Karteikarten
2. Insight
Karten in diesem Stapel (56)
- 1Samsara and MokshaSamsara: Refers to the cycle of suffering found both across and within the different realms of existence
Moksha: Refers to release from the cycle of rebirth impelled by the Law of Karma (in Hinduism and Jainism) - 2The Wheel of LifeDepicts different Buddhist ideas of suffering, such as the Six Realms and Dependent Origination
- 3Mara and YamaMara: Distracts those on the Noble Eightfold Path; he attempted to prevent the Buddha's enlightenment
Yama: Holds the Wheel of Life in his arms and teeth, keeping the cycle of samsara revolving - 4The Six Realms of ExistenceDescribes states which we may find ourselves in, either metaphorically, psychologically, or literally
- 5The Devas RealmKarmic Cause: Pride
Divine beings live in a paradise achieved by good deeds, though their misery lies in their eventual realisation of their errors
They are still subject to old age and death, albeit over thousands of years
Buddha: Plays the melody of impermanence on a lute, reminding them of their limited pleasures - 6The Asura RealmKarmic Cause: Jealousy, envy
Semi-divine beings war against the gods out of jealousy
Their suffering manifests as endless anvy and insatiable ambition
Buddha: Holds a flaming sword, representative of wisdom - 7The Human RealmKarmic Cause: Desire
Characterised by suffering in the repeated cycle of birth, sickness, old age, and death
This realm is significant to Buddhism, as it provides the greatest opportunity for achieving enlightenment
Buddha: Holds an alms bowl of a wandering monk - 8The Animal RealmKarmic Cause: Ignorance, delusion
Characterised by its brutalist, and oppression from other beings
They devour each other, so they either prey or are prey
Buddha: Offers the dharma, which is symbolic of hope and enlightenment - 9The Pretas RealmKarmic Cause: Greed, craving
'Hungry ghosts' of long necks and large bellies can not quench their thirsts, as their thirsts disappear before them
Buddha: Offers a jar of nectar to soothe their cravings - 10The Naraka RealmKarmic Cause: Hatred, anger
Beings are tormented as they burn or freeze in one of many hells, or suffer other horrific deaths
Buddha: Bears a flame to bring light and hope to those who suffer - 11PunabbhavaRefers to rebirth or rebecoming
- 12Hindus on RebirthSuggest that rebecoming is when an individual's 'atman' moves from one body to another
- 13Nagasena on RebirthNagasena explains rebecoming to King Milinda:
He demonstrates that Milinda's current self is neither the same nor different to his earlier selves
Likewise, a lamp's flame during the last watch of a night is neither the same nor different to the flame of the first watch - 14Buddhists on DeathSuggest that one must recognise that enlightenment may not be possible in this life, so death is something to look forward to
- 15Theravadins on TulkusTheravadin Buddhists believe lamas can influence their future birth, so a search is made for their karmic successor; a 'tulku'
- 16The Triple FiresConsist of ignorance, greed, and hatred (or delusion, craving, and aggression)
- 17IgnoranceRepresented by a pig, ignorance is when we refuse to maintain an open mind and adopt a wider outlook
Manifestations: Ignorance brings about negative consequences in itself, though does influence greed and hatred also - 18GreedRepresented by a cockerel, the Buddha identified three types of craving:
- Craving for Sense Objects (e.g. alcohol)
- Craving for Existence (i.e. desire to live)
- Craving for Non-Existence (i.e. non-desire to live)
Manifestations: Has long-term karmic effects; suicide may leads to longer in samsara, and alcohol may result in disease and more suffering - 19HatredRepresented by a snake, types of anger include:
- 'Hot' Anger: e.g. assaulting someone
- 'Cold' Anger: e.g. ignoring someone who has annoyed you - 20Rising and FallingRefers to how people ascent or descend through karmic states:
- White Path: Good actions which lead to better rebirths, closer to liberation
- Dark Path: Bad actions (i.e. motivated by the Triple Poisons) which lead to poorer rebirths, further from liberation - 21KarmaLiterally translates to 'action', which can be either good or bad
- 22Volitional and Intentional ActionsVolitional Actions: Motivates by an intent to achieve a goal, which will bring about either good or bad consequences
Intentional Actions: Morally neutral actions which have been carefully considered, e.g. getting out of bed and brushing your teeth - 23The Law of KarmaRefers to a natural law of cause and effect, which ensures that good actions are met with good consequences, and bad actions are met with bad consequences
- 24Seeds and FruitsAs soon as a volitional act is performed, a karmic seed is planted
This seed with bear fruit later on, either in their current life or after several lifetimes
They may even be born into higher or lesser states of being - 25The Buddha on KarmaStates that "What we are today comes from our thoughts of yesterday"
- 26Reward and PunishmentBecause karma is not operated by an external power, it cannot be talked about as a form of reward or punishment
Instead, karma is governed by a natural law of cause and effect - 27The Buddha and Rahula on FreewillThe Buddha: Stated that the Law of Karma provides us with enough freewill to shape out future
Walpola Rahula: Says the mind "...can be controlled and developed like any other faculty" - 28PaticcasamuppadaCarried out on the basis of ignorance, and occurs across and/or within lifetimes
Each nidana is dependent upon the previous one for its arising - 29Ignorance - The First NidanaRepresented by a blind man
