100 Sentences With "defilements" | Random Sentence Generator

If that language sounds a little Spanish Inquisition-y, I get it, but by "defilements" they mean negative thoughts, neurosis, anxiety and depression.

At a spiritual level, vipassana, which comes from the Pali word meaning to see things as they really are, is intended as a way of purifying the mind of all defilements.

If such a mind were contaminated > by adventitious defilements, then these naturally impure defilements would > become pure once they become associated with the naturally luminous mind. On > the other hand, if adventitious defilements remained to be impure, then a > naturally luminous mind would not become defiled by their presence. For them > the constantly evolving mind is in possession of defilements.

According to Tadeusz Skorupski, the Mahasamghika school held that the mind’s nature (cittasvabhva) is fundamentally pure (mulavisuddha), but it can be contaminated by adventitious defilements. In contrast, the Sarvastivada Vaibhasikas held that the mind was not naturally luminous. According to Skorupski for the Vaibhasikas, the mind: > is initially or originally contaminated by defilements, and must be purified > by abandoning defilements. For them a primordially luminous mind cannot be > contaminated by adventitious defilements.

We fall into liking and disliking, which in turn leads to the defilements, because we don't see tathata.

The defilements are seen as the root of existence (mūlaṃ bhavasya), since they produce karma, which in turn leads to further rebirths.Dhammajoti (2009) p. 325. The most fundamental defilements are known as the three unskillful roots (akuśala-mūla), referring to greed (rāga), hostility (pratigha) and ignorance (avidyā).Dhammajoti (2009) p. 334.

The study of the nature and function of spiritual paths is important to Abhidharma. For the Vaibhāṣikas the spiritual path is a gradual process of abandoning the defilements; there is no "sudden enlightenment".Dhammajoti (2009) p. 433. The analysis of the various spiritual paths provided by the Vaibhāṣika Abhidharma correspond to the abandoning of various defilements.

Don't ponder others -- Don't take pleasure contemplating others' > weaknesses. :Slogan 27. Work with the greatest defilements first -- Work > with your greatest obstacles first.

Actions and defilements result from representations > (vikalpa). These from false imagining (prapañca). False imagining stops in > emptiness (sunyata). (18.5)Bronkhorst (2009), p. 148.

Nirvāṇa is the absolute absence of karma and the defilements, the escape from the skandhas and all saṃsāric existence which attained by an arhat.Dhammajoti (2009), pp. 275-476.

The Sarvastivadins also held that nirvana was a real existent (dravyasat) which perpetually protects a series of dharmas from defilements in the past, present and future.Hwang, 2006, p. 42, 96.

A list of six defilements is found in some Buddhist Sanskrit sources and includes passion (raga), ill will (pratigha), conceit (mana), nescience (avidya), false view (kudrsti), and sceptical doubt (vichikitsa).

Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice. London: Century Paperbacks. p. 81 They are seen as having ended rebirth and all the mental defilements.

Vana means weaving and nir means negation. > As there is no weaving, it is called nirvana. In a way that one with thread > can easily be woven while one without that cannot be woven, in that way one > with action (karma) and defilements (klesa) can easily be woven into life > and death while an asaiksa who is without any action and defilements cannot > be woven into life and death. That is why it is called nirvana.

Owing to Tibetan influence, the Layap practice a mixture of Bon and Tibetan Buddhism. According to legend, Laya village is the spot where Ngawang Namgyal, the founder of Bhutan, first entered the country. Particularly unique among the Layap is the extensive tradition of "living defilements" (Dzongkha: soen drep), whereby a ritually impure person is ostracized from social activities. The Layap shun "living defilements" in order not to anger deities, and to avoid physical maladies and livestock plagues.

One is when it is covered with defilements and known as the "embryo of the Tathāgata" (Tathāgatagarbha). The other is when it becomes free from defilements, and is no more the "embryo", but the Tathāgata or Dharmakāya. The Mahābherīharaka Sūtra elaborates that at the time one becomes a Tathāgata, one dwells in Nirvana and may be referred to as "permanent", "steadfast", "calm", "eternal" and "self" (ātman). These contaminants are seen as extrinsic to, rather than inherent within, the essence of the being.

According to Wayman, the idea of the tathagatagarbha is grounded on sayings by the Buddha that there is something called the luminous mind (prabhasvara citta), "which is only adventitiously covered over by defilements (agantukaklesa)" The luminous mind is mentioned in a passage from the Anguttara Nikaya: "Luminous, monks, is the mind. And it is defiled by incoming defilements."Thanissaro Bhikkhu, trans. (1995). Pabhassara Sutta: Luminous, (Anguttara Nikaya 1.49-52) The Mahāsāṃghika school coupled this idea of the luminous mind with the idea of the mulavijnana, the substratum consciousness that serves as the basis consciousness.

Others such as the Jonang school and some Kagyu figures, see tathāgatagarbha as a kind of Absolute which "is empty of adventitious defilements which are intrinsically other than it, but is not empty of its own inherent existence".

Curzon Press, 1995, page 112. Attaining a purified citta corresponds to the attaining of liberating insight. This indicates that a liberated state of mind reflects no ignorance or defilements. As these represent bondage, their absence is described in terms of freedom.

Hwang, 2006, p. 91. The Abhidharmakosha, explaining the Sautrantika view of nirvana, states: > The extinction through knowledge is, when latent defilements (anusaya) and > life (janman) that have already been produced are extinguished, non-arising > of further such by the power of knowledge (pratisamkhya). Thus for the Sautrantikas, nirvana was simply the "non-arising of further latent defilement when all latent defilements that have been produced have already been extinguished." Meanwhile, the Pudgalavada school interpreted nirvana as the single Absolute truth which constitutes "the negation, absence, cessation of all that constitutes the world in which we live, act and suffer".

Many of the Upanisads display an awareness of the evils like raga or passion, avidya or nescience, moha or delusion, and ahankara or egoity. These thieves are also mentioned and condemned in some of the post-Buddhistic Upanisads such as the Prasna, Svetasvatara, Aitareya, Isa and Mundaka. The last-named text refers to 'the sages whose defilements have been destroyed' (ksinadosah), although it does not enumerate the 'defilements'. Long before these later Upanisads, also, leaders of sramanic philosophers had expounded soteriological techniques in which eradication of all evils and imperfections was considered sine qua non for ultimate release.

