We should recognize the destructive elements within us — our afflictive emotions and distorted perspectives — and understand them thoroughly.
|
|
Training of the mind, which is the true meaning of meditation, is crucial for dealing effectively with deluded thought and afflictive emotions that are the causes of suffering.
|
|
Such is the spirit of meek and unmurmuring submission in which we ought to receive the dispensations of God, however severe and afflictive.
|
|
Regarding ultimate reality, Wallace further notes, > In terms of ultimate reality, the cosmos and the individual are also of the > same nature, the nature of gnosis (jñāna), which manifests in the form of > emptiness (sunyata-bimba). Those who are free of the afflictive and > cognitive obscurations nondually perceive the world as the form of emptiness > in a nondual manner; that is, they perceive the world as an inseparable > unity of form and emptiness. On the other hand, ordinary sentient beings, > whose perception is influenced by the afflictive and cognitive obscurations, > see the world in a dual fashion, as something other than themselves. They > see the world as an ordinary place inhabited by ordinary sentient beings.
|
|
On the fourth level, the "Radiant Intellect", bodhisattvas cultivate the perfection of effort and eliminate afflictions. According to Wonch'uk, this level is so named because fourth bhumi bodhisattvas "constantly emit the radiance of exalted wisdom." He also cites Maitreya's Ornament for the Mahayana Sutras, which explains that bodhisattvas on this level burn up the afflictive obstructions and the obstructions to omniscience with the radiance of their wisdom.Wongch'uk, vol.
|
|
The unsearchableness of God's ways, and the Benefits of Afflictive Providence (Bristol). Though she made repeated claims to humility, these reflect a combative feminism. One sermon on the story of Jesus and the woman taken in adultery (John 8:1–11; the woman faces trial while her lover does not) notes the "vile partiality" of the Pharisees "in favour of their own sex".The Feminist Companion to Literature in English, ed.
|
|
The lamdré system is rooted in a very specific view, that the path and its result are contained within each other. All beings have an inherently enlightened nature; however, due to afflictive obscurations, they are prevented from recognizing this nature. The path to Buddhahood, then, aims at removing these obscurations and experiencing the liberated existence of nirvāṇa.Powers, J. (1995). Introduction to Tibetan Buddhism, 459-460 Jetsün Dragpa Gyaltsen summarized the path into five stages: 1\.
|
|
"The Foundation on Cognition" discusses "thought-consciousness or reflexive consciousness [manas] that arises subsequent to the five sensory perceptions", in terms of the same five points outlined above. It also explains citta, manas, vijñāna, the ālayavijñāna and the afflictive cognition (kliṣṭaṃ manaḥ), using the schema of the eight consciousness. This book also explains the 51 mental factors (caittasikā dharmāḥ), "agreeing with the arrangement that is also seen in the first chapter of Asaṅga's Abhidharmasamuccaya."Kragh 2013, pp. 61-62.
|
|
Irritation also has non-clinical usages referring to bothersome physical or psychological pain or discomfort. Irritation can also be induced by some allergic response due to exposure of some allergens for example contact dermatitis, irritation of mucosal membranes and pruritus. Mucosal membrane is the most common site of irritation because it contains secretory glands that release mucous which attracts the allergens due to its sticky nature. Chronic irritation is a medical term signifying that afflictive health conditions have been present for a while.
|
|
Besides promoting a general inclusiveness and non- sectarian attitude towards all the different Buddhist lineages and schools, Kongtrül was known to promote a shentong view of emptiness as the highest view. His view of Prasangika Madhyamaka is outlined in the following verse from the Treasury of Knowledge: > Conceptual imputations are abandoned; all things are merely designations. > Compounded phenomena are deceptive; nirvana is not deceptive. > The root of samsara is clinging to true existence, which generates the > obscuration of the afflictive emotions.
|
|
The Code of Offences and Penalties (French: Code des délits et des peines) was a criminal code adopted in revolutionary France by the National Convention on 25 October 1795 (the 3rd of Brumaire of the year IV under the French Republican Calendar). Containing 646 articles, the Code deals with judicial organization, criminal procedure as well as penalties. It is notable for suppressing afflictive penalties, with the exception of the death penalty, and for creating prison sentences, the harshest of which is known as the Peine de la Gêne, and consists of a fifty-year imprisonment in a windowless cell without any possibility of communication with either outside persons or inmates.
|
|
The 1980 Chilean Constitution states in its article 14 that "Foreigners residing in Chile for more than five years and who comply with the requirements prescribed in the first paragraph of Article 13, may exercise the right to vote in the cases and in the manner determined by law.". Article 13 states that "Citizens are those Chileans who have reached the age of eighteen years and who have never been sentenced to afflictive punishment.". A 2005 constitutional reform introduced a second line to article 14, by which eligibility rights of naturalized citizens to run for office only occur 5 years after being granted a naturalization card.
|
|
Within the Madhyamaka school of Mahayana Buddhism, Candrakirti identifies the self as: Buddhapālita adds, while commenting on Nagārjuna's Mūlamadhyamakakārikā, For the Madhyamaka Buddhists, 'Emptiness' (also known as Anatta or Anatman) is the strong assertion that all phenomena are empty of any essence, and that anti-essentialism lies at the root of Buddhist praxis and it is the innate belief in essence that is considered to be an afflictive obscuration which serves as the root of all suffering. However, the Madhyamaka also rejects the tenets of Idealism, Materialism or Nihilism; instead, the ideas of truth or existence, along with any assertions that depend upon them are limited to their function within the contexts and conventions that assert them, possibly somewhat akin to Relativism or Pragmatism. For the Madhyamaka, replacement paradoxes such as Ship of Theseus are answered by stating that the Ship of Theseus remains so (within the conventions that assert it) until it ceases to function as the Ship of Theseus. In Nagarjuna's Mulamadhyamakakarika Chapter XV examines essence itself.
|
|