This is symbolic of spiritual blindness, particularly the Four Noble Truths - 30Impulses - The Second NidanaRepresented by a potter
Much like a potter's actions mould their pots, an individual's actions shape their karma - 31Consciousness - The Third NidanaRepresented by a monkey jumping from branch to branch
This symbolises how we often have a tendency to switch our focus from one thing to another, so we must 'tame the monkey mind' - 32Mind and Body - The Fourth NidanaRepresented by a boat with two people; Mind and Body
Mind punts the boat along a river of cravings, whilst Body is a passive passenger - 33Six Sense Spheres - The Fifth NidanaRepresented by a house with five windows and a door
Each entrance is a sense (including the mind) which perceives the world, and our experience is limited by these senses - 34Contact - The Sixth NidanaRepresented by a man and a woman embracing
This demonstrates how feeling is produced as a result of contact between sense organs and sensory objects - 35Feeling - The Seventh NidanaRepresented by an eye pierced by an arrow
This arrow represents how sense objects often evoke strong feelings, either of pain or pleasure - 36Craving - The Eighth NidanaRepresented by a man taking a drink from a woman
This illustrates how craving leads to thirsts, which only has a negative effect on us; we must therefore learn to practice mindfulness
Damien Keown: We can have wrong desires which fetter, and right desires which liberate - 37Grasping - The Ninth NidanaRepresented by a man (or a monkey) taking fruits from a tree
This illustrates how we internalise thoughts of craving, to the extent that they lead to clinging - 38Becoming - The Tenth NidanaRepresented by a pregnant woman
This symbolises how our karma has been fully potentialised, though has not yet manifest - 39Birth - The Eleventh NidanaRepresented by a woman giving birth
This is symbolic of a painful business, and serves as a reminder of how dukkha cannot be avoided in any life - 40Ageing and Death - The Twelfth NidanaRepresented by a corpse ready for yet another rebirth
This ultimately occurs as a result of ignorance, and a failure to acknowledge the wider truth - 41Denise Cush on Dependent OriginationDependent origination is "brought about by a collection of interrelated causal conditions"
- 42Buddhists on Dependent OriginationRecognition of the nidanas is essential to eliminating suffering, and was what allowed the Buddha to attain enlightenment
- 43The Buddha on InterconnectednessThe Buddha taught that all things are interconnected, arise in dependence on conditions, and lack permanent, inherent existence
- 44The Three Marks of ExistenceExperience of anicca, dukkha, and anatta, constitute a samsaric being
- 45DukkhaTranslations include suffering and the unsatisfactoriness of a conditioned existence
Walpola Rahula says it also conveys deeper ideas such as imperfection and insubstantiality - 46The Three Categories of DukkhaOrdinary Suffering: Includes old age, sickness, death, and not getting what one wants
Suffering Arising from Change: Refers to how we suffer when things beyond our control change, such as poverty
Suffering of a Conditioned Existence: Occurs as a result of attachment to the 'self', and allowing dukkha to affect us - 47Types of Unavoidable SufferingPhysical: Sickness, old age, and death
Mental: Separation from pleasant things and contact with unpleasant things - 48Buddhists on DukkhaDukkha offers a pessimistic view of life which needs to be reflected, therefore acting as a motive for attaining enlightenment
- 49AniccaRefers to how everything around us is impermanent and constantly changing
- 50Gross and Momentary AniccaGross Level: Includes things we experience, such as the weather, social changes, and people dying
Momentary Level: Refers to how all things, though subtly, are constantly changing - 51Anicca and DukkhaAnicca links to dukkha, as impermanence is often the cause for our suffering
- 52Anicca and AnattaAnicca links to anatta, due to the emphasis on a changing 'non-self'
- 53AnattaRefers to the idea that given all things are impermanent, we cannot have a fixed 'self'
- 54Eternalism and AnnihilationismEternalism: The belief that there is an eternal aspect of identity, such as an 'atman'
Annihilationism: The belief that each and every one of us is doomed to totally disappear from existence as we die
Anatta is therefore a middle point between these, as our bodies remain neither the same nor different following death - 55The Five Skandhas1. Form/Matter: Physical things, including our bodies, sense organs, and sense objects; for example, eyes seeing a snake
2. Feeling/Sensation: Consciousness is produced by sensations experienced through contact with sense objects; for example,
3. Perceptions: Being able to attach descriptions to sensory experience
4. Mental Formations: Means reacting to sense objects, often in a habitual, regular pattern; for example, seeing a snake will evoke the aggregate of feeling
5. Consciousness: Awareness of an object and discrimination of its components - 56Nagasena's Chariot AnalogyNagasena informs King Milinda that no individual part of a chariot, be it the wheels, axle, or framework, make it a chariot
Therefore, a chariot is a concept made so by the sum of its parts, much like a person is a person because they carry the Five Skandhas
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- A level Religious Studies (3. Developments in Buddhist Thought) Karteikarten am 2. Insight, erstellt von Jordan Best am 16/11/2017.
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- Jordan Best
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