DOCSLIB.ORG

Pali Text Society

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Pali Text Society Pali Text Society Translation Series No. 41 A Buddhist Manual of Psychological Ethics Being a Translation, now made for the First Time, from the Original Pali,¯ of the First Book in the Abhidhamma Pit.aka entitled Dhammasangan˙ . ¯ Compendium of States or Phenomena Third Edition With Introductory Essay and Notes by Caroline A.F. Rhys Davids, D. Litt., M.A. Published by The Pali Text Society Oxford 2004 This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 license (CC by-NC 3.0) as found here: http://creativecommons.org/licenses/by-nc/3.0/ All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ ! Publications ! Copyright Announcement. For non-commercial use only. Scanned by www.abhidhamma.ru Typeset by www.abhidhamma.de This is version no. 20210714. First published 1900 Second edition 1923 Third edition 1974 Reprinted 1993 Reprinted 2004 Converted to pdf November 2019 © Pali Text Society 2004 ISBN 0 86013 062 2 All rights reserved. Subject to statutory exceptions, no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechan- ical, including photocopying, recording or any information storage and retrieval system, without prior permission in writing from the Pali Text Society, 73 Lime Walk, Headington, Oxford, 0X3 7AD, U.K. Printed in Great Britain by Antony Rowe Ltd., Chippenham, Wiltshire To Edward T. Sturdy, by whose generous assistance the edition of the commentary has been rendered accessible to scholars and a translation of the text to readers generally, this volume is dedicated with the cordial regard of his friend, the translator Editorial Note This is a digital reproduction of “A Buddhist Manual of Psycholog- ical Ethics”, a translation of the rst book of the Abhidhamma—the Dhammasanga˙ n.¯ı—by C.A.F. Rhys Davids, which was rst published in 1900. While I tried to be as faithful to the original as possible, some changes were introduced: • Fixed-length letter-spacing was replaced with bold font. • Internal links were added, so that readers can easily jump to the numerous references. • The table of contents was moved to the front of the book. • Abbreviated names of cited works were expanded. • Some references and entries from the indices could not be iden- tied and were deleted. • The numbering of chapters and sections, as well as some of their titles, were harmonized. • Footnotes were, due to their number and size, dicult to handle and broke the layout. They were converted to endnotes. • Nearly all the material Caroline Rhys Davids and Shwe Zan Aung had on their desks more than a century ago, some of it dating back to 1850, is available online thanks to archive.org. Citations point to the corresponding entries in the newly added bibliography, where links to the content can be found. The pagination of the original PTS edition can be found on the margins. Unless the page break begins a new paragraph, a vertical bar indicates the beginning of the page. i ii Please mail errors to [email protected]. Lots of thanks go to Ariya Baumann for the proofreading! Manfred Wierich Hamburg November 2020 Contents Preface to the Third Edition ix Introductory Essay xvii 1. The Manual and the History of Psychology........ xvii 2. The Date of the Manual................... xix 3. On the Commentaries and the Importance of the Atthasalin¯ ¯ı........................ xxi 4. On the Method and Argument of the Manual....... xxvi 5. On the Chief Subject of Inquiry—Dhamma¯........ xxxi 6. On the Inquiry into Rupa¯ m. (Form), and the Buddhist Theory of Sense..................... xxxix A. The Senses...................... xlvii B. The Sense-objects................... xlviii C. The Three Organic Faculties............. lii D, E. Intimation and Space............... lii F, G, H. Qualities of Form................ liii I. Nutriment....................... liii 7. On the Buddhist Philosophy of Mind and Theory of Intel- lection.......................... lvi 8. On the Buddhist Notions of “Good, Bad, and Indeterminate” lxx Matik¯ a¯ A. Abhidhamma........................1 B. Suttanta...........................7 iii iv CONTENTS Book I: The Uprising of Thoughts 11 Part I.