Saṃsāra (Sanskrit: संसार, Pali: saṃsāra; also samsara) in Buddhism and Hinduism is the beginningless cycle of repeated birth, mundane existence and dying again.[1] Samsara is considered to be dukkha, suffering, and in general unsatisfactory and painful,[2] perpetuated by desire and avidya (ignorance), and the resulting karma.[3][4][5]
In Buddhism, saṃsāra is the "suffering-laden, continuous cycle of life, death, and rebirth, without beginning or end".[2][10] In several suttas of the Samyutta Nikaya's chapter XV in particular it's said "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on".[11] It is the never-ending repetitive cycle of birth and death, in six realms of reality (gati, domains of existence),[12] wandering from one life to another life with no particular direction or purpose.[13][14][note 3] Samsara is characterized by dukkha ("unsatisfactory," "painful").[note 4] Samsara relates to the Four Noble Truths in Buddhism, as dukkha ("unsatisfactory," "painful") is the essence of Samsara.[17][18] Every rebirth is temporary and impermanent. In each rebirth one is born and dies, to be reborn elsewhere in accordance with one's own karma.[19] It is perpetuated by one's avidya ("ignorance"), particularly about anicca (“impermanence”) and anatta, (“no-self”)[20][21] and from craving.[note 5] Samsara continues until moksha is attained by means of insight and nirvana,[15][note 2] the "blowing out" of the desires and the gaining of true insight into impermanence and non-self reality.[7][8][9] Samsara and the notion of cyclic existence dates back to 800 BCE.[25]
Mechanism
The Saṃsāra doctrine of Buddhism asserts that while beings undergo endless cycles of rebirth, there is no changeless soul that transmigrates from one lifetime to another - a view that distinguishes its Saṃsāra doctrine from that in Hinduism and Jainism.[26][27] This no-soul (no-self) doctrine is called the Anatta or Anatman in Buddhist texts.[28][29]
The early Buddhist texts suggest that Buddha faced a difficulty in explaining what is reborn and how rebirth occurs, after he innovated the concept that there is "no self" (Anatta).[30] Later Buddhist scholars, such as the mid-1st millennium CE Pali scholar Buddhaghosa, suggested that the lack of a self or soul does not mean lack of continuity; and the rebirth across different realms of birth – such as heavenly, human, animal, hellish and others – occurs in the same way that a flame is transferred from one candle to another.[31][32] Buddhaghosa attempted to explain rebirth mechanism with "rebirth-linking consciousness" (patisandhi).[33][34]
The mechanistic details of the Samsara doctrine vary within the Buddhist traditions. Theravada Buddhists assert that rebirth is immediate while the Tibetan schools hold to the notion of a bardo (intermediate state) that can last at least forty-nine days before the being is reborn.[35][36][37] In Mahayana Buddhist philosophy Samsara and Nirvana are seen as the same. According to Nagarjuna, an ancient Indian philosopher, and a teacher of Mahayana Buddhism, "Nothing of Samsara is different from Nirvana, nothing of Nirvana is different from Samsara. That which is the limit of Nirvana is also the limit of Samsara, there is not the slightest difference between the two."[38]
Buddhist cosmology typically identifies six realms of rebirth and existence: gods, demi-gods, humans, animals, hungry ghosts and hells.[39] Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm.[6]
The six realms are typically divided into three higher realms (good, fortunate) and three lower realms (evil, unfortunate).[40][41] The three higher realms are the realms of the gods, humans and demi-gods; the three lower realms are the realms of the animals, hungry ghosts and hell beings.[42][43] The six realms are organized into thirty one levels in east Asian literature.[44] Buddhist texts describe these realms as follows:[42][43]
There are six Enlightened Buddhas that exist in each of the six realms. These six Buddhas have also been known as the "Six Sages." Their names are Indrasakra (Buddha in the god realm), Vemacitra (Buddha of the petty god realm), Sakyamuni (Buddha in the human realm); Sthirasimha (Buddha in the animal realm), Jvalamukha (Buddha in the hungry ghost realm), and Yama Dharmaraja (Buddha in the hot hell realm).[45]
