, verbal and physical action (Pali: "kamma"; Skt.: "karma"). In the Buddha's first discourse, "Dhammacakkappavattana Sutta" (SN 56.11), the Buddha is recorded as defining "suffering" ("dukkha") in a manner that incorporates the first four remembrances: "Birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not to receive what one desires is suffering..." This formula is
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local and international communities, and in highlighting the aim of Buddhism: putting an end to Dukkha (suffering) or attaining Nibbana. Mahamevnawa monastery for Buddhist Nuns is called Mahamevnawa Anagarika Monastery. Currently there are 6 Anagarika Monasteries of Mahamevnawa. About 100 Buddhists Nuns resident and practice Dhamma there. Mahamevnawa monasteries promote teaching, discussion and practice of Dhamma in unaltered form, and that the first step towards cessation of suffering is getting to know Buddha's teaching. Mahamevnawa also facilitates the practice of meditation, one of the key tools for improving concentration and wisdom, through cultivating mindfulness ("Sathi") as a component of the
Mahamevnawa Buddhist Monastery
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meaning 'not to injure', is a primary virtue in Buddhism. "Nirvana" is the earliest and most common term used to describe the goal of the Buddhist path and the ultimate eradication of dukkha—nature of life that innately includes "suffering", "pain" or "unsatisfactoriness". Violent actions and thoughts, actions which harm and debase others and thoughts which contemplate the same, stand in the way of spiritual growth and the self-conquest which leads to the goal of existence and they are normally deemed unskilled (akusala) and cannot lead to the goal of Nirvana. Buddha condemned killing or harming living beings and encouraged reflection
Buddhism and violence
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as they are imbued with long term self-control, are destined to be happy. These latter wives are characterised as caretakers (motherly-wife), companions (friend-wife) and submissives (sister-wife and slave-wife)—the Buddha thus endorsed a variety of types of wives within marriage. According to Diana Paul, Buddhism inherited a view of women whereby if they are not represented as mothers then they are portrayed as either lustful temptresses or as evil incarnate. The status of motherhood in Buddhism has also traditionally reflected the Buddhist perspective that dukkha, or suffering, is a major characteristic of human existence. In her book on the Therigatha collection
Women in Buddhism
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"dukha" through the development of understanding. However, the two religions widely differ in the nature of that understanding. Hinduism emphasizes the understanding and acceptance of Atman (self, soul) and Brahman, while Buddhism emphasizes the understanding and acceptance of Anatta (Anatman, non-self, non-soul) as each discusses the means to liberation from "Dukkha". Dukkha Dukkha (; Pāli; Sanskrit: "duḥkha"; Tibetan: སྡུག་བསྔལ་ "sdug bsngal", pr. "duk-ngel") is an important Buddhist concept, commonly translated as "suffering", "pain", "unsatisfactoriness" or "stress". It refers to the fundamental unsatisfactoriness and painfulness of mundane life. It is the first of the Four Noble Truths. The term is also
Dukkha
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The Buddhist canon states that bodhisattvas can assume whatsoever gender and form is needed to liberate beings from ignorance and dukkha. With specific reference to Avalokitesvara, he is stated both in the "Lotus Sutra" (Chapter 25 "Perceiver of the World's Sounds" or "Universal Gateway"), and the "Śūraṅgama Sūtra" to have appeared before as a woman or a goddess to save beings from suffering and ignorance. Some Buddhist schools refer to Guanyin both as male and female interchangeably. In Mahayana Buddhism, gender is no obstacle to attaining enlightenment (or nirvana). The Buddhist concept of non-duality applies here. The "Vimalakirti Sutra"s "Goddess"
Guanyin
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Avidyā (Buddhism) Avidyā (Sanskrit; Pāli: "avijjā"; Tibetan phonetic: "ma rigpa") in Buddhist literature is commonly translated as "ignorance". The concept refers to ignorance or misconceptions about the nature of metaphysical reality, in particular about the impermanence and non-self doctrines about reality. It is the root cause of "Dukkha" (suffering, pain, unsatisfactoriness), and asserted as the first link, in Buddhist phenomenology, of a process that leads to repeated birth. Avidyā is mentioned within the Buddhist teachings as ignorance or misunderstanding in various contexts: Within the context of the twelve links of dependent origination, avidya is typically symbolized by a person who
Avidyā (Buddhism)
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of moral precepts is an essential preparatory stage for mindfulness or meditation. Vipassana also includes contemplation and reflection on phenomena as "dukkha", "anatta" and "anicca", and reflections on causation and other Buddhist teachings. Mindfulness meditation is part of Buddhist psychological traditions and the developing scholarship within empirical psychology. The Buddhist term translated into English as "mindfulness" originates in the Pali term "sati" and in its Sanskrit counterpart "smṛti". It is often translated as "bare attention," but in the Buddhist tradition it has a broader meaning and application, and the meaning of these terms has been the topic of extensive debate
Mindfulness
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of hatred, and on impermanence and the inevitability of death. The following words are spoken by a brave Nāga boy to his mother, who is suffering from extreme sorrow as her child will soon be sacrificed to the voracious bird Garuḍa: kroḍīkaroti prathamaṃ yadā jātam anityatā | dhātrīva jananī paścāt tadā śokasya kaḥ kramaḥ || Impermanence embraces the new-born, like a midwife, first, and the mother, afterwards: what proper place is there for sorrow? Another genre where Buddhist poets excelled is the "good-sayings" (subhāṣita), collections of proverb-like verses often dealing with universally applicable principles not so specific to the Buddhist
Buddhist poetry
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the states: The verse 7.26.2 of the states: The concept of sorrow and suffering, and self-knowledge as a means to overcome it, appears extensively with other terms in the pre-Buddhist Upanishads. The term "Duhkha" also appears in many other middle and later post-Buddhist Upanishads such as the verse 6.20 of Shvetashvatara Upanishad, as well as in the Bhagavada Gita, all in the context of moksha. The term also appears in the foundational Sutras of the six schools of Hindu philosophy, such as the opening lines of "Samkhya karika" of the Samkhya school. Both Hinduism and Buddhism emphasize that one overcomes
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Buddhist action." Nevertheless, according to Spiro most Burmese lay Buddhists do not aspire for the extinction of existence which is "nirvana". According to B.R. Ambedkar, the Indian Buddhist Dalit leader, the four truths were not part of the original teachings of the Buddha, but a later aggregation, due to Hindu influences. According to Ambedkar, total cessation of suffering is an illusion; yet, the Buddhist Middle Path aims at the reduction of suffering and the maximizing of happiness, balancing both sorrow and happiness. The four truths are less prominent in the Mahayana traditions, which emphasize insight into Śūnyatā and the Bodhisattva
Four Noble Truths
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hankering (तर्पयन्त ) for knowledge. Gautama Buddha said that the cause of sorrow – the second of the Four Noble Truths – is desire; and the cause of desire is "tanha" or "trishna". Buddhism teaches the doctrine of inaction, i.e. cessation of activity, desiring or doing little. The extinction of craving of the desire for existence in all its forms and the consequent cessation of suffering is Nirvana (Nirvana is grasping nothingness and possessing nothing which state is reached through the knowledge of impermanence and voidness). Vivekananda holds that the Buddhist doctrine of giving up "trishna" ('greed') is an offshoot
Trishna (Vedic thought)
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Vedanā Vedanā (Pāli; Sanskrit) is a Buddhist 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 within the Buddhist teaching as follows: In the context of the twelve links, craving for and attachment to vedanā leads to suffering; reciprocally, concentrated awareness and clear comprehension of vedanā can lead to Enlightenment and the extinction of the causes of suffering. Bhikkhu Bodhi states: Nina van Gorkom states: The Abhidharma-samuccaya states: Mipham
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following the Great Fire of Meireki in 1657 occasioned a modernization of the city, and the publication of illustrated printed books flourished in the rapidly urbanizing environment. The term "ukiyo", which can be translated as "floating world", was homophonous with an ancient Buddhist term signifying "this world of sorrow and grief". The newer term at times was used to mean "erotic" or "stylish", among other meanings, and came to describe the hedonistic spirit of the time for the lower classes. Asai Ryōi celebrated this spirit in the novel "Ukiyo Monogatari" (""Tales of the Floating World"", ): The earliest ukiyo-e artists
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what they call the Three Characteristics of all existence: sorrow or tendency towards sorrow, change or unreliability, and insubstantiality or lack of self. Crowley and the A∴A∴ however seek to replace this threefold view with the quest for balance as both a motive for discipline and the means of achieving their end goal. In "Liber B vel Magi" they urge the Magus seeking further progress to identify the Buddhist Three Characteristics with the opposite states. "Wherein Sorrow is Joy, and Change is Stability, and Selflessness is Self." Crowley's version of nirodha includes "seeing first the truth and then the falsity
A∴A∴
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Bodhi, the "elimination of craving culminates not only in the extinction of sorrow, anguish and distress, but in the unconditioned freedom of nibbana, which is won with the ending of reapeated rebirth." According to Spiro, most (lay) Theravada Buddhists do not aspire for "nirvana" and total extinction, but for a pleasurable rebirth in heaven. According to Spiro, this presents a "serious conflict" since the Buddhist texts and teaching "describe life as suffering and hold up nirvana as the "summum bonum."" In response to this deviation, "monks and others emphasize that the hope for nirvana is the only legitimate action for
Four Noble Truths
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of Buddhism, the Buddha, is believed to have reached both these states. "Nirvana", or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is "Buddhahood", in which there is no abiding in Nirvana, but a Buddha continues to take rebirths in the world to help liberate beings from "saṃsāra" by teaching the Buddhist path. The term "nirvana" describes a state of freedom from suffering and rebirth, but different Buddhist traditions have interpreted the concept in different ways. The origin is probably pre-Buddhist, and its etymology may not be
Nirvana (Buddhism)
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Buddhism (what Mahāyāna would term "śrāvakayāna" or "pratyekabuddhayāna") is an expedient method for helping people begin the noble Buddhist path and advance quite far. But the path is not wholly traversed, according to some schools, until the practitioner has striven for and attained Buddhahood for the liberation of all other sentient beings from suffering. Some scholars have stated that the exercise of expedient means, "the ability to adapt one's message to the audience, is also of enormous importance in the Pāli canon." In fact the Pāli term "upāya-kosalla" does occur in the Pāli Canon, in the "Sangiti Sutta" of the
Mahayana
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order, thus; "If there is this (state), another (state) arises, by the arising of this (state), a (state) is produced, that is to say: "From Ignorance spring Fabrications, from Fabrications springs Consciousness, from Consciousness spring Mind and Material Form, from Mind and Material Form, the six Organs of Sense, from the six Organs of Sense, Contact, from Contact, Sensations, from Sensations, Desire, from Desire, Attachment, from Attachment, Becoming, from Becoming, Birth, from Birth spring Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus, the whole mass of suffering originates". "By the destruction of Ignorance, Fabrications are destroyed, by the destruction
Buddhist cosmology of the Theravada school
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of "Saṃsāra". This asserts that the nature of existence is a "suffering-laden cycle of life, death, and rebirth, without beginning or end". Also referred to as the wheel of existence ("Bhavacakra"), it is often mentioned in Buddhist texts with the term "punarbhava" (rebirth, re-becoming). Liberation from this cycle of existence, "Nirvana", is the foundation and the most important purpose of Buddhism. Buddhist texts also assert that an enlightened person knows his previous births, a knowledge achieved through high levels of meditative concentration. Tibetan Buddhism discusses death, bardo (an intermediate state), and rebirth in texts such as the "Tibetan Book of
Reincarnation
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observes that although there is an element of emotional pain in sorrow, there is no such element in pity, thus pity is not a compound made from sorrow as a simpler component. Sorrow (emotion) Sorrow is an emotion, feeling, or sentiment. Sorrow "is more 'intense' than sadness... it implies a long-term state". At the same time "sorrow — but not unhappiness — suggests a degree of resignation... which lends sorrow its peculiar air of dignity". Moreover, "in terms of attitude, sorrow can be said to be half way between "sadness" (accepting) and "distress" (not accepting)". Romanticism saw a cult of
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distinctions are specific, with damned souls suffering for each sin committed (see for example Plato's myth of Er or Dante's "The Divine Comedy"), but sometimes they are general, with condemned sinners relegated to one or more chamber of Hell or to a level of suffering. In many religious cultures, including Christianity and Islam, Hell is often depicted as fiery, painful, and harsh, inflicting suffering on the guilty. Despite these common depictions of Hell as a place of fire, some other traditions portray Hell as cold. Buddhist - and particularly Tibetan Buddhist - descriptions of Hell feature an equal number of
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suggests that one root of sorrow and suffering is considering one's Self as distinct and conflicted with the Self of others, assuming that the nature of existence is a conflicted duality where one's happiness and suffering is viewed as different from another living being's happiness and suffering. Such sorrow and suffering cannot exist, suggests the Upanishad, if an individual realizes that the Self is in all things, understands the Oneness in all of existence, focuses beyond individual egos and in the pursuit of Universal values, the Self and Real Knowledge. The Isha Upanishad, in hymn 8 through 11, praises the
Isha Upanishad
