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A Definition Etymology In other languages abhidhamma A category of scriptures that attempts to use Buddhist teachings to create a systematic, abstract description of all worldly phenomena abhi is "above" or "about", dhamma is "teaching" Pāli: abhidhamma Sanskrit: abhidharma Bur: အဘိဓမ္မာ abhidhamma Khmer: អភិធម្ម âphĭthômm Tib: ཆོས་མངོན་པ ...
All compounded things are impermanent; Emotions are prone to suffering; All phenomena are without inherent existence; Nirvana is beyond extremes [1] All compounded things are impermanent. All contaminated things are suffering. All phenomena are empty and devoid of self. Nirvana is true peace. [5] Everything conditioned is impermanent.
Maraṇasati (mindfulness of death, death awareness) is a Buddhist meditation practice of remembering (frequently keeping in mind) that death can strike at any time (AN 6.20), and that we should practice assiduously and with urgency in every moment, even in the time it takes to draw one breath. Not being diligent every moment is called ...
Saṃsāra in Buddhism, states Jeff Wilson, is the "suffering-laden cycle of life, death, and rebirth, without beginning or end". [111] 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, Nirvāṇa , is ...
Jarāmaraṇa is Sanskrit and Pāli for "old age" (jarā) [1] and "death" (maraṇa). [2] In Buddhism, jaramarana is associated with the inevitable decay and death-related suffering of all beings prior to their rebirth within saṃsāra (cyclic existence). Jarā and maraṇa are identified as the twelfth link within the Twelve Links of ...
the manifestations of suffering: birth, aging and death, sorrows, lamentations, pains, distresses and despairs. [ 12 ] According to the Buddha, a well-instructed noble disciple ( sutavā ariyasāvako ) sees this burning and thus becomes disenchanted ( nibbindati ) with the sense bases and their mental sequelae.
The Buddha advised: "These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained." [5]Since the Buddha redefined kamma as intention in the Nibbedhika Sutta, intention or intentionally committed actions may be better translations of kamma in the last recollection.
According to Theravada Buddhism, mundane right view is a teaching that is suitable for lay followers, while supramundane right view, which requires a deeper understanding, is suitable for monastics. [note 4] Mundane and supramundane right view involve accepting the following doctrines of Buddhism: [60] [61]