Gods realm:[46] the gods (devas)[47] is the most pleasure-filled among the six realms, and typically subdivided into six sub-realms (Catummaharajika, Tavatimsa, Yama, Tusita, Nimmaranati, Paranimmarati Vasavatti).[48] A rebirth in this heavenly realm is believed to be from very good karma accumulation.[46] A Deva does not need to work, and is able to enjoy in the heavenly realm all pleasures found on earth. However, the pleasures of this realm lead to attachment (Upādāna), lack of spiritual pursuits and therefore no nirvana.[49] The vast majority of Buddhist lay people, states Kevin Trainor, have historically pursued Buddhist rituals and practices motivated with rebirth into Deva realm.[46][note 6] The Deva realm in Buddhist practice in southeast and east Asia, states Keown, include gods found in Hindu traditions such as Indra and Brahma, and concepts in Hindu cosmology such as Mount Meru.[52]
Human realm:[46] called the manuṣya realm.[47] Buddhism asserts that one is reborn in this realm with vastly different physical endowments and moral natures because of a being's past karma.[citation needed] A rebirth in this realm is considered as fortunate because it offers an opportunity to attain nirvana and end the Saṃsāra cycle.[46][53]
Demi-god realm (Asura):[46] the demi-gods (asuras)[47] is the third realm of existence in Buddhism. Asura are notable for their anger and some supernatural powers. They fight with the Devas (gods), or trouble the Manusya (humans) through illnesses and natural disasters.[46] They accumulate karma, and are reborn. Demi-god is sometimes ranked as one of the evil realms as there are stories of them fighting against the Gods.
Animal realm:[54] is the state of existence of a being as an animal (tiryag).[47] This realm is traditionally thought to be similar to a hellish realm, because animals are believed in Buddhist texts to be driven by impulse and instinct, they prey on each other and suffer.[55] Some Buddhist texts assert that plants belong to this realm, with primitive consciousness.[54]
Hungry ghost realm:[46] hungry ghosts and other restless spirits (preta)[47] are rebirths caused by karma of excessive craving and attachments. They do not have a body, are invisible and constitute only "subtle matter" of a being. Buddhist texts describe them as beings who are extremely thirsty and hungry, with very small mouths but very large stomachs.[55] Buddhist traditions in Asia attempt to care for them on ritual-days every year, by leaving food and drinks in the open, to feed any hungry ghosts nearby.[46] When their bad karma demerit runs out, these beings are reborn into another realm. According to McClelland, this realm is the mildest of the three evil realms.[56] According to Yangsi Rinpoche, in contrast, the suffering of the beings born in the realm of the hungry ghosts is far more intense than those born in the animal realm.[57]
Hell realm:[54] beings in hell (naraka)[47] enter this realm for evil karma such as theft, lying, adultery and others. The texts vary in their details, but typically describe numerous hellish regions each with different forms of intense suffering, such as eight extremely hot hellish realms, eight extremely cold, being partially eaten alive, beating and other forms of torture in proportion to the evil karma accumulated.[46] These beings are reborn in another realm after their evil karma has run its course, they die, and they get another chance.[55] This realm is not similar to afterlife hell in Christianity, states Damien Keown, because in Buddhism there is no realm of final damnation and existence in this realm is also a temporary state.[55]
Cause and end
Samsara is perpetuated by one's karma, which is caused by craving and ignorance (avidya).[20][21][note 5]
Samsara is perpetuated by karma.[note 7] Karma or 'action' results from an intentional physical or mental act, which causes a future consequence.[note 8] Gethin explains:
Thus acts of body and speech are driven by an underlying intention or will (cetanā), and they are unwholesome or wholesome because they are motivated by unwholesome or wholesome intentions. Acts of body and speech are, then, the end products of particular kinds of mentality. At the same time karma can exist as a simple 'act of will', a forceful mental intention or volition that does not lead to an act of body or speech.[62]
In the Buddhist view, therefore, the type of birth one has in this life is determined by actions or karma from the previous lives; and the circumstances of the future rebirth are determined by the actions in the current and previous lives.[note 9]
Craving and ignorance