Dzogchen is concerned with the "natural state" and emphasizes direct experience. The state of nondual awareness is called rigpa. This primordial nature is clear light, unproduced and unchanging, free from all defilements. Through meditation, the Dzogchen practitioner experiences that thoughts have no substance.

Keown, Damien (1992/2001) "The Nature of Buddhist Ethics," p. 79-82, New York: Palgrave.Cox, Collett (1992/1994) “Attainment through Abandonment: The Sarvāstivāda Path of Removing Defilements”, in Paths to Liberation, The Mārga and Its Transformations in Buddhist Thought, R.E. Buswell jr. and R.M. Gimello (ed.), 63–105, Delhi: Motilal Banarsidass.

In the Pali Canon's discourses (sutta), kilesa is often associated with the various passions that defile bodily and mental states. In the Pali Canon's Abhidhamma and post- canonical Pali literature, ten defilements are identified, the first three of which – greed, hate, delusion – are considered to be the "roots" of suffering.

For example, there are three āsrava types: sensuality-outflow (kāmāsrava), existence-outflow (bhavāsrava) and ignorance-outflow (avidyāsrava); there are four clingings: sensuality-clinging (kāmopādāna), view-clinging (dṛṣṭy-upādāna), clinging to abstentions and vows (śīlavratopādāna), and Soul-theory-clinging (ātmavādopādāna); and there are five hindrances: (i) sensual-desire, (ii) malice, (iii) torpor-drowsiness (styāna-middha), (iv) restlessness-remorse (auddhatyakaukṛtya), and (v) doubt.Dhammajoti (2009) pp. 327-329. For Vaibhāṣikas, the elimination of the defilements thus begins with an investigation into the nature of dharmas (dharma-pravicaya). This examination is carried out in various ways, such as investigating how defilements arise and grow, what its cognitive objects are, and whether a defilement is to be abandoned by insight into the four noble truths (darśanapraheya) or by cultivation (bhāvanāpraheya).

These are mistakenly perceived as the defilements rather than the purity of the jewel itself, which is merely reflecting conditions around it. Thus Buddha-nature is not perceived and only the five skandhas are seen, which are then conflated with a sense of self in opposition to the Buddhist idea of anātman or no-self.

Dhammajoti (2009), p. 225. As seen in their list of dharmas, the Vaibhāṣikas classified caittas into various sub- categories based on various qualities. For example, the first classification, the universal dharmas (mahābhūmika), are so called because they exist in all types of citta. Then there are also universal good dharmas (kuśala mahābhūmikā) and universal defilements (kleśa).

Dhammajoti (2009) p. 256. Also, arhats have subtle traces (vāsanā) that the defilements have left behind after they have been abandoned.Dhammajoti (2009) p. 357. Thus, for Vaibhāṣikas, arhats are said to have a certain non-defiled ignorance (akliṣṭājñāna), which Buddhas lack. Furthermore, a Buddha has both omniscience (sarvajñā) and ‘wisdom of all modes’ (sarva‑ākāra‑jñāna), i.e.

The āsavas are mental defilements that perpetuate samsara, the beginningless cycle of rebirth, dukkha, and dying again. Carr and Mahalingam: Bikkhu Bodhi: De Silva further explains: The word canker suggests something that corrodes or corrupts slowly. These figurative meanings perhaps describe facets of the concept of āsava: kept long in storage, oozing out, taint, corroding, etc.

Furthermore, Kongtrül states: > The ultimate truth is the primordial wisdom of emptiness free of > elaborations. Primordial wisdom is there in its very nature and is present > within the impure, mistaken consciousness. Even while consciousness is > temporarily stained, it remains in the wisdom nature. The defilements are > separable and can be abandoned because they are not the true nature.

These deities come in peaceful (shiwa) and fierce (trowo) forms.Samuel 2012, p. 69. Tantric texts also generally affirm the use of sense pleasures and other defilements in Tantric ritual as a path to enlightenment, as opposed to non-Tantric Buddhism which affirms that one must renounce all sense pleasures.Kapstein, Matthew T. Tibetan Buddhism: A Very Short Introduction.

The first two in the list of five hindrances, sensuous desire (kamacchanda) and ill will or malice, are the same as the first two in the list of five evils mentioned in the Sikh canon. Likewise, belief in a permanent individuality (satkayadrsti), sensual passion (kamaraga), ill will, conceit (mana) and nescience (avidya), included in the Buddhist list of ten fetters, are comparable to egotism, lust, wrath, pride and delusion or attachment of Sikh enumeration. The third Buddhist list of ten 'defilements' (Pali kilesa, Punjabi kalesh and Skt. klesa), includes the following: greed (lobha), hatred (dosa), delusion (moha), conceit (mana), false views, sceptical doubt, sloth, distraction, shamelessness and recklessness. In this list, again, the first four defilements are nearly identical with those included in the list of' ‘five evils' minus lust (kama).

Bhikkhu Bodhi states: :The twofold malleability has the characteristic of the subsiding of rigidity (thambha) in the mental body and consciousness, respectively. Its function is to crush rigidity. It is manifested as non- resistance, and its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilements as wrong views and conceit, which create rigidity.

The Jaina sources also contain details concerning evils and defilements. All the five evils of the Sikh list are found repeatedly mentioned in the sacred literature of Jainism. The Avasyakasutra has a list of eighteen sins which includes among others wrath (krodha), conceit, delusion (maya), greed, and ill will. The standard Jaina term for evil is 'dirt' or 'passion' (kasaya).

Bledric may also appear in one of the Welsh Triads. Triad 69, the 'Three Defilements of the Severn' give the second as 'the gift of Golydan from Einiawn son of Bedd, king of Cornwall',Mariboe, Knud. Encyclopaedia of the Celts. 1994, although given the genealogy of Caradoc of Llancarfan, this could be his supposed son Bleddyn who was recorded as father of Ednowain.