—Good States of Consciousness 11 Chapter I—Good in Relation to the Sensuous Universe... 11 1. The First Type of Thoughts............. 11 2. The Second Type of Thought............ 26 3. The Third Type of Thought............. 26 4. The Fourth Type of Thought............. 29 5. The Fifth Type of Thought.............. 29 6. The Sixth Type of Thought.............. 31 7. The Seventh Type of Thought............ 31 8. The Eighth Type of Thought............. 32 Chapter II—Good in Relation to the Universe of Form... 32 1. The Eight Artices.................. 33 2. The Stations of Mastery............... 41 3. The Three First Deliverances............ 43 4. The Four Jhanas¯ of the Divine States........ 44 5. The Jhana¯ of Foul Things............... 46 Chapter III. Good in Relation to the Universe of the Formless 47 1. The Sphere of Unbounded Space.......... 47 2. The Sphere of Innite Consciousness........ 47 3. The Sphere of Nothingness............. 48 4. The Sphere of neither Perception nor Non-perception 48 Chapter IV. Degrees of Ecacy in Good Consciousness of the Three Realms.................... 48 1. Good consciousness in the Universe of Sense... 49 2. Good in Relation to the Universe of Form..... 51 3. Good in Relation to the Formless Universe..... 51 Chapter V. Thought engaged upon the Higher Ideal.... 52 1. The First Path..................... 52 2. The Second Path................... 62 3. The Third Path.................... 62 4. The Fourth Path.................... 63 CONTENTS v Part II. Bad States of Consciousness 65 Chapter VI. The Twelve Bad Thoughts............ 65 1. With Gladness, with Views............. 65 2. With Gladness, with Views, Instigated....... 70 3. With Gladness, without Views............ 70 4. With Gladness, without Views, Instigated..... 71 5. With Indierence, with Views............ 71 6. With Indierence, with Views, Instigated...... 73 7. With Indierence, without Views.......... 73 8. With Indierence, without Views, Instigated.... 74 9. With Sorrow, Repugnance.............. 74 10. With Sorrow, Repugnance, Instigated....... 77 11. With Indierence, Perplexity............ 77 12. With Indierence, Distraction........... 80 Part III. Indeterminate States of Consciousness 85 Chapter I. On Eect, or Result................ 85 A. Good Karma..................... 85 B. Bad Karma....................... 107 Chapter II. Inoperative Thoughts............... 111 A. In connexion with the Sensuous Universe..... 111 B. In connexion with the Universe of Form...... 116 C. In connexion with the Universe of the Formless.. 116 Book II. Material Form 121 Introductory.......................... 121 Chapter I. [Material] Form under a Single Aspect...... 121 Chapter II. [Material] Form under a Dual Aspect...... 123 Chapter III. [Material] Form under a Triple Aspect..... 149 Chapter IV. [Material] Form under a Fourfold Aspect... 159 Chapter V. [Material] Form under a Fivefold Aspect.... 166 Chapter VI. [Material] Form under a Sixfold Aspect.... 167 Chapter VII. [Material] Form under a Sevenfold Aspect.. 168 Chapter VIII. [Material] Form under an Eightfold Aspect. 168 Chapter IX. [Material] Form under a Ninefold Aspect... 169 vi CONTENTS Chapter X. [Material] Form under a Tenfold Aspect.... 169 Chapter XI. [Material] Form under an Elevenfold Aspect. 170 Book III. The Division Entitled “The Deposition” 173 Part I. 173 Chapter I. The Group of Triplets............... 173 Chapter II. The Group on Root Condition.......... 183 Chapter III. The Short Intermediate Set of Pairs....... 190 Chapter IV. The Asava¯ Group................. 192 Chapter V. The Group of the Fetters............. 194 Chapter VI. The Group of the Ties.............. 197 Chapter VII. The Group of the Floods............ 199 Chapter VIII. The Group of the Bonds............ 200 Chapter IX. The Group of the Hindrances.......... 200 Chapter X. The Group on Perversion............. 203 Chapter XI. The Great Intermediate Set of Pairs...... 