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Sorrow (emotion) Sorrow is an emotion, feeling, or sentiment. Sorrow "is more 'intense' than sadness... it implies a long-term state". At the same time "sorrow — but not unhappiness — suggests a degree of resignation... which lends sorrow its peculiar air of dignity". Moreover, "in terms of attitude, sorrow can be said to be half way between "sadness" (accepting) and "distress" (not accepting)". Romanticism saw a cult of sorrow develop, reaching back to "The Sorrows of Young Werther" of 1774, and extending through the nineteenth century with contributions like Tennyson's "In Memoriam" — "O Sorrow, wilt thou live with me/No
Sorrow (emotion)
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most religious mythologies, there are also contrasts. Many mythologies focus on explanations of the universe, natural phenomena, or other themes of human existence, often ascribing agency to one or more deities or other supernatural forces. However, some religions have very few of this kind of story of cosmic explanation. For instance, the Buddhist parable of the arrow warns against such speculations as "[Is] the world eternal or not eternal? [Is] the soul different from the body? [Does] the enlightened exist after death or not?", viewing them as irrelevant to the goal of escaping suffering. In academia, the term "myth" often
Religion and mythology
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or situations entailing suffering". This involves being impatient with the objects of the "pratigha" ("anger"), and wishing to get rid of them, for example, by striking out against them and harming them. It is based on regarding the object as unattractive or repulsive by its very nature. Berzin identifies "dvesha" (aversion) as a subcategory of "pratigha" (anger) that is directed primarily, although not exclusively, at limited beings. Pratigha Pratigha (Sanskrit; Pali: paṭigha; Tibetan Wylie: "khong khro") is a Buddhist term that is translated as "anger". It is defined as a hostile attitude towards sentient beings, towards frustration, and towards that
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mentions Kamsa, Devagabbha (Sk: Devaki), Upasagara or Vasudeva, Govaddhana (Sk: Govardhana), Baladeva (Balarama), and Kanha or Kesava (Sk: Krishna, Keshava). The Arjuna and Krishna interaction is missing in the Jataka version. In the Buddhist version, Krishna laments in uncontrollable sorrow when his son dies, and a Ghatapandita feigns madness to teach Krishna a lesson. The Jataka tale also includes an internecine destruction among his siblings after they all get drunk. Krishna also dies in the Buddhist legend by the hand of a hunter named Jara, but while he is traveling to a frontier city. Mistaking Krishna for a pig, Jara
Gautama Buddha in Hinduism
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Buddhist monks, thus Buddhist themes predominate. Another dominant theme was death. Many of the poems are eulogies to monks, to warriors, and to family members — in one case, a sister. The Silla period, especially before unification in 668, was a time of warfare: the "hyangga" capture the sorrow of mourning for the dead while Buddhism provided answers about where the dead go and the afterlife. A typical hyangga is ""the Ode for Life Eternal"" or, perhaps, ""the Ode for Nirvana"". The poem is a song that calls upon the moon to convey the supplicant's prayer to the Western paradise,
Hyangga
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Pratigha Pratigha (Sanskrit; Pali: paṭigha; Tibetan Wylie: "khong khro") is a Buddhist term that is translated as "anger". It is defined as a hostile attitude towards sentient beings, towards frustration, and towards that which gives rise to one's frustrations; it functions as a basis for faultfinding, for negative actions, and for not finding a moment of peace or happiness. "Pratigha" is identified as: Patigha (Pali) is defined by Theravada sources as: anger, repulsion, collision; animosity; irritation; indignation. Nyanatiloka Mahatheran provides the following definition: The Abhidharma-samuccaya states: Alexander Berzin states that "pratigha" is aimed at "another limited being, one's own suffering,
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being indestructibly bonded with the inherently pure and liberated nature of mind. The Ishta-devata of Hinduism is an aspect of God for personal worship. In Buddhism, a Yidam is a manifestation of enlightenment and may take the form of Sambhogakāya Buddhas, tantric deities, bodhisattvas, Dharma protectors or other historical figures. Devas are divine beings, though they are not all necessarily wise or on the Buddhist path and hence not final objects of refuge. They have very long lives which have much less suffering than humans, but are not immortal or immune from suffering. Some devas have no physical form and
Buddhist deities
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Pity Pity is a sympathetic sorrow evoked by the suffering of others and is used in a comparable sense to "compassion", "condolence" or "empathy". Through frequent, insincere, pejorative usage, it is used to connote feelings of superiority, condescension, or contempt. The word "pity" comes from the Latin "pietās", that is also etymon of "piety". The word is often used in the translations from ancient Greek into English of Aristotle's "Poetics" and "Rhetoric". Aristotle argued (Rhetoric 2.8) that before a person can feel pity for another human, the person must first have experienced suffering of a similar type, and the person
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negative thoughts but rather joyously with good thoughts in mind is seen as a good transition into the next life. Chanting and reciting Buddhist texts is a common practice; in Tibet the Bardo Thodol is used to guide the dying to a good rebirth. Traditional Buddhism would hold Euthanasia, where one brings about the death of a suffering patient (whether or not they desire this) so as to prevent further pain, as a breach of the first precept. The argument that such a killing is an act of compassion because it prevents suffering is unacceptable to traditional Buddhist theology because
Buddhist ethics
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of military dictatorships, influenced figures in art and culture to adopt the concept of "han". Sandra So Hee Chi Kim's article on "han" notes that "the term "han" itself emerged as a significant ideological concept during the 1970s" and "[s]ome contend that it was during the Park Chung Hee regime that the idea of "han" transformed from a personal sense of sorrow and resentment to a broader, national experience of unrelenting suffering and injustice". "Han" was used politically to promote "Korean uniqueness" and ethnic-national solidarity through a sense of "shared suffering". "Han" acquired a biologistic aspect, as seen in descriptions
Han (cultural)
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human conflict according to Buddhism. The Buddha promoted non-violence in various ways, he encouraged his followers not to fight in wars and not to sell or trade weapons. The Buddha stated that in war, both victor and defeated suffer: "The victor begets enmity. The vanquished dwells in sorrow. The tranquil lives happily, abandoning both victory and defeat" (Dhammapada, 201). Buddhist philosopher Candrakīrti wrote that soldiery was not a respectable profession: "the sacrifice of life in battle should not be respected, since this is the basis for harmful actions." The Mahayana Brahmajala Sutra states that those who take the Bodhisattva vows
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and love because of "avidya". Choi's novels may be seen as tragedies in the Aristotelian sense, or as depictions of hell in the Buddhist sense. Either way, what should be noted is how she portrays the world as a place of suffering. In the afterword to Choi’s first short story collection "Neomu areumdaun kkum" (너무 아름다운 꿈 A Dream Too Beautiful), literary critic Gwon Hui-cheol discusses tragedy: "Choi Eunmi's novels deserve to be hailed as superb works of tragedy. But one must not misunderstand the term 'tragedy' . . . Tragedy is not an art of resignation for the weak.
Choi Eunmi
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remainder, or final nirvana). In the Buddhist tradition, nirvana is described as the extinguishing of the "fires" that cause rebirths and associated suffering. The Buddhist texts identify these three "three fires" or "three poisons" as "raga" (greed, sensuality), "dvesha" (aversion, hate) and "avidyā" or "moha" (ignorance, delusion). The state of nirvana is also described in Buddhism as cessation of all afflictions, cessation of all actions, cessation of rebirths and suffering that are a consequence of afflictions and actions. Liberation is described as identical to "anatta" ("anatman", non-self, lack of any self). In Buddhism, liberation is achieved when all things and
Nirvana
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Subhadrangi Subhadrangi (also known as Dharma or Janapadakalyani) was, according to Buddhist sources, a wife of the Mauryan emperor, Bindusara and the mother of his successor, Ashoka. The Ashokavadana states that Subhadrangi was the daughter of a Brahmin from the city of Champa. The legends state that palace politics kept her away from Bindusara and when she finally gained access to him and bore him a son, she is said to have exclaimed, "I am now without sorrow", which led to the child being named "Ashoka". The name of her second son, Vitashoka (meaning "sorrow terminated") has a similar provenance.
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in Hong Kong on 7 April. In Buddhist teaching, Trivisa is the Sanskrit term for the three poisons (or the three unwholesome roots)—greed, anger and delusion—that give rise to suffering. In early 1997, mobsters Kwai Ching-hung, Yip Kwok-foon and Cheuk Tze-keung, who have never met one another, are all in Hong Kong. Thereafter, rumour has it that Hong Kong's three most notorious mobsters, known in the underworld as the "Three Kings of Thieves", are plotting together to score a final hit before the transfer of sovereignty of Hong Kong. However, none are initially aware of the rumour. Yip is living
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my white clothes." (Guru Granth Sahib page 16) Ones mind has to be immersed in "love" of the Lord at all times to comply with this line from Gurbani. "Join the Sat Sangat, the True Congregation, and find the Lord. The Gurmukh embraces love for the Lord." (Guru Granth Sahib page 22) and "Attuned to the Love of the One, there is no sorrow or suffering. ||3||" (Guru Granth Sahib page 45), when one loves the Lord, all their sorrows and suffering are removed. Pyaar Pyaar means Love and comes from the Sanskrit word "Priya", for the Lord and His
Pyaar
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be seen: "tragic figures, or objects of compassion, or bearers of experiences from which others can learn or otherwise profit". In this book she attempts to discover the meaning and significance of human suffering. Her studies involve the suffering of oneself as well as that of others. Her studies of repair activities of humans is published in her book titled "Repair: The Impulse to Restore a Fragile World". This book ties into her other piece, Fruits of Sorrow. While that book shows the imperfections of life, e.g. the fact that things break, this piece shows humans' needs to fix them.
Elizabeth V. Spelman
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to protect others from evil, the act of killing is sometimes seen as meritorious. The Buddhist analysis of conflict begins with the 'Three Poisons' of greed, hatred and delusion. Craving and attachment, the cause of suffering, is also the cause of conflict. Buddhist philosopher Shantideva states in his "Siksasamuccaya": "Wherever conflict arises among living creatures, the sense of possession is the cause". Craving for material resources as well as grasping to political or religious views is seen as a major source of war. One's attachment to self-identity, and identification with tribe, nation state or religion is also another root of
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website,The mission of The Tricycle Foundation is to create forums for exploring contemporary and historic Buddhist activity, examine the impact of its new context in the democratic traditions of the West, and introduce fresh views and attainable methods for enlightened living to the culture at large. At the core of the Foundation’s mission is the alleviation of suffering that Buddhist teachings are meant to bring about. Tricycle is an independent foundation unaffiliated with any one lineage or sect.The name "Tricycle" refers to a three-wheeled vehicle symbolizing the fundamental components of Buddhist philosophy. Buddhism is “often referred to as the ‘vehicle
Tricycle: The Buddhist Review
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committed the acts, but rather were just part of the same mindstream-continuum with the past actors, and that the teachings on karma instead provide "a thoroughly satisfying explanation for suffering and loss" in which believers take comfort. "Subnotes" Karma in Buddhism Karma (Sanskrit, also "karman", Pāli: "kamma") is a Sanskrit term that literally means "action" or "doing". In the Buddhist tradition, "karma" refers to action driven by intention ("cetanā") which leads to future consequences. Those intentions are considered to be the determining factor in the kind of rebirth in "samsara", the cycle of rebirth. "Karma" (Sanskrit, also "karman", Pāli: "kamma",
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Jainism considers it a bad karma to injure plants and minor life forms with negative impact on a soul's . However, some texts in Buddhism and Hinduism do caution a person from injuring all life forms, including plants and seeds. "Saṃsāra" in Buddhism, states Jeff Wilson, is the "suffering-laden cycle of life, death, and rebirth, without beginning or end". Also referred to as the wheel of existence ("Bhavacakra"), it is often mentioned in Buddhist texts with the term "punarbhava" (rebirth, re-becoming); the liberation from this cycle of existence, "Nirvana", is the foundation and the most important purpose of Buddhism. Samsara
Saṃsāra
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is Liberation. The foundation of Buddhist ethics for laypeople is The Five Precepts which are common to all Buddhist schools. The precepts or "five moral virtues" ("pañca-silani") are not commands but a set of voluntary commitments or guidelines, to help one live a life in which one is happy, without worries, and able to meditate well. The precepts are supposed to prevent suffering and to weaken the effects of greed, hatred and delusion. They were the basic moral instructions which the Buddha gave to laypeople and monks alike. Breaking one's sīla as pertains to sexual conduct introduces harmfulness towards one's
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mountains, ravines and woods. Spiritual warrior The term spiritual warrior is used in Tibetan Buddhism for one who combats the universal enemy: self-ignorance (avidya), the ultimate source of suffering according to Buddhist philosophy. A heroic being with a brave mind and ethical impulse. Different from other paths, which focus on individual salvation, the spiritual warrior's only complete and right practice is that which compassionately helps other beings with wisdom. This is the Bodhisattva ideal (the "Buddha-in-waiting"), the spiritual warrior who resolves to attain buddhahood in order to liberate others. The term is also used generically in esotericism and self-help literature.