Pilgrims prostrating at the Jokhang, Lhasa In Vajrayana Buddhism, prostrations are often performed before meditation or teachings, but can form a separate practice by itself. Prostrations are seen as a means of purifying one's body, speech and mind of karmic defilements, especially pride.Tromge (1995), p. 87. Prostrations are used in tandem with visualization and can be used to express reverence to Guru RinpocheTromge (1995), pp. 88-9.

Purity (Pali: Vissudhi) is an important concept within much of Theravada and Mahayana Buddhism, although the implications of the resultant moral purification may be viewed differently in the varying traditions. The aim is to purify the personality of the Buddhist practitioner so that all moral and character defilements and defects (kleśas such as anger, ignorance and lust) are wiped away and nirvana can be obtained.

While the abandonment of a dharma happens at once and is not repeated, the acquisition of disconnection can take place over and over again, reflecting deeper and firmer spiritual progress.Dhammajoti (2009) p. 347. This is important because as Dhammajoti notes, Vaibhāṣikas affirm that "freedom from duḥkha must be gained by gradually and systematically abandoning the defilements" and reject the view that awakening happens abruptly.Dhammajoti (2009) p. 352.

Initially Ajahn Mun's teachings were met with fierce opposition, but in the 1930s his group was acknowledged as a formal faction of Thai Buddhism, and in the 1950s the relationship with the royal and religious establishment improved. In the 1960s western students started to be attracted, and in the 1970s Thai-oriented meditation groups spread in the west. The purpose of practice is to attain the Deathless (Pali: amata-dhamma), c.q. Nibbāna. Forest teachers directly challenge the notion of "dry insight" (insight without any development of concentration), and teach that Nibbāna must be arrived at through mental training which includes deep states of meditative concentration (Pali: jhāna), and "exertion and striving" to "cut" or "clear the path" through the "tangle" of defilements, setting awareness free, and thus allowing one to see them clearly for what they are, eventually leading one to be released from these defilements.

According to the Kālacakratantra, the battle with the barbarians will be an "illusory battle". Furthermore, some passages of the Kālacakratantra describes the holy war against the barbarians from a microcosmic perspective as taking place within the body and mind of the Buddhist practitioner. These verses equate the barbarians with mental defilements and bad mental states such as ignorance. They equate victory in battle to the attainment of liberation and the defeat of Mara (Death).

By way of maithuna or sacred intercourse,Sophy Hoare, Yoga (1980) p. 19 Tantra developed a whole tradition of sacred sexuality,Margo Anand, The Art of Sexual Ecstasy (1990) p. 38-47 which led in its merger with Buddhism to a view of sexual love as a path to enlightenment: as Saraha put it, "That blissful delight that consists between lotus and vajra...removes all defilements".Quoted in E. Conze, Buddhist Scriptures (1973) p.

The goal of Buddhism is often seen as the freedom from suffering which arises from the complete removal of all defilements (kleśa). This is a state of perfection that is known by an arhat or Buddha through the "knowledge of the destruction of the outflows" (āsravakṣaya-jñāna). Ābhidharmikas saw the Abhidharma itself, which in the highest sense is just wisdom (prajñā), as the only means to end the defilements.Dhammajoti (2009) p. 322.

Before eating, residents recite and reflect on five contemplations to remind them of their motivation for eating: > I contemplate all the causes and conditions and the kindness of others by > which I have received this food. I contemplate my own practice, constantly > trying to improve it. I contemplate my mind, cautiously guarding it from > wrongdoing, greed, and other defilements. I contemplate this food, treating > it as wondrous medicine to nourish my body.

They thus interpret Buddha nature as an expedient term for the emptiness of inherent existence. Other schools, especially the Jonang, and Kagyu have tended to accept the shentong, "other- empty", Madhyamaka philosophy, which discerns an Absolute which "is empty of adventitious defilements which are intrinsically other than it, but is not empty of its own inherent existence". These interpretations of the tathagatagarbha-teachings has been a matter of intensive debates in Tibet.

Chapter 5 is devoted to the Pure Land of Amitabha Buddha, and birth there. Shinran writes that the Pure Land represents truth and reality, and upon birth in the Pure Land, one's delusions are immediately gone. As the Buddha Amitabha embodies the truth (symbolized by infinite light) his Pure Land and birth there represents awakening from delusions and defilements. This complements Chapter 4's assertion that shinjin is the same as Nirvana.

The later Buddhist Abhidharma schools gave different meaning and interpretations of the term, moving away from the original metaphor of the extinction of the "three fires". The Sarvastivada Abhidharma compendium, the Mahavibhasasastra, says of nirvana: > As it is the cessation of defilements (klesanirodha), it is called nirvana. > As it is the extinction of the triple fires, it is called nirvana. As it is > the tranquility of three characteristics, it is called nirvana.

Grant to our understandings, we beseech You, O Lord, almighty Father; that as the defilements of the hands are washed away outwardly, so the filth of our minds may mercifully be cleansed by You; and may the growth of holy virtues increase within us. Through Christ our Lord.' He then kneels before the vestments and says four times the Angelic Salutation. He then makes the Sign of the Cross over himself and each vestment.

In the Aṅguttara Nikāya, the Buddha compares himself to a lotus (in Pali, paduma),Wisdom Library -Paduma saying that the lotus flower raises from the muddy water unstained, as he raises from this world, free from the defilements taught in the specific sutta.AN 10.81, '"Bāhuna suttaṃ".AN 4.36, "Doṇa suttaṃ". In Buddhist symbolism, the lotus represents purity of the body, speech and mind, as if floating above the murky waters of material attachment and physical desire.

In contrast to the Tathāgatagarbha theory, the Perfection of Wisdom Sutras state that there is no basis to conceptualizing impurity and purification, as both are ultimately illusory. Neither has an enduring essence, which is not to say that they are false, but merely the result of conventional names and concepts. Nevertheless, these scriptures also endorse and elaborate on the need to detach from all moral defilements if Buddhahood is to be reached for the sake of awakening all sentient beings.

