|Chinese||無瞋(T) / 无瞋(S)|
(Wylie: zhes sdang med pa;
THL: shyé dang mepa)
Advesha (Sanskrit; Pali: adosa; Tibetan Wylie: zhes sdang med pa) is a Buddhist term translated as "non-aggression" or "non-hatred". It is defined as the absence of an aggressive attitude towards someone or something that causes pain.
Advesha (Pali: adosa) is identified as:
- One of the twenty-five beautiful mental factors within the Theravada abhidharma
- One of the three beautiful roots (sobhana hetus) within the Theravada tradition
- One of the eleven virtuous mental factors within the Mahayana abhidharma.
Nina von Gorkom states:
- Non-aversion or non-hate, is one of the three sobhana hetus, beautiful roots. As we have seen, each sobhana citta is rooted in non-attachment and non-aversion, and it may or may not be rooted in Wisdom...
- Adosa can be translated as non-aversion or non-hate, but there are many forms and degrees of it, loving kindness, metta, is a form of adosa which is directed towards living beings. Adosa can also be non-aversion with regard to an object which is not a being and then it can be described as patience. There can be non-aversion or patience with regard to heat, cold, bodily pain or other unpleasant objects.
The Atthasalini states:
- Absence of hate has the characteristic of freedom from churlishness or resentment, like an agreeable friend; the function of destroying vexation, or dispelling distress, like sandalwood: the manifestation of being pleasing, like the full moon...
The Abhidharma-samuccaya states:
- What is advesha? It is the absence of the intention to harm sentient beings, to quarrel with frustrating situations, and to inflict suffering on those who are the cause of frustration. It functions as a basis for not getting involved with unwholesome behavior.
The Berzin Archives states:
- Imperturbability (zhe-sdang med-pa) is not wishing to cause harm (mnar-sems) in response to limited beings (sentient beings), our own suffering, or situations entailing suffering that may arise from either of the two or which may simply be the situations in which the suffering occurs. It does not imply total freedom from anger, and it too serves as a basis for not engaging in faulty behavior.
- Guenther, Herbert V. & Leslie S. Kawamura (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding". Dharma Publishing. Kindle Edition.
- Kunsang, Erik Pema (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books.
|This article uses material from Advesha on Wikipedia (view authors). License under CC BY-SA 3.0.|