opposite to diligence [25]) to analyse a person. (5) Paying attention or taking to mind (yid-la byed-pa) engages (jug-pa) the mental activity with the object. 41. The untrained mind is stupid. Automatically arising ones occur without such a basis. With laziness, the mind does not go out to or engage with something constructive because of clinging to the pleasures of sleep, lying down, relaxing, and so on. Concealment - hiding one's negative qualities when others with A mental continuum (sems-rgyud, mind-stream) is an individual everlasting sequence of moments of mental activity. The conceptual is the "normal" mind aspect we use to survive in daily life, Educational technology. Without software (mind), the hardware and is it related Brain chemistry. The Four Buddhist Tenet Systems Regarding the Self - Part 1 of 2, Conceptual Cognition and Number of Valid Ways of Knowing, Commentary on Compendium of Ways of Knowing Geshe Ngawang Dhargyey - Part 4 of 7, Congruent and Noncongruent Affecting Variables. They occur only during conceptual cognition and are accompanied by either an interpolation or a repudiation. The preceding interpolation either exaggerates the good qualities of the desired object or adds good qualities that it lacks. - the five sense consciousnesses Gelugpa interprets these mental holograms as being fully transparent and that cognition of an external commonsense object is through them. Sautrantika-Svatantrika-Madhyamaka and Prasangika-Madhyamaka reject even its conventional existence (tha-snyad-du yod-pa). Sir Karl Raymund Popper, Previous Alternatively, it may arise from applying ourselves (sbyor-byung) to listening to or reading scriptural texts, pondering their meaning, or meditating on their correctly comprehended meaning. (2) Regret (gyod-pa) is a part of naivety. Disbelieving a fact that is based on reason, such as disbelieving behavioral cause and effect. allowing distraction An example of a principal awareness is bodhichitta. 2. (8) Concealment of shortcomings or hypocrisy (g.yo) is a part of longing desire and naivety. If we examine this more closely, we will 43. The 52 Mental Factors (cetasika) Universal mental factors Occasional mental factors Unwholesome mental factors 1. According to Vasubandhu, this disturbing attitude may regard the samsara-perpetuating aggregates, based on which any of the above three deluded outlooks is produced, with the discordant attention that they are totally clean by nature or a source of true happiness. Pride The Madhyamaka schools follow Asangas version. It characterizes the type of cognition that is occurring.. The Karma Kagyu and Sakya traditions teach focusing on a visual object, such as a Buddha statue, as a method for gaining shamatha (a stilled and settled state of mind). In other words, the object of fixation needs to be something specified by Buddha as constructive. In Treasure House of Special Topics of Knowledge, Vasubandhu specified forty-six mental factors; while in his Discussionof the Five Aggregate Factors (Phung-po lnga rab-tu byed-pa, Skt. mental events are said to be in the nature of clarity and luminosity. Regret - makes mind unhappy when regarding a previously done action Although software needs to be imprinted or registered in something like the Based on longing desire, hostility, naivety, or laziness, not caring is the state of mind not to engage in anything constructive and not to restrain from activities tainted with confusion. The conceptual categories constitute the conceptual framework that this deluded outlook tightly holds on to. Asanga called this set of five disturbing deluded outlooks on life (lta-ba nyon-mongs-can). see the pages on delusions. in terms of sun-like, moonlike and darkness. Shamelessness - consciously not avoiding evil, it supports all Among the disturbing emotions without an outlook, the exception is indecisive wavering and, among those with an outlook, the exceptions are holding a deluded outlook as supreme, an outlook of holding deluded morality or conduct as supreme, and a distorted outlook. It is respect for positive qualities or persons possessing them. to bear good things others have. Alternatively, they may be prohibited uncommendable actions (bcas-pai kha-na ma-tho-ba) neutral actions that Buddha prohibited for certain individuals and which we vowed to refrain from, such as eating after noon if we are a full monk or nun. Attachment / desire - definition: The method to develop our mind is summarised as study and meditation. hard-drive before it can do anything, in itself, a program represents a lot our hand: - This is physical contact, and (as we know from Western science) our nerve person, and seeking to return harm done to oneself basis for diligence and enthusiasm. According to Vasubandhu, this mental factor means having no sense of values. 31. In this simile, the body is the hardware and the mind Risk factors. It functions to make us not appreciate others or respect the good qualities of others (mi-gus-pa) and to prevent us from learning anything. or intention, searches for rough idea about the object. to know those sense impressions, and not get lost in them. 45. Mind and Mental Factors Dec 6, 2014 Photo by Harwig HKD Mind: clear and knowing. From among the various forms and levels of a deluded outlook toward a transitory network, it is based specifically on automatically arising grasping for me (ngar-dzin lhan-skyes). How should we deal with them in daily life? To make it peaceful. Note that sensory cognition is always non-conceptual, while mental cognition may be either non-conceptual or conceptual. It adds some level of decisiveness to distinguishing an object of cognition even if that level is extremely weak and may be either accurate or inaccurate. In other words, unawareness makes us stubborn in our certainty about something incorrect, insecure and unsure of ourselves, and stressed. root and secondary delusions It may consider its object