Blessed Rainy Day is the holiday marking the end of the monsoon season in Bhutan. On this day all natural water resources in the country are considered to be sanctifying and citizens are encouraged to take an outdoor bath to be cleansed of "bad deeds, obstructions and defilements" and accumulated bad karma. Families traditionally gather for a meal of thup (porridge) at breakfast time. The holiday also marks the end of the farming season and the beginning of the harvest season.

The latter view is favored by contemporary academic scholar Madelung. Sharia (Islamic law) prohibits the administration of sadaqah ('charity') or zakat ('tax') to Muhammad's kin (including the Banu Hashim), as Muhammad forbade this income for himself and his family. The explanation given by jurists is that these alms are considered the defilements of the people, who offer them to purify themselves from sin, hence it would be unbecoming of the kin to handle or use them. Instead, they are accorded part of the spoils of war.

The Sanskrit word bhava (भव) means being, worldly existence, becoming, birth, be, production, origin,Monier Monier-Williams (1899), Sanskrit English Dictionary, Oxford University Press, Archive: भव, bhava but also habitual or emotional tendencies. In Buddhism, bhava is the tenth of the twelve links of Pratītyasamutpāda. It is the link between the defilements, and repeated birth, that is, reincarnation. In Thai Buddhism, bhava is also interpreted as habitual or emotional tendencies which leads to the arising of the sense of self, as a mental phenomenon.

The Yogacara theory of the Eight Consciousnesses explains how sensory input and the mind create the world we experience, and obscure the alaya-vijnana, which is equated to the Buddha-nature. When this potential is realized, and the defilements have been eliminated, the tathagatagarbha manifests as the Dharmakaya, the absolute reality which pervades everything in the world. In this way, it is also the primordial reality from which phenomenal reality springs. When this understanding is idealized, it becomes a transcendental reality beneath the world of appearances.

The Vaibhāṣika Sarvāstivādins are known to have employed schema of the Three Vehicles, which can be seen in the Mahāvibhāṣā: # Śrāvakayāna – The vehicle of the disciples, who reach the attainment of an Arhat. # Pratyekabuddhayāna – The vehicle of the "Solitary Buddhas". # Bodhisattvayāna – The vehicle of the beings who are training to become a fully enlightened buddha (samyaksambuddha). The Vaibhāṣikas held that though arhats have been fully liberated through the removal of all defilements, their wisdom (prajñā) is not fully perfected and thus inferior to a Buddha's wisdom.

Gandharan sculpture depicting the Buddha in the full lotus seated meditation posture, 2nd-3rd century CE Buddha Statues from Gal Vihara. The Early Buddhist texts also mention meditation practice while standing and lying down. Liberation (vimutti) from the ignorance and grasping which create suffering is not easily achieved because all beings have deeply entrenched habits (termed āsavas, often translated as "influxes" or "defilements") that keep them trapped in samsara. Because of this, the Buddha taught a path (marga) of training to undo such habits.

Kleshas (; kilesa; nyon mongs), in Buddhism, are mental states that cloud the mind and manifest in unwholesome actions. Kleshas include states of mind such as anxiety, fear, anger, jealousy, desire, depression, etc. Contemporary translators use a variety of English words to translate the term kleshas, such as: afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind poisons, etc. In the contemporary Mahayana and Theravada Buddhist traditions, the three kleshas of ignorance, attachment, and aversion are identified as the root or source of all other kleshas.

As one author writes about the meaning of the kartika: The kartika is used to symbolize the severance of all material and worldly bonds and is often crowned with a vajra, which is said to destroy ignorance, and thus leading to enlightenment. Another more nuanced interpretation says that "the kartika represents the severing of the two Buddhist obscurations of defilements (klesha avarana) and knowledge (jneya avarana) that obstruct the path of enlightenment."John Huntington and Dina Bangdel. The Circle of Bliss: Buddhist Meditational Art.

The Yogacara theory of the Eight Consciousnesses explains how sensory input and the mind create the world we experience, and obscure the alaya-jnana, which is equated to the Buddha- nature. When this potential is realized, and the defilements have been eliminated, the Buddha-nature manifests as the Dharmakaya, the absolute reality which pervades everything in the world. In this way, it is also the primordial reality from which phenomenal reality springs. When this understanding is idealized, it becomes a transcendental reality beneath the world of appearances.

He died at the age of 36 and was succeeded by his son, Hezekiah. Because of his wickedness he was "not brought into the sepulchre of the kings" (). An insight into Ahaz's neglect of the worship of the Lord is found in the statement that on the first day of the month of Nisan that followed Ahaz's death, his son Hezekiah commissioned the priests and Levites to open and repair the doors of the Temple and to remove the defilements of the sanctuary, a task which took 16 days.

In the Tathagatagarbha and Buddha-nature doctrines bodhi becomes equivalent to the universal, natural and pure state of the mind: According to these doctrines bodhi is always there within one's mind, but requires the defilements to be removed. This vision is expounded in texts such as the Shurangama Sutra and the Uttaratantra. In Shingon Buddhism, the state of Bodhi is also seen as naturally inherent in the mind. It is the mind's natural and pure state, where no distinction is being made between a perceiving subject and perceived objects.

In the second of the Four Noble Truths, the Buddha identified as a principal cause in the arising of dukkha (suffering, pain, unsatisfactoriness). The taṇhā, states Walpola Rahula, or "thirst, desire, greed, craving" is what manifests as suffering and rebirths. However, adds Rahula, it is not the first cause nor the only cause of dukkha or samsara, because the origination of everything is relative and dependent on something else. The Pali canons of Buddhism assert other defilements and impurities (kilesā, sāsavā dhammā), in addition to taṇhā, as the cause of Dukkha.

Many passages in the Pali Canon and post-canonical commentary identify upekkha as an important aspect of spiritual development. It is one of the Four Sublime States (brahmavihara), which are purifying mental states capable of counteracting the defilements of lust, aversion and ignorance. As a brahmavihara, it is also one of the forty traditionally identified subjects of Buddhist meditation (kammatthana). In the Theravada list of ten paramita (perfections), upekkha is the last-identified bodhisattva practice, and in the Seven Factors of Enlightenment (bojjhanga), it is the ultimate characteristic to develop.

Abstract purity and defilement are also expressed in water-terms of qing 清 "clarity; standing water that is lucid to the bottom" and zi 滓 "dregs; sediments; defilements". The (late 6th century) Neiguanjing 內觀經 "Scripture of Inner Observation" (DZ 641, tr Kohn 2010:179-187) is written in the words of Laozi (deified as Lord Lao 老君). This treatise describes inner meditations on the human body, Buddho-Daoist psychological terms, and internal purification. The Wuchujing 五廚經 "Scripture of the Five Kitchens" (DZ 763, tr.

Isaiah 24 is the twenty-fourth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. Chapters 24-27 of Isaiah constitute one unit of prophecy sometimes called the "Isaiah Apocalypse". This chapter contains the prophecy on the destruction of Judah for its defilements and transgressions (), while a remnant will praise God (), and God, by his judgments on his people and their enemies, will advance his kingdom ().

Wolfram, 71. The breaking of the alliance between Thervingia and Taifal may have had something to do with disagreements over tactics in light of the Huns and the crossing of the Danube, the Taifals being horsemen and the Thervingi infantry.Wolfram, 99. Sometime before their conversion to Christianity, Ammianus Marcellinus wrote: > It is said that this nation of the Taifali was so profligate, and so > immersed in the foulest obscenities of life, that they indulged in all kinds > of unnatural lusts, exhausting the vigour both of youth and manhood in the > most polluted defilements of debauchery.

The entire mass of suffering thereby > completely ceases.Westerhoff, Jan, Nagarjuna's Madhyamaka: A Philosophical > Introduction, Oxford University Press, 2009, p. 47. Dependent origination is the fundamental Buddhist analysis of the arising of suffering and therefore, according to Nāgārjuna, the cognitive shift which sees the nonexistence of svabhāva leads to the cessation of the first link in this chain of suffering, which then leads to the ending of the entire chain of causes and thus, of all suffering. Nāgārjuna also states: > Liberation (moksa) results from the cessation of actions (karman) and > defilements (klesa).

Anottappa has the characteristic of absence of dread on their account, or it has the characteristic of absence of anxiety about them...Gorkom (2010), Definition of Ignorance, Shamelessness, Recklessness and Restlessness Nina van Gorkom explains: :The two cetasikas shamelessness and recklessness seem to be very close in meaning, but they have different characteristics. Shamelessness does not shrink from evil because it is not ashamed of it and does not abhor it. The “Paramattha Mañjūsā” compares it to a domestic pig which does not abhor filth. Defilements (kilesa) are like filth, they are unclean, impure.

The Bhagavad Gita mentions all the five evils although they are not all enumerated together at the same place as forming a pentad. The text mentions kama as lust and at one point it is identified with krodha. Besides kama and krodha which are called asuri (demonic) traits, the Bhagavad Gita mentions passion (raga), ill will, attachment, delusion, egoity, greed, conceit and nescience (ajnana), and employs terms such as papa, dosa and kalmasa for impurities or defilements. In one verse hypocrisy, arrogance, conceit, wrath, harsh speech and nescience are described as demoniac qualities.

Discussion turned to a new topic, around which revolved the earlier Disputation of Paris of 1240: "the errors, heresies, defilements, and blasphemies against the Christian religion" found in the Talmud. At this point, the Jews apparently decided that it is better for them to keep quiet, and said that although they are convinced that the sages of the Talmud would know how to defend their words, they do not know how to do so. Yosef Albo and Zerachia HaLevi did not participate in this communication and agreed to respond, but their responses are not known. Geronimo demanded to burn the Talmud.

The temple emphasizes that the daily application of Buddhism will lead the practitioner and society to prosperity and happiness in this life and the next, and the temple expects a high commitment to that effect. Through meditation, fundraising activities and volunteer work, the temple emphasizes the making of merit, and explains how through the law of kamma merit yields its fruits, in this world and the next. The ideal of giving as a form of building character is expressed in the temple's culture with the words Cittam me, meaning 'I am victorious', referring to the overcoming of inner defilements (').

He is engulfed in flame, and seated on a huge rock base. Acala is said to be a powerful deity who protects the faithful by burning away all impediments () and defilements (), thus aiding them towards enlightenment. In Japanese esoteric Buddhism, according to an arcane interpretive concept known as the Acala and the rest of the five wisdom kings are considered , or beings whose actions constitute the teaching of the law (the other embodiments teach by word, or merely by their manifest existence). Under this conceptualization, the wisdom kings are ranked superior to the ,:ja:護法善神, added 2008.4.

The Lankavatara Sutra, the Sutra of Perfect Enlightenment, and the Surangama Sutra all used the Mani Jewel as metaphors for Buddha-nature. In these sutras, a transparent Mani Jewel within us changes colors depending on the conditions around us, representing the five skandhas. The Mani Jewel itself represents each being's Buddha-nature, but because of the three poisons of ignorance, attachment, and aversion, a being sees only the various colors emitted by the jewel. These are mistakenly perceived as the defilements rather than the purity of the jewel itself, which is merely reflecting conditions around it.

Upon the destruction of the fetters, according to one scholar, "the shining nibbanic consciousness flashes out of the womb of arahantship, being without object or support, so transcending all limitations."Harvey, page 99. Both the Shurangama Sutra and the Lankavatara Sutra describe the tathagatagarbha ("arahant womb") as "by nature brightly shining and pure," and "originally pure," though "enveloped in the garments of the skandhas, dhatus and ayatanas and soiled with the dirt of attachment, hatred, delusion and false imagining." It is said to be "naturally pure," but it appears impure as it is stained by adventitious defilements.

Out of these, ignorance is the most fundamental of all. It is defined by Saṃghabhadra as "a distinct dharma which harms the capability of understanding (prajñā). It is the cause of topsy-turvy views and obstructs the examination of merits and faults. With regard to dharma-s to be known it operates in the mode of disinclination, veiling the thought and thoughtconcomitants."Dhammajoti (2009) p. 335. According to Dhammajoti, other major terms used to describe defilements are: 1. fetter (saṃyojana); 2. bondage (bandhana); 3. envelopment (paryavasthāna); 4. outflow (āsrava); 5. flood (ogha); 6. yoke (yoga); 7.

From the idea of the luminous mind emerged the idea that the awakened mind is the pure (visuddhi), undefiled mind. In the tathagatagarbha- sutras it is this pure consciousness that is regarded to be the seed from which Buddhahood grows: Karl Brunnholzl writes that the first probable mention of the term is in the Ekottarika Agama (though here it is used in a different way then in later texts). The passage states: > If someone devotes himself to the Ekottarikagama, Then he has the > tathagatagarbha. Even if his body cannot exhaust defilements in this life, > In his next life he will attain supreme wisdom.

By correcting these defilements of perception through mental cultivation as well as using inference to gain "insight born of (rational) reflection" (cintāmayī prajñā) a Buddhist yogi is able to better see the true nature of reality until his perception is fully perfected. Dharmakīrti, again following Dignāga, also holds that that things as they are in themselves are "ineffable" (avyapadeśya). Language is never about the things in themselves, only about conceptual fictions, hence they are nominalists. Due to this theory, the main issue for Dharmakirti becomes how to explain that it is possible for our arbitrary and conventional linguistic schemas to refer to perceptual particulars which are ineffable and non conceptual.

There are traditionally ten paramis, that is, giving, morality, renunciation, wisdom, effort, patience, truth, resolute determination, loving-kindness and equanimity. All of these can be practiced through the three practices of giving, morality and mental development, which includes mostly meditation. The practice of giving and merit-making in Wat Phra Dhammakaya's perspective is therefore a practice of self-training and self-sacrifice, in which merit is dependent on intention, not merely the amount donated. The ideal of giving as a form of building character is expressed in the temple's culture with the words Cittam me, meaning 'I am victorious', referring to the overcoming of inner defilements (').

According to Guifeng, the Northern School would believe in a fundamentally pure Mani Jewel that must be cleaned to reveal its purity; the Ox Head school would perceive both the color reflections and the Mani Jewel itself as empty; the Hongzhou school would say that the blackness covering the Mani Jewel is the Jewel itself, and that its purity can never be seen; the Heze School (to which Guifeng belonged) would interpret the black color covering the jewel as an illusion that is in fact just a manifestation of its brightness such that the surface defilements and the purity of the Jewel interpenetrate one another.

It should be regarded as opposed to such defilements as sloth and torpor, which create heaviness. Nina van Gorkom explains: :According to the Dhammasangani (par 42, 43) this pair of cetasikas consists in the absence of sluggishness and inertia, they have “alertness in varying”. The meaning of this will be clearer when we read what the Mula-Tīkā states about lightness of citta: “the capacity of the mind to turn very quickly to a wholesome object or to the contemplation of impermanence, etc.” The Atthasālinī (I, Book I, Part IV, Chapter I, 30) states: : Kāya-lightness is buoyancy of mental factors; citta- lightness is buoyancy of consciousness.

In the Early Buddhist Texts there are various mentions of luminosity or radiance which refer to the development of the mind in meditation. In the Saṅgīti-sutta for example, it relates to the attainment of samadhi, where the perception of light (āloka sañña) leads to a mind endowed with luminescence (sappabhāsa). According to Analayo, the Upakkilesa- sutta and its parallels mention that the presence of defilements "results in a loss of whatever inner light or luminescence (obhāsa) had been experienced during meditation". The Pali Dhātuvibhaṅga-sutta uses the metaphor of refining gold to describe equanimity reached through meditation, which is said to be "pure, bright, soft, workable, and luminous".

According to various early texts like the Mahāsaccaka- sutta, and the Samaññaphala Sutta, on awakening, the Buddha gained insight into the workings of karma and his former lives, as well as achieving the ending of the mental defilements (asavas), the ending of suffering, and the end of rebirth in saṃsāra. This event also brought certainty about the Middle Way as the right path of spiritual practice to end suffering. As a fully enlightened Buddha, he attracted followers and founded a Sangha (monastic order). He spent the rest of his life teaching the Dharma he had discovered, and then died, achieving "final nirvana," at the age of 80 in Kushinagar, India.

There were two Eleusinian Mysteries, the Greater and the Lesser. According to Thomas Taylor, "the dramatic shows of the Lesser Mysteries occultly signified the miseries of the soul while in subjection to the body, so those of the Greater obscurely intimated, by mystic and splendid visions, the felicity of the soul both here and hereafter, when purified from the defilements of a material nature and constantly elevated to the realities of intellectual [spiritual] vision." According to Plato, "the ultimate design of the Mysteries … was to lead us back to the principles from which we descended, … a perfect enjoyment of intellectual [spiritual] good."Taylor, p.49.

The early Buddhist texts such as the Pali Canon present a theory about latent mental tendencies (Anusaya, "latent bias," "predisposition", "latent disposition") which are pre-conscious or non-conscious These habitual patterns are later termed "Vāsanā" (impression) by the later Yogacara Buddhists and were held to reside in an unconscious mental layer. The term "fetter" is also associated with the latent tendencies. A later Theravada text, the Abhidhammattha-sangaha (11th-12th century) says: “The latent dispositions are defilements which ‘lie along with’ the mental process to which they belong, rising to the surface as obsessions whenever they meet with suitable conditions” (Abhs 7.9). The Theravada school also holds that there is a subconscious stream of awareness termed the Bhavanga.

According to Alex Wayman, Buddha nature has its roots in the idea of an innately pure luminous mind (prabhasvara citta), "which is only adventitiously covered over by defilements (agantukaklesa)" lead to the development of the concept of Buddha-nature, the idea that Buddha-hood is already innate, but not recognised. The tathāgatagarbha has numerous interpretations in the various schools of Mahāyāna and Vajrayana Buddhism. Indian Madhyamaka philosophers generally interpreted the theory as a description of emptiness and as a non implicative negation (a negation which leaves nothing un-negated).Brunnholzl, Karl, When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 55.

In recent decades, water fights have been increasingly industrialised with use of hoses, barrels, squirt guns, water-filled surgical tubing, and copious amounts of powder. Loi Krathong is held on the 12th full moon of the Thai lunar calendar, usually early-November. While not a government-observed holiday, it is nonetheless an auspicious day in Thai culture, in which Thai people "loi", meaning "to float" a "krathong", a small raft traditionally made from elaborately folded banana leaves and including flowers, candles, incense sticks, and small offerings. The act of floating away the candle raft is symbolic of letting go of all one's grudges, anger, and defilements so that one can start life afresh on a better footing.

According to Theravāda doctrine, liberation is attained in four stages of enlightenment: # Stream-Enterers: Those who have destroyed the first three fetters (false view of Self, doubt, and clinging to rites and rituals);S Thanissaro Bhikkhu, Into the Stream A Study Guide on the First Stage of AwakeningAjahn Chah, Opening the Dhamma Eye # Once-Returners: Those who have destroyed the first three fetters and have lessened the fetters of lust and hatred; # Non-Returners: Those who have destroyed the five lower fetters, which bind beings to the world of the senses; # Arahants: Those who have reached Enlightenment – realized Nibbana, and have reached the quality of deathlessness –are free from all defilements. Their ignorance, craving and attachments have ended.

A chi-no-wa erected in front of a Shinto shrine The legend forms the basis for the chi-no-wa kuguri (茅の輪くぐり) ritual performed in many Shinto shrines mainly during the annual Summer Purification Ritual (夏越の祓 Nagoshi no Harae or 夏越の大祓 Nagoshi no Ōharae) held at the end of June. This rite involves passing through a large miscanthus hoop (茅の輪 chi-no-wa) set up at the shrine's entrance or within its precincts, usually while reciting one or more seasonal waka such as the one below followed by a double recitation of Somin Shōrai's name. Walking through this ring is believed to cleanse sins and other defilements (kegare) and guard against misfortune.

If the recipient is a human, the gift yields more fruits than if the recipient is an animal, but a gift to a (a young monk), a monk, many monks, and the Buddha yield even more fruits, in ascending order. If the giver is motivated by greed or other defilements of the mind, the merit gained will be much less than if the giver is motivated by loving-kindness or other noble intentions. Even the intention of going to heaven, though in itself not considered wrong, is not seen as lofty as the intention to want to develop and purify the mind. If the recipient is spiritually "not worthy of the gift", the gift will still be meritorious provided the giver's intention is good, and this is also valid the other way around.

It will have been declared a "smokeless day" ( migo deik) for the village as no cooking fires will be lit and everyone including their dogs are welcome to the feast which includes meat and poultry dishes, soup or broth, curried salted fish with vegetables on the side, fermented green mango or bean sprouts followed by dessert, again with lahpet. Hsan cha, shaving of the head. A brahmin may be specially hired to act as master of ceremonies especially for a na htwin, but it is the monks who will supervise and perform the shaving of the head, called hsan cha (). The hair is received in a white cloth by the parents who kneeling together with the young shinlaung (), while the boy recites reflects on bodily defilements in Pali, to increase self- detachment from his hair.

However, the important word here is intentionally: for the Buddha, karma is nothing else but intention/volition, and hence unintentionally harming someone does not create bad karmic results. Unlike the Jains who believed that karma was a quasi-physical element, for the Buddha karma was a volitional mental event, what Richard Gombrich calls 'an ethicised consciousness'.Williams, Paul; Tribe, Anthony; Wynne, Alexander; Buddhist Thought: A Complete Introduction to the Indian Tradition, 2011, pp. 72–73. This idea leads into the second moral justification of the Buddha: intentionally performing negative actions reinforces and propagates mental defilements which keep persons bound to the cycle of rebirth and interfere with the process of liberation, and hence intentionally performing good karmic actions is participating in mental purification which leads to nirvana, the highest happiness.

According to Scott, the samatha stage of Dhammakaya includes "the fruits of supranormal powers (iddhi) and knowledge (abhiñña)", a feature that is common in other modernist interpretations of Buddhism. The attainment of the Dhammakaya (or Dhammakayas) is described by many practitioners as the state where there is the cessation of the defilements in the mind, or, in positive terms, as the true, ultimate, permanent happiness (Pali: nibbanam paramam sukham). According to Scott, "more often than not, it is the understanding of Nirvana as supreme happiness that is underscored in dhammakāya practice, rather than its traditional rendering as the cessation of greed, hatred and delusion", though at times these two descriptions are combined. This positive description of Nirvana as a state of supreme happiness may have contributed to the popularity of Wat Phra Dhammakaya to new members, states Scott.

The first, specimens I saw were baited by the sap exuding from a tree where a dense crowd of other beautiful butterflies, such as Prepona, Paphia (Andea), Sideronia, Gynaecia and others were daily assembled. But the continual coming and going of the greedy animals made the wonderful Agrias extremely timid and wary, so that I could not grasp it. When being met alone in the roads sitting on defilements, it was much easier to capture, but only 3 or so times during the long years I succeeded in meeting it in such a position." Paul Hahnel wrote: "By far more precious than the Panacea flying in open spaces, appealed to us some few specimens of the large sardanapalus clad in purple and blue, which we captured at the bait in the forest and which is not exceeded in beauty by any other butterfly.

Baptism is believed to cleanse the believer of all the sinful defilements both of original sin and personal sins and the white garment is symbolic of this. During the ektenia (litany) before baptism, the deacon prays "That he (she) may preserve this (her) baptismal garment and the earnest of the Spirit pure and undefiled unto the dead Day of Christ our God...", referring not so much to the material garment as to the spiritual cleansing it represents. The newly baptized will traditionally wear their baptismal garment for eight days, especially when receiving Holy Communion. These are special days of prayer and fasting, at the end of which they return to the church for the "Removal of the Robe on the Eighth Day" and ablutions (in many places today, this ceremony is performed on the same day as the baptism, immediately after Chrismation).

