|Chinese||無貪(T) / 无贪(S)|
(Wylie: ma chags pa;
Alobha (Sanskrit, Pali; Tibetan Wylie: ma chags pa) is translated as "non-attachment". It is defined as the absence of attachment or desire towards worldly things or worldly existence. It causes one to not engage in unwholesome actions.
Alobha 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-attachment, alobha, is one of the three sobhana hetus, beautiful roots. A root (hetu or mula) gives a firm support to the citta and cetasikas it arises together with. All sobhana cittas are rooted in non-attachment, alobha, and non-aversion, adosa, and they may or may not be rooted in wisdom, panna. Thus, non-attachment has to accompany each sobhana citta.
The Atthasalini states:
- ... absence of greed (alobha) has the characteristic of the mind being free from cupidity for an object of thought, or of its being detached, like a drop of water on a lotus leaf. It has the function of not appropriating, like an emancipated monk, and the manifestation of detachment, like a man fallen into a foul place...
The Abhidharma-samuccaya states:
- What is alobha? It is not to be attached to a mode of life and all that is involved with it. It functions in providing the basis for not being caught up in non-virtuous action.
The Berzin Archives states:
- Detachment (ma-chags-pa) is a bored disgust with (yid-‘byung) and thus lack of longing desire for compulsive existence (srid-pa) and objects of compulsive existence (srid-pa’i yo-byad). It does not necessarily imply, however, total freedom from all longing desire, but just a degree of freedom from it. Detachment may be from the compulsive pursuits of this life, from compulsive pursuits in any lifetime in general, or from the serenity of a release (Skt. nirvana) from compulsive existence. It serves as a basis for not engaging in faulty behavior (nyes-spyod).
- 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 Alobha on Wikipedia (view authors). License under CC BY-SA 3.0.|