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Spiritual warrior The term spiritual warrior is used in Tibetan Buddhism for one who combats the universal enemy: self-ignorance (avidya), the ultimate source of suffering according to Buddhist philosophy. A heroic being with a brave mind and ethical impulse. Different from other paths, which focus on individual salvation, the spiritual warrior's only complete and right practice is that which compassionately helps other beings with wisdom. This is the Bodhisattva ideal (the "Buddha-in-waiting"), the spiritual warrior who resolves to attain buddhahood in order to liberate others. The term is also used generically in esotericism and self-help literature. Spiritual warrior, "illuminated heart
Spiritual warrior
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casting key Buddhist teachings, such as impermanence, in evocatively paced similes: vihagānāṁ yathā sāyaṁ tatra tatra samāgamaḥ | jātau jātau tathāśleṣo janasya svajanasya ca || Like birds in the evening May meet here or there, So too from birth to birth One embraces one’s kin. Other verses of Aśvaghoṣa capture in vivid images human indecision, uncertainty and sorrow. The following verse describes Nanda at the door of his house, torn between the wish to remain with his beloved wife and the sense of respect that prompts him to leave and meet the Buddha to make amends for neglecting the Buddha's
Buddhist poetry
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the alternative name ("hao") of Youyouzi (幽憂子), or "Master of Shrouded Sorrow". He committed suicide by drowning himself in the Ying River circa 684 or 686, after years of suffering. Like the other three "paragons" of the early Tang, Lu Zhaolin was capable of composing the highly mannered poetry that was fashionable in the Tang court. However, his work outside the court allowed him significant freedom in his style. Lu was best known for his "qilü", or ballads of seven-character lines, such as "Chang'an: Ancient Theme", but his most remarkable works are poems expressing his personal suffering, such as "Five
Lu Zhaolin
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have life, are without power, or strength, or virtue, but are the result of destiny, chance and nature, and they experience joy and sorrow in six classes". Despite this ascribed premise of antinomian ethics, both Jain and Buddhist records note that Ājīvikas lived a simple ascetic life, without clothes and any material possessions. Tamil literature on Ajivikas suggests that they practiced Ahimsa (non-violence) and a vegetarian lifestyle. Arthur Basham notes that Buddhist and Jaina texts variously accuse Ajivikas of immorality, unchastity and worldliness, but they also acknowledge the confusion among Buddhists and Jainas when they observed the simple, ascetic lifestyle
Ājīvika
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a variety of things depending on its context; in this context, it refers to the Buddha's teachings or his "truth" that leads to one's liberation from suffering. "Cakka" (Pāli) or "cakra" (Sanskrit) can be translated as "wheel." The "dhammacakka", which can be translated as "Dhamma-Wheel," is a Buddhist symbol referring to Buddha's teaching of the path to enlightenment. "Pavattana" (Pāli) can be translated as "turning" or "rolling" or "setting in motion." The sutra contains the following topics: According to the Buddhist tradition, the "Dhammacakkappavattana Sutta" is the first teaching given by the Buddha after he attained enlightenment. According to Buddhist
Dhammacakkappavattana Sutta
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beings. Getz (2004: p. 760) provides a generalist Western Buddhist encyclopedic definition: "Sentient beings" is a term used to designate the totality of living, conscious beings that constitute the object and audience of Buddhist teaching. Translating various Sanskrit terms ("jantu, bahu jana, jagat, sattva"), "sentient beings" conventionally refers to the mass of living things subject to illusion, suffering, and rebirth (Saṃsāra). Less frequently, "sentient beings" as a class broadly encompasses all beings possessing consciousness, including Buddhas and Bodhisattvas. Early scriptures in the Pāli Canon and the conventions of the Tibetan "Bhavacakra" classify sentient beings into five categories—divinities, humans, animals, tormented
Sentient beings (Buddhism)
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ascetic traditions one of the goals of ascetic practice is to obtain sobriety of consciousness, awakeness (nepsis). For humankind this is reached in the healing of whole person called the soul, heart. When a person's heart is reconciled with their mind, this is referred to as a healing of the nous or the "eye, focus of the heart or soul". Part of this process is the healing and or reconciliation of humankind's reason being called "logos" or "dianoia" with the heart, soul. While mankind's spirit and body are energies vivified by the soul, Orthodoxy teaches man's sin, suffering, sorrow is
East–West Schism
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Luminous mind Luminous mind (Skt: "prabhāsvara-citta" or "ābhāsvara-citta," Pali: "pabhassara citta;" T. "’od gsal gyi sems;" C. "guangmingxin;" J. "kōmyōshin;" K. "kwangmyŏngsim") is a Buddhist term which appears in a sutta of the Pali Anguttara Nikaya as well as numerous Mahayana texts and Buddhist tantras. It is variously translated as "brightly shining mind", or "mind of clear light" while the related term luminosity (Skt. "prabhāsvaratā;" Tib."’od gsal ba;" Ch. "guāng míng;" Jpn. "kōmyō;" Kor. "kwangmyōng") is also translated as "clear light" in Tibetan Buddhist contexts or, "purity" in East Asian contexts. The term is usually used to describe the mind
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temporary as they do not provide absolute or final removal of suffering. Verse 2 asserts that scriptures too are visible means available, yet they too are ultimately ineffective in relieving sorrow and giving spiritual contentment, because scriptures deal with impurity, decay and inequality. The verse then posits its thesis, states Larson, that "a superior method different from both" exists, and this is the path of knowledge and understanding. More specifically, liberation from suffering comes from discriminative knowledge of "Vyakta" (evolving, manifest world), "Avyakta" (unevolving, unmanifest empirical world, Prakrti), and "Jna" (knower, self, Purusha). Verse 3 adds that primordial nature is
Samkhyakarika
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Vīrya Vīrya (Sanskrit; Pāli: "viriya") is a Buddhist term commonly translated as "energy", "diligence", "enthusiasm", or "effort". It can be defined as an attitude of gladly engaging in wholesome activities, and it functions to cause one to accomplish wholesome or virtuous actions. "Vīrya" literally means "state of a strong man" or "manliness." In Vedic literature, the term is often associated with heroism and virility. In Buddhism, the term more generally refers to a practitioner's "energy" or "exertion," and is repeatedly identified as a necessary prerequisite for achieving liberation. In Buddhist contexts, "viriya" has been translated as "energy," "persistence," "persevering," "vigour,"