He is still venerated as a patron of landlords, prostitutes, homosexuals and petitioned by devotees for a peaceful home and abundant fortune in business. There is usually a lion's head on top of his head in his hair, representing the mouth into which thoughts and wishes may be fed. Some of these are the wishes of local devotees who make formal requests for success in marriage and sexual relations. According to the "Pavilion of Vajra Peak and all its Yogas and Yogins Sutra" with the abbreviated name of the "Yogins Sutra" (likely an apocryphal work attributed to the great Buddhist patriarch Vajrabodhi) Rāgarāja represents the state at which harnessed sexual excitement or agitation—which are otherwise decried as defilements—are seen as equal to enlightenment "bonno soku bodai," and passionate love can become compassion for all living things.

Such teachings describe certain meditative states and how to attain them, as well as how to work with the defilements on the path and how to use the subtle body in meditation. The 14th Dalai Lama states: > The Secret Mantra Vehicle is hidden because it is not appropriate for the > minds of many persons. Practices for achieving activities of pacification, > increase, control, and fierceness, which are not even presented in the > Perfection Vehicle, are taught in the Mantra Vehicle but in hiding because > those with impure motivation would harm both themselves and others by > engaging in them. If one’s mental continuum has not been ripened by the > practices common to both Sūtra and Tantra Great Vehicle—realization of > suffering, impermanence, refuge, love, compassion, altruistic mind- > generation, and emptiness of inherent existence—practice of the Mantra > Vehicle can be ruinous through assuming an advanced practice inappropriate > to one’s capacity.

After appointing Al-Mughira as the governor of Kufa, Muawiya instructed him: However, Hujr bin Adi, acting as the spokesman for the partisans of Ali refused, giving 'witness' that "the one whom they censured and blamed was more worthy of excellence and the one whom they vindicated and extolled was more worthy of censure". Al-Mughira warned that he would invite the wrath of the caliph, but did not harm him. The town of Sistan was an exception to the practice. The companion Sa'd ibn Abi Waqqas refused to comply with the order of cursing Ali, giving three reasons: # according to Quran 33:33, Ali was one of the Ahl al- Bayt, whom God has purified of all defilements; # according to the Prophet, Ali's rank in relation to him was the same as that of Aaron in relation to Moses; # it was to Ali that the Prophet gave the banner at the battle of Khaybar.

The Tattvasiddhi is preserved in sixteen fascicles in the Chinese with 202 chapters, it is organized according to the four noble truths.Lin, pg 32-33. I. Introduction (發聚) (chapters 1-35) # The three treasures of Buddhism (三寶) (1-12) # Introduction to the treatise and its content (13-18) # Ten points of controversy (19-35) II. The truth of suffering (苦諦聚) (36-94) # Form (rūpa 色) (36-59) # Consciousness (vijñāna 識) (60-76) # Apperception (saṃjñā 想) (77) # Feeling (vedanā 受) (78-83) # Volitional formations (saṃskāra 行) (84-94) III. The truth of origin (集諦聚) (95-140) # Karma (業) (95-120) # Defilements (煩惱 kleśa) (121-140) IV. The truth of cessation (滅諦聚) (141-154) V. The truth of the path (道諦聚) (155-202) # Concentration (定 samādhi) (155-188) # Insight (慧 prajñā) (189-202) In the text Harivarman attacks the Sarvastivada school's doctrine of "all exists" and the Pudgalavada theory of person.

The speculations and popular imaginings that, especially in late medieval times, were common in the Western or Latin Church have not necessarily found acceptance in the eastern Catholic Churches, of which there are 23 in full communion with the Pope. Some have explicitly rejected the notions of punishment by fire in a particular place that are prominent in the popular picture of purgatory. The representatives of the Orthodox Church at the Council of Florence argued against these notions, while declaring that they do hold that there is a cleansing after death of the souls of the saved and that these are assisted by the prayers of the living: "If souls depart from this life in faith and charity but marked with some defilements, whether unrepented minor ones or major ones repented of but without having yet borne the fruits of repentance, we believe that within reason they are purified of those faults, but not by some purifying fire and particular punishments in some place.""First Speech by Mark, Archbishop of Ephesus, on Purifying Fire" in Patrologia Orientalis, vol.

Later, the Mani Jewel began to appear in texts produced by Zen Buddhists. An early example is found in Guifeng Zongmi's work Chart of the Master-Disciple Succession of the Chan Gate That Transmits the Mind Ground in China in which he compares the four contemporary Zen schools: the Northern School, the Ox Head School, the Hongzhou school and the Heze school. He accomplishes this by comparing how each school would interpret the Mani Jewel metaphor used in the Sutra of Perfect Enlightenment discussed above. According to Guifeng, the Northern School would believe in a fundamentally pure Mani Jewel that must be cleaned to reveal its purity; the Ox Head school would perceive both the color reflections and the Mani Jewel itself as empty; the Hongzhou school would say that the blackness covering the Mani Jewel is the Jewel itself, and that its purity can never be seen; the Heze School (to which Guifeng belonged) would interpret the black color covering the jewel as an illusion that is in fact just a manifestation of its brightness such that the surface defilements and the purity of the Jewel interpenetrate one another.

In Chapter IX of the samgraha, Asanga presents the classic definition of apratiṣṭhita-nirvana in the context of discussing the severing of mental obstacles (avarana): > This severing is the apratiṣṭhita-nirvana of the bodhisattva. It has as its > characteristic (laksana) the revolution (paravrtti) of the dual base > (asraya) in which one relinquishes all defilements (klesa), but does not > abandon the world of death and rebirth (samsara). In his commentary on this passage, Asvabhava (6th century), states that the wisdom which leads to this state is termed non-discriminating cognition (nirvikalpaka-jñana) and he also notes that this state is a union of wisdom (prajña) and compassion (karuna): > The bodhisattva dwells in this revolution of the base as if in an immaterial > realm (arupyadhatu). On the one hand—with respect to his own personal > interests (svakartham)—he is fully endowed with superior wisdom (adhiprajña) > and is thus not subject to the afflictions (klesa) while on the other > hand—with respect to the interests of other beings (parartham)—he is fully > endowed with great compassion (mahakaruna) and thus never ceases to dwell in > the world of death and re-birth (samsara).