204 Chapter XII. The Group on Grasping............. 207 Chapter XIII. The Group on the Vices............ 209 Chapter XIV. The Supplementary Set of Pairs........ 211 Part II. 217 The Suttanta Pairs of Terms.................. 217 Appendixes 229 Appendix I. 229 Appendix II. 237 Endnotes 239 General Index 365 Index of Pali Words 379 CONTENTS vii Bibliography 385 Preface to the Third Edition The original edition of A Buddhist Manual of Psychological Ethics p. vii was published in 1900 by the Royal Asiatic Society as vol. XII in the Oriental Translation Fund, New Series. Before this date neither Dham- masanga˙ n.¯ı nor any of the other six Abhidhamma works had been translated into English. The R.A.S. therefore must command the re- spect and gratitude of everyone interested in this area of Pali¯ canonical literature for its pioneer venture in publishing Mrs Rhys Davids’s translation, and thus not only opening up a eld at that time virtu- ally untrodden and unexplored by westerners, but also making more widely known both her name and her considerable powers. That this venture was well justied may be judged by the publication of a 2nd edition in 1923, also by the R.A.S., and of this 3rd edition produced by the Pali Text Society with the gracious approval and assent of the R.A.S. The 2nd edition, slightly revised by Mrs Rhys Davids, was re-set in a smaller type than that used in the original edition. Consequently the pagination diered. It is hoped, however, that all inconsistencies in the numbering of the page-references have now been removed. In addition, it must be stated that as this 3rd edition is a photocopy of the 2nd it retains its pagination except in one particular now to be explained: Between 1900 and 1923 Mrs Rhys Davids came to realize that the 2nd edition must begin “as the 1st edition should have begun, with ix x BUDDHIST PSYCHOLOGICAL ETHICS the real beginning of the Abhidhamma-Pit.aka, i.e. with the Matik¯ a¯ or Table of Contents” (2nd edition p. ix).
Load more

Recommended publications
  • Introduction to Tibetan Buddhism, Revised Edition
    REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4.
    [Show full text]
  • The Transformation of Doubt (Ŭijŏng 疑情) in Kanhwa Sŏn 看話禪: the Testimony of Gaofeng Yuanmiao 高峰原妙 (1238-1295)
    The Transformation of Doubt (Ŭijŏng 疑情) in Kanhwa Sŏn 看話禪: The Testimony of Gaofeng Yuanmiao 高峰原妙 (1238-1295) Prof. Robert E. Buswell, Jr. University of California, Los Angeles (UCLA) Of those past and present spiritual mentors in India [Western Heaven] and China [This Land] who promoted these teachings, there were none who did anything more than just resolve this one doubt. A thousand doubts or a myriad doubts are just this one doubt. One who resolves this doubt will doubt nothing more. And once one has no further doubts, one will be neither more nor less than Śākyamuni, Maitreya, Vimalakīrti, and Elder Pang, nondual and undifferentiated. 西天此土,古今知識,發揚此段光明,莫不只是一箇決疑而已.千疑萬疑,只是一疑. 決此疑者,更無餘疑. 旣無餘疑,卽與釋迦彌勒淨名龐老,不增不減,無二無別. Gaofeng Yuanmiao 高峰原妙 (1238-1295) One of the more striking transformations that occurred within Buddhism as it adapted to East Asia was the creation of new, uniquely Chinese systems of meditation practice that had few precise analogs in the imported Indian traditions of the religion. The Sinitic system that has attracted the most attention in the West is that of Chan or Sŏn 禪, a school that had always presumed itself to be the repository of contemplative expertise in Chinese Buddhism, as its adoption of the name "Meditation” (Sŏn 禪) suggests. From virtually its inception, Sŏn sought to create forms of meditation that it could claim exclusively as its own. This process involved both critiquing the practices common to other Sino-Indian schools as being ‘gradual,’ while claiming exclusively for itself putatively ‘subitist’ forms of religious training. Sŏn also experimented with forms of rhetoric it considered proleptic and transformative, in order to demonstrate the autonomy of Sŏn from the rest of the Buddhist tradition.
    [Show full text]
  • Remorse and Confession in the Spiritual Community by Subhuti
    Remorse and Confession in the Spiritual Community By Subhuti From Sila to Samadhi One of the first things we learn about Buddhism is that it is a spiritual path consisting of three great stages or phases, namely morality, concentration and wisdom. The Dharma tells us that if we are ethically pure, the practice of meditation will lead us upwards through a sequence of higher states of consciousness; and that these states can then be used as the basis for a profound, liberating understanding of reality. Many practitioners of the Dharma, if asked to review their spiritual progress in terms of the Threefold Way, would probably say that they are still mainly concerned with making the transition from morality to concentration. Many of them know from experience that higher states of consciousness are a reality – are 'there' to be attained. It is quite common at least to glimpse such states in our meditation – especially when we are enjoying the supportive conditions of a retreat. Actually being able to dwell in these states at will is, however, a much more difficult task. How then do we make the step from sila to samadhi? Some of the reasons for the difficulty involved are circumstantial. Many of us lead busy and demanding lives, and can't devote to meditation anything like the time that rapid progress would seem to require. However, time is not the only issue here. My work for the Order brings me into intimate contact with a very large number of Order members and Mitras in both India and the West, so I have quite a good sense of the sorts of spiritual problems people have, and how they try to deal with them.
    [Show full text]
  • A Survey of Buddhist Thought
    A Survey of Buddhist Thought Survey.indb 1 24-01-13 13:19 Survey.indb 2 24-01-13 13:19 Alfred Scheepers A Survey of Buddhist Thought Survey.indb 3 24-01-13 13:19 On behalf of Olive Press published by Abraxas publishers, Zuider-Æmstel, The Netherlands olivepress.uitgeverijabraxas.nl – [email protected] © Text: Dr. A. R. Scheepers © Print: Abraxas Publishers Fourth edition 2015 Revised by the author in 2013 Cover drawing: Denise Z. Thörig (daughter of the author) NUR 739, 718 Buddhist Philosophy ISBN 9789079133161 Transliteration of the Sanskrit Alphabhet as in as in a – cut à – father u – put ù – put i – treat ì – beer e – late o – foam ® – thirst kh – cow g – get gh – ghost √ – thing c – chapter ch – choke (aspiration) j – John jh – joke (aspiration) ñ – añgel dh – dowry (aspiration) ≈ – shanty Ω – chauffeur y – yes v – Wasser (German) The following sounds are retroflex: †, ∂, µ. They correspond with the normal English dentals. The same consonants, but without diacritical marks, are pronounced like their continental counterparts, e.g. as in Italian. ¬ is used as an abbreviation of n, √, ñ, µ, or m, or it represent a sound similar to ‘m’ in French ‘faim’. ∆ sounds as a soft aspiration. Chinese is translated according to the Hanyu Pinyin system. For me- lodic pronunciation one should consult a dictionary or grammar. 5 Survey.indb 5 24-01-13 13:19 Buddha, dhyàna mùdra Survey.indb 6 24-01-13 13:19 Contents Preface..........................................15 Introduction......................................19 Destiny. ........................................22 From origin to destiny ...............................24 I Buddhism in India..............................27 Chapter 1, The Buddha and his Teaching.................29 The scriptures in three baskets ...........................29 The basket of sermons.
    [Show full text]
  • Mind in Dispute: the Section on Mind in Harivarman’S *Tattvasiddhi
    © Copyright 2015 Qian Lin Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi Qian Lin A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2015 Reading Committee: Collett D. Cox, Chair Richard G. Salomon Timothy J. Lenz Program Authorized to Offer Degree: Department of Asian Languages and Literature University of Washington Abstract Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi Qian Lin Chair of the Supervisory Committee: Professor Collett D. Cox Department of Asian Languages and Literature This dissertation is an in-depth study of the dispute on the doctrines regarding the structure of mind as recorded in the fourth century CE Abhidharma work, the *Tattvasiddhi (成實論, TatSid hereafter) by Harivarman. Despite the specific differences among the various Buddhist Abhidharma analyses of mind, in general they can be divided into two major positions. Some propose that mind is composed of consciousness (citta or vijñāna) and various numbers of mental factors (caitasika or caitta), which are mental phenomena that are different from but associated (saṃprayukta) with consciousness. Others oppose the existence of caitasikas as entities separate from consciousness; instead they suggest that caitasikas are not different from citta by nature but are only citta in different modes. In chapters 60-67, the TatSid records arguments representing both sides of the dispute. The present study consists of an annotated English translation (chapter 5) of chapters 60-67 of the TatSid as well as detailed analyses of and comments on each of the arguments for or against the notions of “mental factor” (caitasika) (chapter 2) and “association” (saṃprayoga) (chapter 3).