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casual mistress, but a wife" — up to W. B. Yeats in 1889, still "of his high comrade Sorrow dreaming". While it may be that "the Romantic hero's cult of sorrow is largely a matter of pretence", as Jane Austen pointed out satirically through Marianne Dashwood, "brooding over her sorrows... this excess of suffering" may nevertheless have serious consequences. Partly in reaction, the 20th century has by contrast been pervaded by the belief that ""acting" sorrowful can actually make me sorrowful, as William James long ago observed". Certainly "in the modern Anglo-emotional culture, characterized by the 'dampening of the emotions'
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as "Wandering Boy". However, according to hymnologist John Garst, no song with this or a similar title had a tune that can be identified with "Constant Sorrow". Garst nevertheless noted that parts of the lyrics suggest a possible antecedent hymn, and that the term "man of sorrows" is religious in nature and appears in Isaiah 53:3. Emry Arthur, a friend of Burnett and who released a recording of the song in 1928, also claimed to have written the song. Arthur titled his recording "I Am a Man of Constant Sorrow", which became the name the song is now popularly known.
Man of Constant Sorrow
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greed and craving for riches as negative, and praises contentment as 'the greatest wealth'. Poverty and debt are seen as causes of suffering, immorality and social unrest if they prevent one from having basic necessities and peace of mind. For laypeople, Buddhism promotes the middle way between a life of poverty and a materialistic or consumerist life in which one is always seeking to enrich oneself and to buy more things. For Buddhist laypersons then, to be Buddhist does not mean to reject all material things, but, according to Sizemore and Swearer: "it specifies an attitude to be cultivated and
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(fl. 4th to 5th century CE). The Abhidharmakosa also outlines three other models of the twelve nidanas, that were used by the Sarvastivada schools together with the three lifetimes model: Asanga (4th century CE) groups the twelve nidanas into four groups: 1-3 cause of dharmas; 4-7 dharmas; 8-10 cause of suffering; 11-12 suffering. The "bhavachakra" (Sanskrit; Pāli: "bhavachakra"; Tibetan: "srid pa'i 'khor lo") is a symbolic representation of saṃsāra (or cyclic existence). It is found on the outside walls of Tibetan Buddhist temples and monasteries in the Indo-Tibetan region, to help ordinary people understand Buddhist teachings. The Three Fires sit
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Pratyekabuddhayāna Pratyekabuddhayāna (Sanskrit; ) is a Buddhist term for the path, or "vehicle", of a pratyekabuddha ("solitary awakened one", "pra(tye)"- of pra(na), "eka"-one, "buddha"-enlightened). This term was used in Indian Buddhism by early Buddhist schools, and is also used by the Mahāyāna tradition. At least some of the early Buddhist schools used the concept of three vehicles including Pratyekabuddhayāna. For example, the Vaibhāṣika Sarvāstivādins are known to have employed the outlook of Buddhist practice as consisting of the Three Vehicles: The Dharmaguptakas regarded the path of a pratyekabuddha ("pratyekabuddhayāna") and the path of a bodhisattva ("bodhisattvayāna") to be separate. One
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Buddha-nature Buddha-nature or Buddha Principle refers to several related terms, most notably "tathāgatagarbha" and "buddhadhātu". "Tathāgatagarbha" means "the womb" or "embryo" ("garbha") of the "thus-gone" ("tathagata"), or "containing a tathagata", while "buddhadhātu" literally means "Buddha-realm" or "Buddha-substrate". "Tathāgatagarbha" has a wide range of (sometimes conflicting) meanings in Indian and later East Asian and Tibetan Buddhist literature. Debates on what the term means continues to be a major part of Mahayana Buddhist scholastics. For example, the Tibetan scholar Go Lotsawa outlined four meanings of the term "Tathāgatagarbha" as used by Indian Buddhist scholars generally: (1) As an emptiness that is a
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consider reborn tulkus such as the Dalai Lamas to be emanations of bodhisattvas. The Yidam, or Ishta-devata, is a personal meditation deity. The Sanskrit word ' or ' is defined by V. S. Apte as "a favorite god, one's tutelary deity." Though this term is used in many popular books on Buddhist Tantra, the term "işţadevatā" has not been attested in any Buddhist tantric text in Sanskrit. The unrelated Tibetan version of the term, possibly of entirely native origin, is "yi-dam" is said to be a contraction of Tib. "yid-kyi-dam-tshig", meaning "samaya of mind"- in other words, the state of
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of `Abdu'l-Bahá, ""All these examples are to show you that the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene."" (Paris Talks, p. 110). Artistic and literary works often engage with suffering, sometimes at great cost to their creators or performers. The Literature,
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All You Fair and Tender Ladies"/"The Little Sparrow". An older version was dated to around 1850, but with texts that differ substantially. John Garst traced elements of the song back to the hymns of the early 1800s, suggesting similarity in its tune to "Tender-Hearted Christians" and "Judgment Hymn", and similarity in its lyrics to "Christ Suffering", which included the lines "He was a man of constant sorrow / He went a mourner all his days." On October 13, 2009, on the "Diane Rehm Show", Ralph Stanley of the Stanley Brothers, whose autobiography is titled "Man of Constant Sorrow", discussed the
Man of Constant Sorrow
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philosophy. Baruch Spinoza, though he argued for the existence of a permanent reality, asserts that all phenomenal existence is transitory. In his opinion sorrow is conquered "by finding an object of knowledge which is not transient, not ephemeral, but is immutable, permanent, everlasting." The Buddha taught that the only thing which is eternal is Nirvana. David Hume, after a relentless analysis of the mind, concluded that consciousness consists of fleeting mental states. Hume's Bundle theory is a very similar concept to the Buddhist "skandhas", though his skepticism about causation lead him to opposite conclusions in other areas. Arthur Schopenhauer's philosophy
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expressed in whatever material condition one finds oneself. To be non-attached is to possess and use material things but not to be possessed or used by them. Therefore, the idea of non-attachment applies all across Buddhist society, to laymen and monk alike." Buddhist ethics Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings such as Bodhisattvas. The Indian term for ethics or morality used in Buddhism is "Śīla" () or "sīla" (Pāli). "Śīla" in Buddhism is one of three sections of the Noble Eightfold Path, and is a code
Buddhist ethics