concordantly (tshul-bcas yid-byed; correct consideration) as what it actually is or discordantly (tshul-min yid-byed; incorrect consideration) as what it is not. appear. The Chittamatra schools add two more types of primary consciousness to make their list of an eightfold network of primary consciousnesses (rnam-shes tshogs-brgyad): Alayavijnana is an individual consciousness, not a universal one, underlying all moments of cognition. It helps us to understand our anger, pride and jealousy, how to identify our negative states of mind. In Tibetan Buddhism, often the so-called 'clear-light mind' is mentioned. (16) Laziness (le-lo) is a part of naivety. the intellectual understanding that derives from knowledge, and with our (3) Care for how our actions reflect on others (khrel-yod) is the sense to refrain from negative behavior because of caring how our actions reflect on those connected with us. - peaceful mind, not being overpowered by delusions, no mental dullness or - the body The lack of naivety may arise as something acquired at birth (skyes-thob) from the ripening of karma. "What is the mind? Our feelings to repeat our past patterns of behavior. Mental factors will be explained below in accordance with three traditions: 1) the Abhidhamma Theravda tradition which mainly depends on Acariya Anuruddha's Abhidhammattha Sangaha[1], 2) the Abhidharma Mlasarvstivdin tradition, which mainly depends on Vasubandu's Abhidharmakoakrik, and 3) the Abhidharma Yogcra tradition which mainly dep. 40. The software needs to use the 'senses' of the hardware, like the keyboard, - Awareness, experience, in the sense that the presence of consciousness together with the sense organ and the object of the sense organ produces a sense experience or awareness. It is not taking seriously and thus not caring about the effects of our behavior. This deluded outlook derives from holding a deluded outlook of a transitory network, an extreme outlook, or a distorted outlook. to stop negative actions and perform positive actions Contact - the connection of an object with the mind, this may be Inattentiveness / lack of conscience - "distracted wisdom" after During non-conceptual sensory and mental cognition, the grasping for true existence is not manifest (mngon-gyur-ba). - This energy is then picked up by Primary Consciousness, which is possible. which we need to diminish and ultimately even eliminate for spiritual progress. Similarly, the more advanced our mind is, the ), 26. Derived from anger: Because of excessive attachment to our material gain and the respect we receive, and activated by wanting to deceive others, pretension is pretending to exhibit or claiming to have a good quality that we lack. Vanity / self-satisfaction - seeing one's good fortune giving one All Buddhist systems accept that there are at least six types of primary consciousness: Unlike the Western view of consciousness as a general faculty that can be aware of all sensory and mental objects, Buddhism differentiates six types of consciousness, each of which is specific to one sensory field or to the mental field. is the software. thinking is dependent upon our feelings. ", "In Pali, heart and mind are one word (citta), but in English we have Except for the Vaibhashika school of tenets, all other Indian Buddhist tenet systems (grub-mtha) assert that, other than a few exceptions, all disturbing emotions and attitudes have two levels: doctrinally based (kun-brtags) and automatically arising (lhan-skyes). Vedan 3. mind dark/heavy - like when going to sleep, coarse dullness is when the object our bodily senses cannot really be objective: people's ears are different, It is a phenonmenon that is not body, not substantial, Please note that the terminology can be confusing, as Considerateness / decency - avoids evil towards others, basis for Greed / avarice / miserliness - intense clinging to possessions the term 'Feeling' refers to something very specific here: : 1. Positive intention leads to joyful perseverance (brtson-grus) in obtaining the desired object or attaining the desired goal. physical and the mental aspects. Of Collective Consciousness. 4. In fact, distinguishing here does not even know that the color is yellow or that the object is a spoon. According to Tsongkhapa and the Gelug-Prasangika school, a distorted outlook may also regard a false cause, a false effect, a false functioning, or a nonexistent phenomenon as true or existent. physical limits which the developers encounter. (1) Believing a fact to be true (dad-pa) focuses on something existent and knowable, something with good qualities, or an actual potential, and considers it either existent or true, or considers a fact about it as true. Thus, distinguishing differs greatly from recognition.. According to his Gelug Prasangika system, it focuses on the conventional me, which is imputed on a transitory network of our aggregate factors. five sense consciousnesses: visual, auditory, olfactory, gustatory, tactile mental consciousness From feeling comes reaction. the eyes are different etc., so how can someone ever claim to be an 'objective The ripenings include: A level of happiness is what we experience as the ripening of constructive karma, and a level of unhappiness is what we experience as the ripening of destructive karma. Vasubandhus list of fifty-one differs significantly from the Bon version with the same number. According to the non-Gelug Madhyamaka presentations, although the habits of grasping for true existence are present during non-conceptual sensory and mental cognition, the grasping is not present. [See: The Four Axioms for Examining a Buddhist Teaching]. According to Vasubandhu, an extreme outlook views the samsara-producing aggregate factors themselves as either lasting eternally or ending totally at death, with no continuity in future lives. many of the instructions of the mind are led to the other parts of the body, The emotional aspect of ourselves