Difference between revisions of "Asaṃprajanya"
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| − | [[Asaṃprajanya]] ([[Sanskrit]]; [[Tibetan]] phonetic: [[sheshyin]] minpa) is a [[Buddhist]] term that is translated as "[[inattentiveness]]", "non-alertness", etc. In the [[Mahayana]] [[tradition]], [[asaṃprajanya]] is defined the distracted {{Wiki|discrimination}} accompanying a {{Wiki|disturbing}} [[emotion]]. | + | [[Asaṃprajanya]] ([[Sanskrit]]; [[Tibetan]] phonetic: [[sheshyin]] minpa) is a [[Buddhist]] term that is translated as "[[inattentiveness]]", "[[non-alertness]]", etc. In the [[Mahayana]] [[tradition]], [[asaṃprajanya]] is defined the distracted {{Wiki|discrimination}} accompanying a {{Wiki|disturbing}} [[emotion]]. |
[[File:202345 n.jpg|thumb|250px|]] | [[File:202345 n.jpg|thumb|250px|]] | ||
[[Asaṃprajanya]] is identified as: | [[Asaṃprajanya]] is identified as: | ||
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:Non-alertness [inattention] is the distracted {{Wiki|discrimination}} accompanying a {{Wiki|disturbing}} [[emotion]]. It results in a hasty and mindless engagement in the [[actions]] of the [[three doors]] without [[alertness]], and so [[forms]] the support for downfalls to occur. | :Non-alertness [inattention] is the distracted {{Wiki|discrimination}} accompanying a {{Wiki|disturbing}} [[emotion]]. It results in a hasty and mindless engagement in the [[actions]] of the [[three doors]] without [[alertness]], and so [[forms]] the support for downfalls to occur. | ||
The [[Abhidharma-samuccaya]] states: | The [[Abhidharma-samuccaya]] states: | ||
| − | :What is [[inattentiveness]]? It is it | + | :What is [[inattentiveness]]? It is it [[discriminating awareness]] which is simultaneous with and on the same level as the [[emotions]] and thereby is made inattentive regarding [[actions]] by [[body]], [[speech]], and [[mind]]. It has the [[function]] of providing a basis for falling from one's level of [[being]]. |
[[Alexander Berzin]] explains: | [[Alexander Berzin]] explains: | ||
| − | :[[Being]] | + | :[[Being unalert]] ([[shes-bzhin ma-yin-pa]]) is a {{Wiki|disturbing}}, deluded discriminating [[awareness]] associated with longing [[desire]] ([[raga]]), [[hostility]] ([[dvesha]]), or {{Wiki|naivety}} ([[moha]]), that [[causes]] us to enter into improper [[physical]], [[verbal]], or [[mental]] [[activity]] without [[knowing]] correctly what is proper or improper. Thus, we do not take steps to correct or prevent our improper {{Wiki|behavior}}. |
The significance of this [[mental factor]] is noted in the following verse from the ''[[Bodhicaryavatara]]'' (Chapter V, verse 26): | The significance of this [[mental factor]] is noted in the following verse from the ''[[Bodhicaryavatara]]'' (Chapter V, verse 26): | ||
Revision as of 11:26, 7 April 2014
Asaṃprajanya (Sanskrit; Tibetan phonetic: sheshyin minpa) is a Buddhist term that is translated as "inattentiveness", "non-alertness", etc. In the Mahayana tradition, asaṃprajanya is defined the distracted discrimination accompanying a disturbing emotion.
Asaṃprajanya is identified as:
- One of the twenty secondary unwholesome factors within the Mahayana Abhidharma teachings
- The opposite of samprajanya (alertness, attentiveness, vigilance)
Definitions
Mipham Rinpoche states:
- Non-alertness [inattention] is the distracted discrimination accompanying a disturbing emotion. It results in a hasty and mindless engagement in the actions of the three doors without alertness, and so forms the support for downfalls to occur.
The Abhidharma-samuccaya states:
- What is inattentiveness? It is it discriminating awareness which is simultaneous with and on the same level as the emotions and thereby is made inattentive regarding actions by body, speech, and mind. It has the function of providing a basis for falling from one's level of being.
Alexander Berzin explains:
- Being unalert (shes-bzhin ma-yin-pa) is a disturbing, deluded discriminating awareness associated with longing desire (raga), hostility (dvesha), or naivety (moha), that causes us to enter into improper physical, verbal, or mental activity without knowing correctly what is proper or improper. Thus, we do not take steps to correct or prevent our improper behavior.
The significance of this mental factor is noted in the following verse from the Bodhicaryavatara (Chapter V, verse 26):
A person who is learned and has trust
But does not apply himself diligently
Will be sullied by falling from his status
Because the defect of not being watchful has clung to him.