    [Show full text]
  • Research on the 51 Mental Events
    The Fifty-One Mental Events an anthology compiled by Lokabandhu from various sources this version printed tt.06.09 Sources used Monier-Williams - Sanskrit Dictionary Buddhist Hybrid Sanskrit Dictionary Nyantiloka - Buddhist Dictionary Shobogenzo glossary Asanga - Abhidharmasamuccaya Yeshe Gyaltsen - Mind in Buddhist Psychology, translated by Guenther Bhante - Know Your Mind and other books Geshe Rabten - ‘Mind and its Functions’ Hsuen Tsang - Doctrine of Mere-Consciousness Geshe Kelsang Gyatso - Understanding the Mind Tarthang Tulku - Ways of Enlightenment Abhidharmakosa - Vasubandhu, translated into French by Louis de La Vallee Poussin, English translation by Leo M. Pugden. Published by Asian Humanities Press Vibhanga - The Book of Analysis, the Second Book of the Abhidhamma Pitaka, translated from the Pali of the Burmese Chatthasangiti Edition by Pathamakyaw Ashin Thittila Dhammasangini - A Buddhist Manual of Psychological Ethics, the First Book in the Abhidhamma Pitaka, trans. C.A.F. Rhys Davids. Attasalini, the Expositor. Buddhaghosa's commentary on the Dhammasangani. Translated by Maung Tin, m.a. Edited and revised by C.A.F. Rhys Davids Ledi Sayadaw - Manuals of Buddhism Vasubandhu - Trimsika, translations by Swati Ganguli, Anacker, Wei Tat, Kochumutton, and a free version by Subhuti. With thanks to: Prajnamata, Ashvajit and Chandrabodhi for the Marathi / Hindi equivalents Silabhadra and Kulamitra for permission to use excerpts from Bhante’s seminars Windhorse Publications for permission to use excerpts from Bhante’s books Dharmachandra for research into the Sanskrit roots of words PLEASE NOTE THAT QUOTES TAKEN FROM SANGHARAKSHITA’S SEMINARS ARE UNEDITED AND MAY CONTAIN INACCURACIES Also please note that Subhuti’s comments are from unedited talks and have not been checked by him Introduction Bhante (Know Your Mind): No list of mental events can be exhaustive; nor are the boundary lines between them always fixed.
    [Show full text]
  • Astadasavepika-Buddhadharma in the Mahavastu
    Astadasavepika-buddhadharma in the Mahavastu Shin-ichi Takahara I. Dasabala and astadasavenika-buddhadharma. We will make it a starting point of our paper to pay attention to such a classification in the Dai-chi-do-ron(1) as to the relation between dasabala and astadasavenika-buddhadharma as follows : Answer....therefore the- former eighteen(2) are not called avenika. "(3...Question. "Well then, why does Katyayaniputra claim that dasabala, caturvaisaradya, mahakaruna and tryavenika-smrtyupasthana are called astadasavenika-buddhadharma ? If' your astadasavenika-buddhadharma is a true view, why does Katyayaniputra make such a view ?" Answer. "It is because this is called Katyayaniputra's (view). If this is the case of Sakyaputra, He will not make such a view. What Sakyaputra tells is the true avenika-dharma. "(4)' Thus the Dai-chi- do-ron gives two views of astadasavenika-buddhadharma : Katyayaniputra's view and that of Sakyaputra. The former includes dasabala, while the latter excludes it. The Dai-bi-ba-sha-ron(5) and the Abhidharmakosasastra(6 ) stand (1) We owe this reference to the late Dr. H. Ui, Ind o-tetsugaku-kenkyu, vol. 4, Tokyo 1922, pp. 72-73. (2) The former eighteen' means dasabala, caturvaisaradya, mahakaruna, and tryavenikasmrtyupasthana ; and the latter eighteen the astadasavenikadharma excluding dasabala. Both together are called thirty-six dharmas. (3) Taisho 25247 bc. (以 是 故 前 十 八 不 名 不 共。) (4) Taisho 25255 bc. (問 日。 若 爾 迦 栴 延 尼 子。 何 以 言 十 力 四 無所 畏 大 悲 三 不 共 意 止 名 爲 十 八 不 共 法。 若 前説 十 八不 共法 是 眞 義 者。 迦 施 延 尼 子 何 以 故 如是 説。 答 日。 以 是 故 名 迦 栴 延 尼 子。 若 繹 子 則 不 作是:説。繹 子 説 者 是 眞 不 共 法。) (5) Taisho 2785 a.
