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The Paṭṭhāna consists of three divisions (Eka, Duka, and Tīka). It provides a detailed examination of causal conditioning, (the Buddhist belief that causality — not a Creator deity — is the basis of existence), analyzing the 24 types of conditional relations (paccaya) in relation to the classifications in the matika of the ...
Idappaccayatā (Pali, also idappaccayata; Sanskrit: idaṃpratyayatā) is a Buddhist term that is translated as "specific conditionality" or "this/that conditionality". It refers to the principle of causality: that all things arise and exist due to certain causes (or conditions), and cease once these causes (or conditions) are removed.
This understanding of causation as "impersonal lawlike causal ordering" is important because it shows how the processes that give rise to suffering work, and also how they can be reversed. [29] The removal of suffering that stemmed from ignorance (avidyā), then, requires a deep understanding of the nature of reality (prajña).
Some Buddhist scholars such as Buddhaghosa, held that the lack of an unchanging self (atman) does not mean that there is a lack of continuity in rebirth, since there is still a causal link between lives. The process of rebirth across different realms of existence was compared to how a flame is transferred from one candle to another.
Universal Compassion is a word by word commentary to Training the Mind in Seven Points, described as "an admirable accomplishment in presenting the profound teachings of present-day Mahayana Buddhism" [1] and "An inspiring book for all who aspire to practise the Buddhist path". [2] The commentary also contains a clear translation of the root text.
The early Buddhist texts also associate dependent arising with emptiness and not-self. The early Buddhist texts outline different ways in which dependent origination is a middle way between different sets of "extreme" views (such as "monist" and "pluralist" ontologies or materialist and dualist views of mind-body relation).
A major goal in Buddhist philosophy is the removal of suffering for all sentient beings, an aspiration often referred to in the Bodhisattva vow. [1] Discussions about artificial intelligence (AI) in relation to Buddhist principles have raised questions about whether artificial systems could be considered sentient beings or how such systems might be developed in ways that align with Buddhist ...
Kammapatha, in Buddhism, refers to the ten wholesome and unwholesome courses (or paths) of action [1] . Among the ten in the two sets, three are bodily, four are verbal, and three are mental. The ten courses of unwholesome kamma may be listed as follows, divided by way of their doors of expression: