Difference between revisions of "Anusaya"
(Created page with "thumb|250px| the 7 'proclivities', inclinations, or tendencies are: sensuous greed (kāma-rāga, s. samyojana), grudge (patigha), speculative opinion (ditth...") |
m (Text replacement - "Category:Pali terminology" to "{{PaliTerminology}}") |
||
| (2 intermediate revisions by one other user not shown) | |||
| Line 1: | Line 1: | ||
[[File:Cruis.jpg|thumb|250px|]] | [[File:Cruis.jpg|thumb|250px|]] | ||
| − | the 7 'proclivities', inclinations, or tendencies are: sensuous | + | <poem> |
| + | the 7 'proclivities', inclinations, or tendencies are: sensuous [[Greed]] ([[Kāma]]-[[Rāga]], s. [[Samyojana]]), grudge ([[Patigha]]), speculative opinion ([[Ditthi]]), sceptical [[Doubt]] (vicikicchā), conceit ([[Māna]]), [[Craving]] for continued existence (bhavarāga), [[Ignorance]] (avijjā) (D.33; A.VII.11-12). | ||
| − | "These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend to become the conditions for the arising of ever new sensuous | + | "These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend to become the conditions for the arising of ever new sensuous [[Greed]], etc.'' (Vis.M. XXII, 60). |
Yam. VII, first determines in which beings such and such proclivities exist, and which proclivities, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI (vii). | Yam. VII, first determines in which beings such and such proclivities exist, and which proclivities, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI (vii). | ||
| − | According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas, as such, meant merely latent, hence karmically neutral qualities, which however Contradicts the Theravāda conception. Cf. Guide V, 88, 108, 139. | + | According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas, as such, meant merely latent, hence karmically neutral qualities, which however Contradicts the [[Theravāda]] conception. Cf. Guide V, 88, 108, 139. |
| + | Anusaya: The 7 'latent tendencies', hidden inclinations, or latent liabilities are: | ||
| + | The latent tendency to sense-[[Greed]] [[Kāma]]-[[Rāga]] [[Samyojana]], | ||
| + | The latent tendency to aversion [[Patigha]], | ||
| + | The latent tendency to speculative opinion [[Ditthi]], | ||
| + | The latent tendency to skeptical [[Doubt]] vicikicchā, | ||
| + | The latent tendency to conceit & pride [[Māna]], | ||
| + | The latent tendency to [[Craving]] for continued existence [[Bhava]]-[[Rāga]], | ||
| + | The latent tendency to [[Ignorance]] avijjā D. 33; A. VII, 11, 12. | ||
| + | |||
| + | These things are called 'latent tendencies' since, in consequence of their endurance, they ever and again - [[Life]] after [[Life]]- tend to become the conditions for the arising of ever new sense-[[Greed]], etc. Vis.M XXII, 60. | ||
| + | |||
| + | Yam. VII, first determines in which beings such and such latent tendencies exist, and which latent tendencies, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI vii. According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas as such, meant merely latent, hence kammically neutral qualities, which however contradicts the [[Theravāda]] conception. Cf. Guide V, 88, 108, 139. | ||
| + | </poem> | ||
{{R}} | {{R}} | ||
[http://www.palikanon.com/english/wtb/a/anusaya.htm palikanon.com] | [http://www.palikanon.com/english/wtb/a/anusaya.htm palikanon.com] | ||
| − | + | {{PaliTerminology}} | |
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
Latest revision as of 12:48, 27 April 2014
the 7 'proclivities', inclinations, or tendencies are: sensuous Greed (Kāma-Rāga, s. Samyojana), grudge (Patigha), speculative opinion (Ditthi), sceptical Doubt (vicikicchā), conceit (Māna), Craving for continued existence (bhavarāga), Ignorance (avijjā) (D.33; A.VII.11-12).
"These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend to become the conditions for the arising of ever new sensuous Greed, etc. (Vis.M. XXII, 60).
Yam. VII, first determines in which beings such and such proclivities exist, and which proclivities, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI (vii).
According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas, as such, meant merely latent, hence karmically neutral qualities, which however Contradicts the Theravāda conception. Cf. Guide V, 88, 108, 139.
Anusaya: The 7 'latent tendencies', hidden inclinations, or latent liabilities are:
The latent tendency to sense-Greed Kāma-Rāga Samyojana,
The latent tendency to aversion Patigha,
The latent tendency to speculative opinion Ditthi,
The latent tendency to skeptical Doubt vicikicchā,
The latent tendency to conceit & pride Māna,
The latent tendency to Craving for continued existence Bhava-Rāga,
The latent tendency to Ignorance avijjā D. 33; A. VII, 11, 12.
These things are called 'latent tendencies' since, in consequence of their endurance, they ever and again - Life after Life- tend to become the conditions for the arising of ever new sense-Greed, etc. Vis.M XXII, 60.
Yam. VII, first determines in which beings such and such latent tendencies exist, and which latent tendencies, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI vii. According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas as such, meant merely latent, hence kammically neutral qualities, which however contradicts the Theravāda conception. Cf. Guide V, 88, 108, 139.