    [Show full text]
  • Dharmaśrī on the Sixteen Degrees of Comprehension
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS Heinz Bechert Leon Hurvitz Universitat Gottingen, FRG UBC, Vancouver, Canada Lewis Lancaster Alexander W. MacDonald University of California, Berkeley, USA Universite de Paris X, Nanterre, France B.J. Stavisky Alex Wayman WNUR, Moscow, USSR Columbia University, New York, USA ASSOCIATE EDITOR Stephen Beyer University of Wisconsin, Madison, USA Volume 2 1979 Number 2 CONTENTS I. ARTICLES Dharmasri on the Sixteen Degrees of Comprehension by Leon Hurvitz 7 Indrabhuti's 'Confession of Errors in the Fundamental Teachings of the Vajrayana', A Critical Edition, English Translation and Discussion, by Nathan Katz • 31 Non-duality of the Two Truths in Sinitic Madhyamika: Origin of the 'Third Truth', by Whalen Lai 45 Transpersonal Psychological Observations on Theravada Buddhist Meditative Practices, by James Santucci 66 Bodhicaryavatara 9:2 as a Focus for Tibetan Interpretations of the Two Truths in the Prasangika Madhyamika by Michael Sweet 79 II. SHORT PAPER 1. Some Buddhist Poems in Tamil, by G. Vijayavenugopal 93 III. BOOK REVIEWS AND NOTICES Reviews: 1. The Prajnaparamita Literature, by Edward Conze 99 2. Two Ways to Perfection: Buddhist and Christian by Shanta Ratnayaka 103 3. An Introduction to the Buddhist Tantric Systems by F. D. Lessing and A. Wayman 104 4. Religion and the Legitimation of Power in South Asia; Religion and Legitimation of Power in Sri Lanka; Religion and Legitimation of Power in Thailand, Laos and Burma, by Bardwell Smith 107 5. Studies in Pali and Buddhism, Edited by A. K. Narain 109 Notices: 1.
    [Show full text]
  • Restlessness and Worry Theme: the Fourth of the 5 Mental Hindrances an Essay by Piya Tan ©2010, 2014
    Piya Tan SD 32.7 Uddhaccakukkucca, Restlessness & Worry Uddhacca,kukkucca 7 Restlessness and worry Theme: The fourth of the 5 mental hindrances An essay by Piya Tan ©2010, 2014 1. Uddhacca,kukkucca as a hindrance 1.1 DEFINITIONS OF UDDHACCA,KUKKUCCA 1.1.1 Uddhacca,kukkucca (BHS auddhatya,kaukṛtya), translated as restlessness-and-worry, or flurry and guilt-feeling, is the 4th of the 5 hindrances (nīvaraṇa)1 and the 9th of the 10 fetters (saṁyojana) [2.1.3].. The Commentaries define the term udhacca,kukkucca as a dvandva, saying that udhacca is a state of mental agitation,2 kukkucca is a sense of regret on account of good undone and bad or evil done so that there is a lack of mental stillness.3 Or, uddhacca is a state of agitation, while kukkucca is being preoccupi- ed with whether we have broken a precept or not.4 1.1.2 While uddhacca is mental restlessness (arising, for example, from thinking about the future) induc- ing bodily restlessness, kukkucca arises from harping on the past, on memories or imaginations of un- wholesome deeds of omissions and commissions, causing worry and guilt-feeling. L S Cousins thinks that the 4th hindrance, that of uddhacca,kukkucca seems to refer to “states of mildly manic-depressive nature.” (1973: 188). 1.1.3 A nīvaraṇa is a mental hindrance, that is, a mental state or bodily conduct that hinders the medita- tion or development of the mind. As in the case of sloth and torpor (thīna,middha), the expression uddhacca,kukkucca actually comprises two hindrances, that is, restlessness and worry (S 5:110).