Inconsistencies in the oldest texts show that the Buddhist teachings on craving and ignorance, and the means to attain liberation, evolved, either during the lifetime of the Buddha, or thereafter.[63] According to Frauwallner, the Buddhist texts show a shift in the explanation of the root cause of samsara.[64] Originally craving was considered to be the root cause of samsara,[note 10] which could be stilled by the practice of dhyana, leading to a calm of mind which according to Vetter is the liberation which is being sought.[68][69]
The later Buddhist tradition considers ignorance (avidya) to be the root cause of samsara.[65][20][21] Avidya is misconception and ignorance about reality, leading to grasping and clinging, and repeated rebirth.[70][71] According to Paul Williams, "it is the not-knowingness of things as they truly are, or of oneself as one really is."[72] It can be overcome by insight into the true nature of reality. In the later Buddhist tradition "liberating insight" came to be regarded as equally liberating as the practice of dhyana.[73][69] According to Vetter and Bronkhorst, this happened in response to other religious groups in India, who held that a liberating insight was an indispensable requisite for moksha, liberation from rebirth.[74][75][note 11]
The ideas on what exactly constituted this "liberating insight" evolved over time.[68][77] Initially the term prajna served to denote this "liberating insight." Later on, prajna was replaced in the suttas by the four truths.[78][79] This happened in those texts where "liberating insight" was preceded by the four jhanas, and where this practice of the four jhanas then culminates in "liberating insight."[80][note 12] The four truths were superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person.[83] And Schmithausen states that still other descriptions of this "liberating insight" exist in the Buddhist canon:
"that the five Skandhas are impermanent, disagreeable, and neither the Self nor belonging to oneself";[note 13] "the contemplation of the arising and disappearance (udayabbaya) of the five Skandhas";[note 14] "the realisation of the Skandhas as empty (rittaka), vain (tucchaka) and without any pith or substance (asaraka).[note 15][84]
Samsara ends when one attains moksha, liberation.[85][86][87][88] In early Buddhism, Nirvana, the "blowing out" of desire, is moksha. In later Buddhism insight becomes predominant, for example the recognition and acceptance of non-self, also called the anatta doctrine.[89] One who no longer sees any soul or self, concludes Walpola Rahula, is the one who has been liberated from the samsara suffering-cycles.[9][note 16] The theme that Nirvana is non-Self, states Peter Harvey, is recurring in early Buddhist texts.[91]
Some Buddhist texts suggest that rebirth occurs through the transfer of vinnana (consciousness) from one life to another. When this consciousness ceases, then liberation is attained.[92] There is a connection between consciousness, karmic activities, and the cycle of rebirth, argues William Waldron, and with the destruction of vinnana, there is "destruction and cessation of "karmic activities" (anabhisankhara, S III, 53), which are considered in Buddhism to be "necessary for the continued perpetuation of cyclic existence."[92]
While Buddhism considers the liberation from samsara as the ultimate spiritual goal, in traditional practice, Buddhists seek and accumulate merit through good deeds, donations to monks and various Buddhist rituals in order to gain better rebirths rather than nirvana.[93]
A value of Buddhism is the idea of impermanence. All living things, causes, conditions, situations are impermanent.[94] Impermanence is the idea that all things disappear once they have originated. According to Buddhism, Impermanence occurs constantly "moment to moment",[95] and this is why there is no recognition of the self.[96] Since everything is considered to be in a state of decay, permanent happiness and self cannot exist in Samsara.[97]
Anatta is the Buddhist idea of non-self. Winston L. King, a writer from the University of Hawai'i Press, references two integral parts of Anatta in Philosophy East and West.[98] King details the first aspect, that Anatta can be "experienced and not just described."[99] King states the second aspect of Anatta is that it is the liberation from the "power of samsaric drives."[100] Obtaining awareness of Anatta and non-self reality results in a, "freedom from the push-pull of his own appetites, passions, ambitions, and fixations and from the external world's domination in general, that is, the conquest of greed, hatred, and delusion."[101] This "push-pull" of mundane human existence or samsara results in dukka, but the recognition of Anatta results in a "freedom from the push-pull."
Psychological interpretation
According to Chogyam Trungpa the realms of samsara can refer to both "psychological states of mind and physical cosmological realms".[note 17]
Gethin argues, rebirth in the different realms is determined by one's karma, which is directly determined by one's psychological states. The Buddhist cosmology may thus be seen as a map of different realms of existence and a description of all possible psychological experiences.[103] The psychological states of a person in current life lead to the nature of next rebirth in Buddhist cosmology.[104]
Paul Williams acknowledges Gethin's suggestion of the "principle of the equivalence of cosmology and psychology," but notes that Gethin is not asserting the Buddhist cosmology is really all about current or potential states of mind or psychology.[105] The realms in Buddhist cosmology are indeed realms of rebirths. Otherwise rebirth would always be into the human realm, or there would be no rebirth at all. And that is not traditional Buddhism, states Williams.[105]
David McMahan concludes that the attempts to construe ancient Buddhist cosmology in modern psychological terms is modernistic reconstruction, "detraditionalization and demythologization" of Buddhism, a sociological phenomenon that is seen in all religions.[106]
A pre-modern form of this interpretation can be seen in the views of Zhiyi, the founder of the Tiantai school in China. The Record of Linji, a text attributed to the 9th Century Chan teacher Linji Yixuan, also presents the view that the Three Realms originate with the mind.
Alternative translations
Conditioned existence (Daniel Goleman)
Cycle of clinging and taking birth in one desire after another (Phillip Moffitt)
^Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm.[6]
Kevin Trainor: "Buddhist doctrine holds that until they realize nirvana, beings are bound to undergo rebirth and redeath due to their having acted out of ignorance and desire, thereby producing the seeds of karma".[23]
Conze: "Nirvana is the raison d’être of Buddhism, and its ultimate justification."[24]
^Samsara is the continual repetitive cycle of rebirth within the six realms of existence:
Damien Keown: "Although Buddhist doctrine holds that neither the beginning of the process of cyclic rebirth nor its end can ever be known with certainty, it is clear that the number of times a person may be reborn is almost infinite. This process of repeated rebirth is known as saṃsāra or 'endless wandering', a term suggesting continuous movement like the flow of a river. All living creatures are part of this cyclic movement and will continue to be reborn until they attain nirvana."[15]
Ajahn Sucitto: "This continued movement is [...] what is meant by samsāra, the wandering on. According to the Buddha, this process doesn't even stop with death—it's like the habit transfers almost genetically to a new consciousness and body."[14]
John Bowker: "In Buddhism, samsāra is the cycle of continuing appearances through the domains of existence (gati), but with no Self (anātman, [ātman means the enduring, immortal self]) being reborn: there is only the continuity of consequence, governed by karma."[web 1]
Chogyam Trungpa states: "Cyclic existence [is] the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. (...) Samsara arises out of ignorance and is characterized by suffering."[16] Chogyam Trungpa's description includes a reference to the bardo, or intermediate state, that is emphasized in the Tibetan tradition.
Huston Smith and Philip Novak state: "The Buddha taught that beings, confused as they are by ignorant desires and fears, are caught in a vicious cycle called samsara, freedom from which—nirvana—was the highest human end."[22]
^Other scholars[50][51] note that better rebirth, not nirvana, has been the primary focus of a vast majority of lay Buddhists. This they attempt through merit accumulation and good karma.
^The driving force behind rebirth in the six realms of samsara is karma:
Peter Harvey: "The movement of beings between rebirths is not a haphazard process but is ordered and governed by the law of karma, the principle that beings are reborn according to the nature and quality of their past actions; they are 'heir' to their actions (M.III.123)."[58]
Damien Keown: "In the cosmology [of the realms of existence], karma functions as the elevator that takes people from one floor of the building to another. Good deeds result in an upward movement and bad deeds in a downward one. Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to the law of gravity. Individuals are thus the sole authors of their good and bad fortune."[59]
Sogyal Rinpoche states: "The kind of birth we will have in the next life is determined, then, by the nature of our actions in this one. And it is important never to forget that the effect of our actions depends entirely upon the intention or motivation behind them, and not upon their scale."[60]
Rupert Gethin: "What determines in which realm a being is born? The short answer is karma (Pali kamma): a being’s intentional ‘actions’ of body, speech, and mind—whatever is done, said, or even just thought with definite intention or volition. In general, though with some qualification, rebirth in the lower realms is considered to be the result of relatively unwholesome (akuśala/akusala), or bad (pāpa) karma, while rebirth in the higher realms the result of relatively wholesome (kuśala/kusala), or good (puṇya/puñña) karma."[13]
Paul Williams: "short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karma; this endless cycle of birth, rebirth, and redeath is Saṃsāra."[19]
^Aṅguttara Nikāya III.415: "It is "intention" that I call karma; having formed the intention, one performs acts (karma) by body, speech and mind.[61]
^Padmasambhava: "If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions."[60]
^Frauwallner (1953), as referenced by Vetter (1988),[65] Flores (2009),[66] and Williams, Tribe and Wynne (2012).[67]
^Tillmann Vetter: "Very likely the cause was the growing influence of a non-Buddhist spiritual environment·which claimed that one can be released only by some truth or higher knowledge. In addition, the alternative (and perhaps sometimes competing) method of discriminating insight (fully established after the introduction of the four noble truths) seemed to conform so well to this claim."[76]
According to Bronkhorst, this happened under influence of the "mainstream of meditation," that is, Vedic-Brahmanical oriented groups, which believed that the cessation of action could not be liberating, since action can never be fully stopped. Their solution was to postulate a fundamental difference between the inner soul or self and the body. The inner self is unchangeable, and unaffected by actions. By insight into this difference, one was liberated. To equal this emphasis on insight, Buddhists presented insight into their most essential teaching as equally liberating. What exactly was regarded as the central insight "varied along with what was considered most central to the teaching of the Buddha."[75]
^In the Nikayas the four truths are given as the "liberating insight" which constituted the awakening, or "enlightenment" of the Buddha. When he understood these truths, he was "enlightened," and liberated, as reflected in Majjhima Nikaya 26:42: "his taints are destroyed by his seeing with wisdom."[81] Typically, the four truths refer here to the eightfold path as the means to gain liberation, while the attainment of insight in the four truths is portrayed as liberating in itself.[82]
^Phra Thepyanmongkol: "The designation that is Nibbana [Nirvana] is anatta (non-self)", states Buddha, in Parivara Vinayapitaka.[90]
^Chogyam Trungpa states: "In the Buddhist system of the six realms, the three higher realms are the god realm, the jealous-god realm, and the human realm; the three lower realms are the animal realm, the hungry ghost realmm, and the hell realm. These realms can refer to psychological states or to aspects of Buddhist cosmology."[102]
References
^Trainor 2004, p. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..
^ abChoong 1999, p. 28–29, Quote: "Seeing (passati) the nature of things as impermanent leads to the removal of the view of self, and so to the realisation of nirvana.".
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 248. ISBN9780198605607.
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press Incorporated. p. 248. ISBN9780198605607. Although not mentioned by name, samsara is the situation that is characterized as suffering (*duhkha) in the first of the *Four Noble Truths (aryasatya).
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 248. ISBN9780198605607. The word samsara does not appear in the *Vedas, but the notion of cyclic birth and death is an ancient one and dates to around 800 BCE.
^Trainor 2004, p. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..