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Anutpada Anutpada is a Buddhist concept for the absence of an origin. "Anutpāda" means "having no origin", "not coming into existence", "not taking effect", "non-production". The Buddhist tradition uses the term "anutpāda" for the absence of an origin or sunyata (voidness). "Anutpāda" means that "dharmas", the constituting elements of reality, do not come into existence. Atiśa: Chandrakirti, in his "Yuktisastikavrrti", states: According to Nakamura in his study of Advaita Vedanta, the Buddhist "paramārtha", "highest truth", is identified with "anutpāda" The term "paramārtha" is a synonym for tattva, tathata, sunyata, animitta, bhutakoti and dharmadhatu. One who understands sunyata, anutpada and dependent
Anutpada
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Engaged Buddhism Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. Finding its roots in Vietnam through the Zen Buddhist teacher Thích Nhất Hạnh, Engaged Buddhism has grown in popularity in the West. The term was coined by the Vietnamese Thiền Buddhist teacher Thích Nhất Hạnh, inspired by the Humanistic Buddhism reform movement in China by Taixu and Yinshun, and later propagated in Taiwan by Cheng Yen and Hsing Yun. At first, he used Literary Chinese, the liturgical language
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Actress Brooke Vincent’s sorrow over Sian’s initial rejection was particularly touching. Sources tell us that their relationship will be a long-term commitment by the programme," which already has a long term gay male and long-term trans female character. In scenes shown in 2005, Sophie referred to herself as a chav, a slang term in England (see Charver for Northern England or ned for Scotland) for a person whose lifestyle, branded casual clothing, speech and/or mannerisms are perceived to be common, proletarian and vulgar. Due to this affiliation, the character is named and quoted in the 2006 book "The Chav Guide
Sophie Webster
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titled "Inessential Woman: Problems of Exclusion in Feminist Thought". This book focuses on her studies of race and gender together. Her book titled "Fruits of Sorrow: Framing our Attention to Suffering", focuses on her studies of human emotions. She believes politics and interactions between humans cannot be separated from our emotions. They influence one another. The emotion that is focused on in this book is that of human suffering. Her studies regard what can come about from suffering. She notes that not all things that come about from suffering are bad. She focuses on three ways people who suffer can
Elizabeth V. Spelman
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degrees. And Allah is Acquainted with what you do." Buddhists believe that peace can be attained once all suffering ends. They regard all suffering as stemming from cravings (in the extreme, greed), aversions (fears), or delusions. To eliminate such suffering and achieve personal peace, followers in the path of the Buddha adhere to a set of teachings called the Four Noble Truths — a central tenet in Buddhist philosophy. Hindu texts contain the following passages: Psychological or inner peace (i.e. peace of mind) refers to a state of being internally or spiritually at peace, with sufficient knowledge and understanding to
Peace
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it also provides an opportunity to assist the deceased person as he or she fares on to the new existence. BuddhaNet has published a guidance article about the subject, which also discusses the traditions of different Buddhist schools. There are also several academic reviews of this subject. For the non-Arhat, death is a time of transitioning to a yet another rebirth; thus, the living participate in acts that transfer merit to the departed, either providing for a more auspicious rebirth or for the relief of suffering in the departed's new existence. For the living, ceremonies marking another's death are a
Buddhist funeral
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musical instruments (for example, "kappya", "jjea", and "kharra"). They speak Marma, and the majority are Theravada Buddhist. They have many festivals during the year, but Sangrai is regarded as the biggest celebration among them. It is a tradition to welcome the new year according to the Buddhist lunar calendar. This festival held for three days, and the popular ritual during the second and third day of the festival is to splash water on each other. They believe that the water takes away all the sorrow and pure up our soul and body, so one must to greet others (even strangers)
Indigenous peoples in Bangladesh
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very few exceptions, they were just a part of a temple-shrine complex controlled by Buddhist clergy. They usually enshrined a local tutelary "kami", so they were called with the name of the "kami" followed by terms like "gongen"; "", short for "ubusuna no kami", or guardian deity of one's birthplace; or . The term , now the most common, was rare. Examples of this kind of pre-Meiji use are and Kanda Myōjin. Today, the term "Shinto shrine" in English is used in opposition to "Buddhist temple" to mirror in English the distinction made in Japanese between Shinto and Buddhist religious
Shinto shrine
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how the Soka Gakkai is able to "dispense with much of the apparatus of conventional church organization". At one time, the Soka Gakkai's expansion methods were controversial, as it employed a Buddhist method called "shakubuku", a term employed by Nichiren, translated as "break and subdue (attachments to inferior teachings)." The reason for propagation, as explained by Josei Toda, is "not to make the Soka Gakkai larger but for you to become happier ... There are many people in the world who are suffering from poverty and disease. The only way to make them really happy is to shakubuku them." In
Soka Gakkai
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offer teachings at least once throughout the year at Portland Friends of the Dhamma (Oregon), Spirit Rock Meditation Center, Insight Santa Cruz, and the Common Ground Meditation Center (Minneapolis, Minnesota). Abhayagiri Buddhist Monastery Abhayagiri, or Fearless Mountain in the canonical language of Pali, is a Theravadin Buddhist monastery of the Thai Forest Tradition in Redwood Valley, California. Its chief priorities are the teaching of Buddhist ethics, together with traditional concentration and insight meditation (also known as the Noble Eightfold Path), as an effective way of completely uprooting suffering and discontent. About north of Ukiah, the monastery has its origins in
Abhayagiri Buddhist Monastery
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future stress as a result of it, rather than functioning outside the system as a whole. The Buddha's ethics are based on the soteriological need to eliminate suffering and on the premise of the law of karma. Buddhist ethics have been termed eudaimonic (with their goal being well-being) and also compared to virtue ethics (this approach began with Damien Keown). Keown writes that Buddhist Nirvana is analogous to the Aristotelian Eudaimonia, and that Buddhist moral acts and virtues derive their value from how they lead us to or act as an aspect of the nirvanic life. The Buddha outlined five