    [Show full text]
  • Buddhist-Psychology.Pdf
    BUDDHIST PSYCHOLOGY Erstwhile Nalanda (1st Century AD -13th Century AD) In Commemoration of the 80th Birthday of His Holiness the Dalai Lama བོད་ཁང་། Tibet House Cultural Centre of His Holiness the Dalai Lama BUDDHIST PSYCHOLOGY བོད་ཁང་། Tibet House Cultural Centre of His Holiness the Dalai Lama BUDDHIST PSYCHOLOGY Tibet House Publications © 2016 Tibet House, New Delhi All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the publisher at the address below. First Edition: 2016 Printed in New Delhi Published by: Tibet House Cultural Centre of His Holiness the Dalai Lama 1, Institutional Area, Lodi Road, New Delhi – 110003 Email: [email protected] Web: www.tibethouse.in Tel: +91 11 2461 1515 Dedication For the long life of His Holiness the Dalai Lama And the swift fulfillment of his wishes. Buddhist Psychology 1 Buddhist Psychology 1. Why Study the Mind Both the world of sentients and non-sentients operate in all the multiple shades purely driven by the mind. The Dhammapada says: Mind is the chief and precedes them all; If with impure mind, one acts or speaks, Miseries follows Like a cart following the ox. Mind is the chief and precedes them all; If with pure mind, one acts or speaks, Happiness follows Like a shadow that never leaves.
    [Show full text]
  • The Yogācāra Cognition Theory and Depth Psychology
    The Yogcra cognition theory and depth psychology Autor(en): Nagao, Gadjin M. Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 46 (1992) Heft 1: Études bouddhiques offertes à Jacques May PDF erstellt am: 11.10.2021 Persistenter Link: http://doi.org/10.5169/seals-146960 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch THE YOGACARA COGNITION THEORY AND DEPTH PSYCHOLOGY* Gadjin M. Nagao, Kyoto Since the earliest times, Buddhist teachers seem to have emphasized experiential knowledge rather than dogmas as the starting point for their spiritual searches.
    [Show full text]
  • Cakrasaṃvara Samādhi by Leela Vam A
    Cakrasaṃvara Samādhi by Leela Vam A THESIS submitted to Oregon State University in partial fulfillment of the requirements for the degree of Baccalaureate of Science in Religious Studies Baccalaureate of Arts in International Studies Presented June 2, 2021 Commencement June 2021 AN ABSTRACT OF THE THESIS OF Leela Vam for the degree of Baccalaureate of Science in Religious Studies and Baccalaureate of Arts in International Studies presented on June 2, 2021. Title: Cakrasaṃvara Samādhi. Abstract approved:_____________________________________________________ Stuart Sarbacker The following text is a consolidated version of the Cakrasaṃvara Samādhi, along with the Guru Maṇḍala, Sūryārgha, Pañcagavya, Guru Pādārgha, Kāybhaḥ Pūjā, Rahasya Pūjā, Kalaśa Pūjā, Vāruṇī Pūjā, Bali Pūjā, Kīgaḥ Tine, and a Pātra Jñāna. The Cakrasaṃvara Samādhi, as has been discussed above, is the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists. The Guru Maṇḍala, the full name of which is Guru-maṇḍalārcanam, "Guru Mandala Worship", is the primary daily rite of Newah Buddhists, and is the primary preliminary practice of the Cakrasaṃvara Samādhi. The remainder are either additional preliminary or ancillary rites that go along with the Guru Maṇḍala and Cakrasaṃvara Samādhi. Key Words: Cakrasaṃvara, Samādhi, Newah, Mahāyāna-Vajrayāna, Buddhism Corresponding e-mail address: [email protected], [email protected] ©Copyright by Leela Vam June 2, 2021 Cakrasaṃvara Samādhi by Leela Vam A THESIS submitted to Oregon State University in partial fulfillment of the requirements for the degree of Baccalaureate of Science in Religious Studies Baccalaureate of Arts in International Studies Presented June 2, 2021 Commencement June 2021 Baccalaureate of Science in Religious Studies and Baccalaureate of Arts in International Studies project of Leela Vam presented on June 2, 2021.
    [Show full text]