^[a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN978-1-136-22877-3. Archived from the original on 2021-04-13. Retrieved 2016-09-25. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51. ISBN978-0-521-85241-8. Archived from the original on 2021-04-14. Retrieved 2016-09-25., Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN978-1-134-90352-8. Archived from the original on 2019-08-16. Retrieved 2016-09-25., Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
^Merv Fowler (1999). Buddhism: Beliefs and Practices. Sussex Academic Press. p. 65. ISBN978-1-898723-66-0. Archived from the original on 2016-11-21. Retrieved 2016-09-25., Quote: "For a vast majority of Buddhists in Theravadin countries, however, the order of monks is seen by lay Buddhists as a means of gaining the most merit in the hope of accumulating good karma for a better rebirth."
^See: * Erich Frauwallner (1953), Geschichte der indischen Philosophie, Band Der Buddha und der Jina (pp. 147-272) * Andre Bareau (1963), Recherches sur la biographie du Buddha dans les Sutrapitaka et les Vinayapitaka anciens, Ecole Francaise d'Extreme-Orient * Schmithausen, On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism * K.R. Norman, Four Noble Truths * Tilman Vetter, The Ideas and Meditative Practices of Early Buddhism, by Tilmann Vetter * Gombrich 2006, chapter four * Bronkhorst 1993, chapter 7 * Anderson 1999
^Erich Frauwallner (1953), Geschichte der indischen Philosophie, Band Der Buddha und der Jina (pp. 147-272)
^Peter Harvey (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 36–37, Note: Harvey clarifies that non–Self does not mean "no–self", but denial of Self or "I" or 'I am' is clearly a vital soteriological idea in Buddhism. ISBN978-1-119-14466-3. Archived from the original on 2017-03-23. Retrieved 2016-09-25.
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. A fundamental tenet of *Buddhism is that all formations (*samskara)—things that come into being dependent on causes and conditions— are impermanent.
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 15. Impermanence refers to the arising, passing away, changing, and disappearance of things that have arisen, and according to the *Abhidharma is a process that takes place from moment to moment.
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 15. It is because of the impermanence of the five aggregates (*skandha) that Buddhism teaches there can be no eternal self or soul (see ANATMAN).
^Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 15. For the same reason it is thought that there can be no permanent happiness in *samsara, because situations constantly change and in time all things decay (see DUHKHA).
^King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 263–271. doi:10.2307/1398828. JSTOR1398828.
^King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 266. doi:10.2307/1398828. JSTOR1398828. One is that anatta can be experienced, not just described. Indeed all vipassana meditational techniques have as their purpose the production of a visceral, fully existential awareness of one's own body-mind "self" as a set of temporarily associated factors which have no integral unity.
^King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 266. doi:10.2307/1398828. JSTOR1398828. The second point about anatta is that this experience is also one of release, release from the power of samsaric drives into a new and different self-aware
^King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 266. doi:10.2307/1398828. JSTOR1398828.
^David L. McMahan (2008). The Making of Buddhist Modernism. Oxford University Press. pp. 45–48, 57–58. ISBN978-0-19-972029-3. Archived from the original on 2016-12-31. Retrieved 2016-09-25., Quote: "Clearly, the interaction of Buddhism with psychology exhibits aspects of both detraditionalization and demythologization as already described. In addition, the legitimacy that is granted Buddhism in its reconstrual as a kind of psychology reverberates back to the very conception of Buddhism among Buddhists themselves, (...)"
