Exam 2 Flashcards
(43 cards)
Dramatis Personae definition
The “characters” of Buddhism
List of Dramatis Personae
- Siddhartha Gautama (a Sakya Prince)
- Śuddhodana, His Father
- Māyā, His Mother
- Asita, the Seer
- Yaśodharā, His Wife
- Rahūla, His Son
- Chandaka, His Servant
- Nandabalā, a Servant Girl
- Māra, the Tempter
The Historical Buddha
This list outlines different scholarly perspectives on the historical dating and origins of Siddhārtha Gautama, the Buddha
- The Traditional Scholarly Dating (c. 563–c. 483BC)
- The Revisionist Dating (c. 480–c. 400BC)
- The More Radical Dating (c. 380–c. 300BC)
- The Fringe: An Invention of Aśoka (r. 268–232BC)
- The Outer Limits: A Śākya Solar Myth (c. 120–70BC)
Cosmology in the Ancient Indian Ascetic Traditions
- Saṃsāra: the Wheel of Rebirth
- Karma: the Actions that Cause One to be Reborn
- Liberation from Saṃsāra: the Goal of Asceticism
- Path to Liberation through Renunciation
Samsara definition
- the cyclical nature of existence, where beings are endlessly reborn into different forms of life (human, animal, divine, etc.) based on their actions
- It represents a state of perpetual suffering, as life is inherently characterized by birth, death, and rebirth, all accompanied by dukkha (suffering or dissatisfaction).
Karma definition
- means “action” and refers to the ethical consequences of one’s deeds, thoughts, and intentions. Good actions lead to positive consequences and favorable rebirths, while bad actions lead to suffering and unfavorable rebirths.
- Mechanism: Karma operates as a natural law, binding individuals to Saṃsāra. Accumulated karma determines the conditions of one’s next life
Liberation from Samsara definition
- (moksha or nirvana) is the ultimate goal, representing the cessation of the cycle of rebirth and the attainment of eternal peace or freedom
Path to Liberation through Renunciation definition
- Sannyasa: The deliberate rejection of worldly attachments, desires, and material possessions to focus on spiritual goals.
The Four Noble Truths (Basic)
- The Truth of Suffering: “All is suffering.”
- The Truth of Its Cause: “Suffering has a cause.”
- The Truth of Its Cessation (nirodha/nirvāṇa); “There is an end to suffering.”
- The Truth of the Path: “One ends suffering by following the Buddhist path.”
The Truth of Suffering (dukkha) (Details)
Suffering is an inherent part of existence
a. The Suffering of Pain (physical/mental)
b. The Suffering of Change (dissatisfaction when impermanent pleasure fade/shift)
c. All-Pervasive Suffering (underlying existential unease caused by being trapped in the cycle of Samsara)
The Truth of Its Cause (samudaya) (Details)
Root causes of suffering/Three Poisons
a. Desire (craving or clinging to pleasures, possessions, or outcomes)
b. Aversion (hatred, anger of unpleasant experiences)
c. Ignorance (misunderstanding the nature of reality)
The Truth of Its Cessation (Details)
End of suffering is achievable
a. Cessation of Desire/attachment, Aversion, and Ignorance (eliminating these afflictions leads to freedom)
b. The ‘Unconditioned’ Realm Known when the Afflictions Cease (transcendent state beyond birth, death, and karma, experienced when afflictions cease)
c. The Final State of Buddhas and Arhats after Death (ultimate peace attained by those who reach enlightenment)
The Truth of the Buddhist Path (Details)
a. Right View (understanding the 4 Noble Truths)
b. Right Intention (Developing thoughts free of desire, ill-will, cruelty)
c. Right Speech (Speaking truthfully, kindly, beneficially)
d. Right Action (Acting ethically by avoiding harm to others)
e. Right Livelihood (Pursuing an occupation that does not cause harm)
f. Right Effort (Cultivating wholesome qualities and abandoning unwholesome ones)
g. Right Mindfulness (sammā-sati, samyak-sm
ṛti) (maintaining awareness of the body, feelings, mind and phenomena)
h. Right Concentration (sammā-samādhi, samyak-samādhi) (developing deep focus and mental tranquility through meditation)
Conclusion of Intro to Buddhism
Self (ātman, bdag) and Non-Self (anātman, bdag med)
Buddhist Meditation: The Basics
Meditation (bhāvanā, sgom) means “training,” “cultivation,” or “habituation.”
Meditation (sgom) comes after listening to (thos) and reflecting on (gsam) what is taught.
Types of Meditation in Buddhism
“Serenity” (śamathā, zhi gnas) - To develop calmness, concentration, and mental stability by focusing the mind, calms the mind and makes it less distracted
“Insight” (vipaśyanā, lhag mthong) - To develop wisdom and understand the true nature of reality, particularly impermanence, suffering, and non-self, sharpens the mind leading to wisdom and liberation
Techniques and States of Meditation
- Mindfulness - involves maintaining continuous, non-judgmental attention to the present moment. In meditation, it is the practice of observing thoughts, feelings, sensations, and actions with clarity and without attachment
- Absorption - deep states of meditative focus where the mind becomes completely absorbed in a single object of meditation, leading to intense concentration and tranquility
- Concentration - focusing attention completely on a single object or task, leading to a unified, stable, and undistracted mind
Meditation, Study, and Application
- Analytic meditation (The primary goal of analytic meditation is to develop wisdom through careful investigation and contemplation of key concepts in Buddhist philosophy. This type of meditation involves actively engaging the mind in deep inquiry to understand the nature of reality)
- Stabilizing meditation (Stabilizing meditation is designed to cultivate concentration and mental clarity by developing a stable and focused mind. It involves training the mind to remain undistracted and settled on a single object of meditation.)
- “Mental training” (Mental training is the broader process of systematically conditioning the mind to develop positive mental qualities and eliminate negative ones. It is aimed at cultivating a mind that is both skillful and free from afflictive emotions.)
The Four Foundations of Mindfulness
- One’s Body
- One’s Feelings
- One’s Mind
- The Categories of Reality
a. From the five hinderances to the four noble truths
b. No-self and the five aggregates (forms, feelings, cognitions, volitions, consciousnesses)
The Practice of Mindfulness
- To develop awareness
- To abide without clinging
- To contemplate the nature of arising and passing away
Concentration definition #1
- Concentration is “developed by one who has taken their stand on virtue…
- Who has been purified by the suppression of desire…
- And perfected by observance of ascetic practices” (III.1)
Concentration definition #2
- Concentration (samādhi) is a “profitable unification of mind” (III.2).
- Concentration is “the centering (ādhāna) of consciousness and its concomitants evenly (samaṁ) and rightly (sammā) on a single object, in which consciousness and its concomitants remain undistracted and unscattered” (III.3).
Preliminaries to the Development of Concentration
- Severing the Ten Impediments
a. Cultivating Indifference – Equanimity
b. Discernment of Spirits - Finding a “Spiritual Friend” to Teach One Meditation
a. Qualifications: An arhat, a non-returner, a once-returner, etc.
b. Temperament: faithful, intelligent, speculative
Developing Concentration through Meditation
- General Meditations (III.57–59)
a. Developing lovingkindness
b. Developing mindfulness of death - Special Meditations: The Forty Kammaṭṭhāna (III.104–105)
a. The ten kasiṇas (lit. “wholes”)
b. The ten kinds of foulness
c. The ten recollections
d. The four divine abodes
e. The four formless states
f. The perception of repulsiveness in nutriment
g. The four elements