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Meditation > Exam 2 > Flashcards

Exam 2 Flashcards

1
Q

Dramatis Personae definition

A

The “characters” of Buddhism

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2
Q

List of Dramatis Personae

A
  • 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
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3
Q

The Historical Buddha

A

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)

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4
Q

Cosmology in the Ancient Indian Ascetic Traditions

A
  1. Saṃsāra: the Wheel of Rebirth
  2. Karma: the Actions that Cause One to be Reborn
  3. Liberation from Saṃsāra: the Goal of Asceticism
  4. Path to Liberation through Renunciation
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5
Q

Samsara definition

A
  • 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).
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6
Q

Karma definition

A
  • 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
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7
Q

Liberation from Samsara definition

A
  • (moksha or nirvana) is the ultimate goal, representing the cessation of the cycle of rebirth and the attainment of eternal peace or freedom
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8
Q

Path to Liberation through Renunciation definition

A
  • Sannyasa: The deliberate rejection of worldly attachments, desires, and material possessions to focus on spiritual goals.
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9
Q

The Four Noble Truths (Basic)

A
  1. The Truth of Suffering: “All is suffering.”
  2. The Truth of Its Cause: “Suffering has a cause.”
  3. The Truth of Its Cessation (nirodha/nirvāṇa); “There is an end to suffering.”
  4. The Truth of the Path: “One ends suffering by following the Buddhist path.”
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10
Q

The Truth of Suffering (dukkha) (Details)

A

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)

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11
Q

The Truth of Its Cause (samudaya) (Details)

A

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)

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12
Q

The Truth of Its Cessation (Details)

A

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)

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13
Q

The Truth of the Buddhist Path (Details)

A

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)

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14
Q

Conclusion of Intro to Buddhism

A

Self (ātman, bdag) and Non-Self (anātman, bdag med)

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15
Q

Buddhist Meditation: The Basics

A

Meditation (bhāvanā, sgom) means “training,” “cultivation,” or “habituation.”
Meditation (sgom) comes after listening to (thos) and reflecting on (gsam) what is taught.

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16
Q

Types of Meditation in Buddhism

A

“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

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17
Q

Techniques and States of Meditation

A
  1. 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
  2. Absorption - deep states of meditative focus where the mind becomes completely absorbed in a single object of meditation, leading to intense concentration and tranquility
  3. Concentration - focusing attention completely on a single object or task, leading to a unified, stable, and undistracted mind
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18
Q

Meditation, Study, and Application

A
  • 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.)
19
Q

The Four Foundations of Mindfulness

A
  1. One’s Body
  2. One’s Feelings
  3. One’s Mind
  4. 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)
20
Q

The Practice of Mindfulness

A
  1. To develop awareness
  2. To abide without clinging
  3. To contemplate the nature of arising and passing away
21
Q

Concentration definition #1

A
  1. Concentration is “developed by one who has taken their stand on virtue…
  2. Who has been purified by the suppression of desire…
  3. And perfected by observance of ascetic practices” (III.1)
22
Q

Concentration definition #2

A
  1. Concentration (samādhi) is a “profitable unification of mind” (III.2).
  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).
23
Q

Preliminaries to the Development of Concentration

A
  1. Severing the Ten Impediments
    a. Cultivating Indifference – Equanimity
    b. Discernment of Spirits
  2. Finding a “Spiritual Friend” to Teach One Meditation
    a. Qualifications: An arhat, a non-returner, a once-returner, etc.
    b. Temperament: faithful, intelligent, speculative
24
Q

Developing Concentration through Meditation

A
  1. General Meditations (III.57–59)
    a. Developing lovingkindness
    b. Developing mindfulness of death
  2. 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
25
Q

The Three Principal Aspects of the Path

A
  1. The Determination to Abandon Saṃsāra (wanting to escape the endless cycle of birth, death and rebirth)
  2. Awakening the “Mind of Enlightenment” (aspiration to attain full enlightenment not just for one’s own sake but for the benefit of all sentient beings)
  3. The Direct Cognition of “Emptiness” (Understanding emptiness is the key to realizing the true nature of reality)
26
Q

First Meditation: Leisure and Opportunity

A
  1. Identifying Leisure and Opportunity
  2. Contemplating the Importance of Leisure and Opportunity
  3. Contemplating the Difficulty of Attaining Leisure and Opportunity
27
Q

Second Meditation: Death

A
  1. Death is Certain
  2. One’s Life cannot be Extended
  3. Time for Meditation is Limited
  4. The Time of Death is Unknown
  5. The Ways to Die are Innumerable
  6. The Body is Fragile
  7. When Death Comes, Nothing Will Help Except Meditation
    a. Your friends will not help.
    b. Your resources will not help.
    c. Your body will not help.
28
Q

Third Meditation: Your Next Life

A
  1. The Suffering of Those in Hell
  2. The Suffering of Ghosts
  3. The Suffering of Animals
  4. The Suffering of Demi-Gods
  5. The Suffering of Gods
29
Q

The Six Realms

A
  1. Gods
  2. Demi-gods
  3. Human beings
  4. Animals
  5. Hungry Ghosts
  6. Hell beings
30
Q

The Three Poisons

A
  1. Attachment
  2. Aversion
  3. Ignorance
31
Q

Six Virtues or “Perfections”