The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya, translated by Nanamoli, Bhikkhu, Boston: Wisdom Publications, 1995, ISBN978-0-86171-072-0
Shan political leader This article is an orphan, as no other articles link to it. Please introduce links to this page from related articles; try the Find link tool for suggestions. (October 2018) Sao Seng Suk (1935 – 13 August 2007), also known as Khun Kyar Nu, was a Shan political and military leader. Early life He was the sixth son of Shan leader Khun Kyaw Pu, who signed the Panglong Agreement in 1947. Politician In 1959, he joined the Noom Suk Harn in 1960 and became the commander of the Sh…
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Daniel Day-LewisDaniel Day-Lewis di acara Jaguar Mille Miglia tahun 2013LahirDaniel Michael Blake Day-Lewis29 April 1957 (umur 66)Greenwich, London, Britania RayaPekerjaanAktorTahun aktif1971–sekarangKarya terkenalMy Left Foot (1989)In the Name of the Father (1993)Gangs of New York (2002)There Will Be Blood (2007)Lincoln (2012)Suami/istriRebecca Miller (1996–sekarang)PasanganIsabelle Adjani (1989–1994)Orang tuaCecil Day-LewisJill BalconKerabatMichael Balcon (kakek)Tamasin Day-Lew…
Untuk piala, lihat Piala Jules Rimet. Jules RimetJules Rimet (1933) Presiden FIFA 3rdMasa jabatan1921–1954 PendahuluDaniel Burley WoolfallPenggantiRodolphe William SeeldrayersPresiden FFFMasa jabatan1919–1942 PenggantiHenri Jevain Informasi pribadiLahir(1873-10-14)14 Oktober 1873Theuley, Franche-Comté, PrancisMeninggal16 Oktober 1956(1956-10-16) (umur 83)Suresnes, Île-de-France, FranceKebangsaanPrancisProfesiFootball administratorSunting kotak info • L • B Jules Rime…
1973 studio album by Earth, Wind & FireHead to the SkyStudio album by Earth, Wind & FireReleasedMay 1973Recorded1973StudioClover Recorders, Hollywood, CaliforniaGenreProgressive soul[1]Length36:51LabelColumbiaProducerJoseph WissertEarth, Wind & Fire chronology Last Days and Time(1972) Head to the Sky(1973) Open Our Eyes(1974) Singles from Open Your Eyes EvilReleased: June 1973 Keep Your Head to the SkyReleased: October 1973 Head to the Sky is the fourth studio album b…
Artikel ini adalah tentang Yaris hatchback, untuk Yaris sedan lihat Toyota Belta/Toyota Vios Toyota YarisInformasiProdusenToyotaJuga disebutToyota VitzMasa produksi1999–sekarangKesamaanHonda JazzHyundai GetzKia RioSuzuki SwiftBodi & rangkaKelasSubkompakBentuk kerangkaHatchback 3 atau 5 pintuKronologiPendahuluToyota StarletToyota Tercel Toyota Yaris atau Toyota Vitz adalah mobil hatchback kecil yang diproduksi oleh Toyota. Yaris diluncurkan pertama kali pada tahun 1999 di Eropa de…
Mario Scelba Presidente del Consiglio dei ministri della Repubblica ItalianaDurata mandato10 febbraio 1954 –6 luglio 1955 Capo di StatoLuigi EinaudiGiovanni Gronchi PredecessoreAmintore Fanfani SuccessoreAntonio Segni Ministro dell'internoDurata mandato2 febbraio 1947 –16 luglio 1953 PresidenteAlcide De Gasperi PredecessoreAlcide De Gasperi SuccessoreAmintore Fanfani Durata mandato10 febbraio 1954 –6 luglio 1955 Presidentese stesso PredecessoreGiul…
Type of plastic reinforced by glass fibre This article is about the type of composite material. For the thermal insulation material sometimes called fibreglass, see glass wool. For the glass fiber itself, also sometimes called fiberglass, see glass fiber. Fiberglass (American English) or fibreglass (Commonwealth English) is a common type of fiber-reinforced plastic using glass fiber. The fibers may be randomly arranged, flattened into a sheet called a chopped strand mat, or woven into glass clot…
Serangan Dorylus Afrika Nama semut tentara (atau semut legiun atau marabunta [1] ) diterapkan pada lebih dari 200 spesies semut dalam garis keturunan berbeda. Karena kelompok predatornya yang agresif mencari makan, yang dikenal sebagai serangan, sejumlah besar semut mencari makan secara bersamaan di wilayah terbatas. Ciri umum lainnya adalah, tidak seperti kebanyakan spesies semut, semut tentara tidak membangun sarang permanen; sebuah koloni semut tentara bergerak hampir tanpa henti sepa…