Buddhist philosophy
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commit adultery and other sins in their youth, become penniless, grow old into sorrow and suffer the vicissitudes of life. This sentiment, states Patrick Olivelle, is similar to those found in the early Buddhist text "Suttanipata", in a conversation between the god of death and evil named "Mara" and Buddha, wherein the latter states a father grieves on account of his sons. A renouncer, states Yajnavalkya Upanishad, has no desire for sons or married life, and goes past all these vicissitudes. He is detached. A mendicant's behavior may be perceived as madness by those caught up with cravings for the
Yajnavalkya Upanishad
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without any distinction of sect or origin". Buddhist texts from Bengal, dated to centuries later, use the term "asrama-vihara" or "agrahara-vihara" for their monasteries. Buddhist viharas or monasteries may be described as a residence for monks, a centre for religious work and meditation and a centre of Buddhist learning. Reference to five kinds of dwellings (Pancha Lenani) namely, "Vihara, Addayoga, Pasada, Hammiya" and "Guha" is found in the Buddhist canonical texts as fit for monks. Of these only the "Vihara" (monastery) and "Guha" (Cave) have survived. At some stage of Buddhism, like other Indian religious traditions, the wandering monks of
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and gracious gestures to bring peace and happiness to all beings. Know how to conduct charity to help all beings. Three Virtues every GDPT Youth members and leaders are advised to follow: Compassion: (Từ Bi) means sympathetic concern for the suffering of another being. A Buddhist living by the principle of compassion will be affected by the sufferings of others, including all living animals. A Buddhist will not perform actions that cause the suffering but bring happiness to all beings. Wisdom: (Trí Tuệ) means understanding that which is true and right. Ignorance will not be accepted by a Buddhist. Everything
Vietnamese Family of Buddhists
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Nikaya Buddhism The term Nikāya Buddhism was coined by Masatoshi Nagatomi as a non-derogatory substitute for Hinayana, meaning the early Buddhist schools. Examples of these groups are pre-sectarian Buddhism and the early Buddhist schools. Some scholars exclude pre-sectarian Buddhism when using the term. The term Theravada refers to Buddhist practices based on these early teachings, as preserved in the Pāli Canon. Early Buddhism in India is generally divided into various monastic fraternities, or nikāyas. Conventionally numbering eighteen, the actual count varied over time. The doctrinal orientation of each school differed somewhat, as did the number of piṭakas in their canon.
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shrine, either ancient or new. Several contemporary "viharas" in Indonesia for example, contain the actual-size replica or reconstruction of famous Buddhist temples, such as the replica of Pawon and Plaosan's "perwara" (small) temples. In Buddhism, the role of a "candi" as a shrine is sometimes interchangeable with a stupa, a domed structure to store Buddhist relics or the ashes of cremated Buddhist priests, patrons or benefactors. Borobudur, Muara Takus and Batujaya for example are actually elaborate stupas. In modern Indonesian language, the term "candi" can be translated as "temple" or similar structure, especially of Hindu and Buddhist faiths. Thus temples
Candi of Indonesia
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often refers to "unnecessary suffering." In criminal law, it refers to punishment, torture, victimization, draconian measures, and cruel and unusual punishment. In divorce cases, many jurisdictions permit a cause of action for cruel and inhumane treatment. In law, cruelty is "the infliction of physical or mental distress, especially when considered a determinant in granting a divorce." The term comes from Middle English, via the Old French term "crualte", which is based on Latin "crudelitas", from "crudelis". Cruelty Cruelty is indifference to suffering or pleasure in inflicting suffering. Sadism can also be related to this form of action or concept. Cruel
Cruelty
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or Zen monastery are "juji"(住持) and "choro". The abbot of a Tibetan Buddhist monastery is known as the "Khenpo". This means "the one who gives the monks vows". The abbot is addressed as, and referred to, as "Khen Rinpoche". Another word used for more senior abbots is "Khenchen", which means senior khenpo. The Korean word for abbot is "chuji"(住持/주지). Abbot (Buddhism) In addition to its use in a Christian context, abbot is a term used in English-speaking countries for a monk who holds the position of administrator of a Buddhist monastery or large Buddhist temple. In Buddhist nunneries, the nun
Abbot (Buddhism)
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Panchatattva (Tantra) Panchatattva is Sanskrit for "Five Truths" or "Five Elements". Many different Hindu, Tantric and Buddhist traditions have different understanding of this term. Arthur Avalon (1918) affirms that the Five Nectars of Tantra, Hindu and Buddhist traditions are directly related to the Mahābhūta or Five Elements and that the Panchamakara is actually a vulgar term for the Panchatattva and affirms that this is cognate with Ganapuja: Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women, Sadhakas and Sadhikas, Bhairavas and Bhairavis sitting in a circle, the Shakti being on the Sadhaka's
Panchatattva (Tantra)
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"chóu" or Japanese "chū" 籌 "small stake; stick; chip; tally; counter; token" is used in the "shit stick" terms and "chóumù" or "chūgi" 籌木 (with 木 "tree; wood") and "cèchóu" 廁籌 (with 廁 "toilet"). "Chóu" or "chū" was used to translate the polysemous Buddhist Sanskrit term "śalāka" or "śalākā" (Pali "salākā"). In Indian Buddhist contexts, "śalākā" particularly meant "a piece of wood or bamboo used for counting or voting". "Salaka-Grahapaka" was the elected "collector of votes" in the Santhagara "general assembly hall used for voting". The Jain cosmological term "salakapurusa" "illustrious or worthy person" compounds "salaka" "stick used for voting"
Shit stick
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Jain or Hindu temple or "dwelling, waiting place" in many medieval era inscriptions and texts, from "vi-har" which means "to construct". It contrasts with Aranya (Sanskrit) or Aranna (Pali) which means "forest". In medieval era, the term meant any monastery, particularly for Buddhist monks. "Matha" is another term for monastery in Indian religious tradition, today normally used for Hindu establishments. The northern Indian state of Bihar derives its name from the word "vihara", due to the abundance of Buddhist monasteries in that area. The word "vihara" has also been borrowed in Malay where it is spelled "biara," and denotes a
Vihara