A
  1. Generosity
  2. Discipline
  3. Patience
  4. Perseverance
  5. Meditative Stabilization
  6. Insight
32
Q

First Meditation: The Seven Cause-and-Effect Personal Instructions

A
  1. Recognizing all sentient beings as your mother.
  2. Recalling their kindness.
  3. Wishing to repay their kindness.
  4. Cultivating love for all sentient beings.
  5. Cultivating compassion for all sentient beings.
  6. Cultivating a whole-hearted resolve.
  7. Generating the mind (or “spirit”) of enlightenment.
33
Q

Second Meditation: Exchanging Self and Other: “Giving and Taking”

A
  1. May I take on their sufferings
  2. May I give them blessings
34
Q

Meditative Stabilization Characteristics

A

Mental state cultivated through deep meditation, following
1. Clear, vivid, one-pointed (The mind becomes focused and unified, experiencing the object of meditation with clarity and precision.)
2. Non-discursive (Thought processes and conceptualizations cease, and the mind simply experiences the object without mental elaboration.)
3. Blissful (A deep sense of inner peace and contentment arises, stemming from the stillness and clarity of the mind.)

35
Q

Wisdom

A
  1. Necessary for enlightenment (critical for liberation because it leads to the understanding of the true nature of reality, including impermanence, suffering, and non-self. It is through wisdom that one overcomes ignorance and delusion, which bind one to saṃsāra.)
  2. Empty (True wisdom involves the realization of emptiness (śūnyatā)—the understanding that all things, including the self, are empty of inherent, unchanging existence. This insight into emptiness is the key to overcoming attachment and achieving freedom from suffering.)
36
Q

Training in Meditation

A
  1. Preconditions
    a. One practices in an appropriate place
    b. Has little desire
    c. Is content
    d. Gives up most activities (shopping, socializing, hobbies, unnecessary tasks)
    e. Is ethical
    f. Rids oneself of thoughts of desire
  2. Posture
    a. Legs (crossed)
    b. Eyes (softly focused)
    c. Back (straight)
    d. Shoulders (back)
    e. Head (tucked)
    f. Jaw (relaxed)
    g. Tongue (touching front teeth)
    h. Breath (gentle)
37
Q

Training in Wisdom: Meditation on Emptiness

A

Things do not possess an independent, permanent essence, but are dependent on their parts and conditions.
1. There is no chariot which is other than its parts.
2. There is no chariot which is the same as its parts.
3. There is no chariot which possesses its parts.
4. There is no chariot which depends on its parts.
5. There is no chariot upon which the parts depend.
6. There is no chariot which is the collection of its parts.
7. There is no chariot which is the shape of its parts.

38
Q

The Great Perfection

A

The Great Perfection is a profound and direct path to enlightenment. It emphasizes realizing the primordial (primeval) nature of mind and the intrinsic purity of all phenomena.
- Truth Body: Samantabhadra (he formless, primordial essence of Buddhahood, representing the ultimate, timeless reality of pure awareness and emptiness, beyond all conceptualization.)
- Enjoyment Body: Vajrasattva (the form of blissful wisdom experienced by advanced bodhisattvas, embodying the manifestation of enlightened qualities in a perceptible and radiant form.)
- Manifestation Body: Garap Dorje (the physical, tangible form of an enlightened being, through which teachings are transmitted to sentient beings and enlightenment is made accessible in the world.)

39
Q

Dream Yoga: Two Fundamental Analogies

A
  1. Life is like a dream
  2. Sleep is like death
40
Q

Life is a Dream

A
  • Dualism (‘self’ and ‘other’) (Life and dreams create a sense of separation between “self” and “other,” leading to attachment and aversion.)
  • The Three Poisons (attachment/grasping/desire, aversion, and ignorance) (distort our perception of reality, both in life and dreams.)
  • Karma (actions and their results) (Our actions in life, whether good or bad, have consequences that shape our experiences, similar to how karma affects our dreams.)
41
Q

Dream Yoga

A
  1. Dreams and Spiritual Direction (Dreams can guide spiritual growth by offering insights into one’s path and challenges.)
  2. Dreams and the Reception of Teachings (Dreams may serve as a medium for receiving wisdom and teachings from enlightened beings or inner guidance.)
  3. Dream Practice: Awareness and Lucid Dreaming (Practicing awareness in dreams, including lucid dreaming, helps develop control over the mind and spiritual clarity.)
42
Q

Types of Dreams

A
  1. samsaric dreams (lucid or nonlucid)
  2. dreams of clarity (lucid or nonlucid)
  3. clear light dreams (lucid)
43
Q

Karma in Dreams

A
  1. Karma and Obscuration (Our ignorance and mental distractions (obscurations) cloud our understanding of reality, creating confusion in both life and dreams.)
  2. Karma as Conditioning (positive and negative) (Karma conditions us through our actions, creating habitual patterns that influence both our waking life and dreams.)
  3. Karma and Dreams (Dreams reflect unresolved karma, showing how our past actions and emotions manifest in the dream state.)
  4. Karma and Rebirth (Just as karma shapes our dreams, it also shapes our future lives, continuing the cycle of rebirth.)

Meditation (1 decks)

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