Presidency of the current President of Georgia Presidency of Salome Zourabichvili16 December 2018 – presentPresidentSalomé ZourabichviliPartyIndependentSeatOrbeliani Palace← Giorgi Margvelashvili Standard of the president Salomé Zourabichvili's tenure as the fifth president of Georgia began with her inauguration on 16 December 2018, and the first presidency since the adoption of a new Constitution transforming Georgia into a parliamentary system in 2018. Zourabichvili's t…
City and county in England This article is about the city in England. For other uses, see Bristol (disambiguation). Place in EnglandBristolCity, county and unitary authorityBristol skylineClifton Suspension BridgeWills Memorial BuildingCity HallBristol CathedralVictoria RoomsBristol Museum & Art Gallery Coat of armsMotto(s): Virtute et industria(With courage and industry)BristolLocation of city centre within countyShow map of BristolBristolLocation within EnglandShow map of EnglandBrist…
For other people named Princess Anne of Denmark, see Princess Anne of Denmark (disambiguation). Princess Georg of Denmark AnnePrincess Georg of Denmark Viscountess AnsonAnne at the wedding of Princess Ragnhild of Norway, 15 May 1953BornAnne Ferelith Fenella Bowes-Lyon(1917-12-04)4 December 1917Washington, D.C., U.S.Died26 September 1980(1980-09-26) (aged 62)London, EnglandSpouse Thomas Anson, Viscount Anson (m. 1938; div. 1948) Prince Geor…
Teaching method by L. Ron Hubbard Study Technology, also referred to as study tech, is a teaching methodology developed by L. Ron Hubbard, founder of the Church of Scientology.[1] Study Technology is used by Scientologists as part of their training, and is also promoted outside the church by the affiliated corporation Applied Scholastics, which presents Study Tech as a secular, universally applicable method to enhance the comprehension of any student, studying any topic. However, the met…
2013 single by Armin van Buuren, W&WD# FatSingle by Armin van Buuren, W&Wfrom the album A State of Trance 2013 Released25 February 2013StudioArmada Studios, AmsterdamGenreBig room trance[1]Length 3:15 (Radio Edit) 5:28 (Original Mix) LabelArmindArmadaSongwriter(s)Armin van BuurenBenno de GoeijWillem van HanegemWardt van der HarstProducer(s)Armin van BuurenBenno de GoeijW&WArmin van Buuren singles chronology The Expedition (2013) D# Fat (2013) This Is What It Feels Like (2…
Willy Caballero Cabalerro di Piala Dunia FIFA 2018Informasi pribadiNama lengkap Wilfredo Daniel Caballero Lazcano[1]Tanggal lahir 28 Januari 1981 (umur 43)[2]Tempat lahir Santa Elena, ArgentinaTinggi 186 cm (6 ft 1 in)[3]Posisi bermain Penjaga gawangInformasi klubKlub saat ini SouthamptonNomor 13Karier senior*Tahun Tim Tampil (Gol)2001–2004 Boca Juniors 15 (0)2004–2011 Elche 186 (0)2006 → Arsenal Sarandí (pinjam) 13 (0)2011–2014 Málaga 117 (0…
Nanjing Metro station This article relies largely or entirely on a single source. Relevant discussion may be found on the talk page. Please help improve this article by introducing citations to additional sources.Find sources: Nanjing University of Information Science and Technology station – news · newspapers · books · scholar · JSTOR (August 2016) NUIST信息工程大学General informationLocationPukou District, Nanjing, JiangsuChinaOperated byNanjing M…
Piala Long Teng 2011 Piala Naga 2011 Informasi turnamenTuan rumahTaiwanJadwalpenyelenggaraan30 September–4 OktoberJumlahtim peserta4Tempatpenyelenggaraan1 (di 1 kota)Hasil turnamenJuara Hong Kong (gelar ke-2)Tempat kedua FilipinaTempat ketiga TaiwanTempat keempat MakauStatistik turnamenJumlahpertandingan6Jumlah gol23 (3,83 per pertandingan)Pemain terbaik Chan Siu KiPencetak golterbanyak Emelio Caligdong (4 gol) ← 2010 2012 → Piala Long Teng 2011 merupa…