स्कन्ध

स्कन्धको ; अनुवादहरू
अंग्रेजी:	aggregate, mass, heap
पाली:	khandha
संस्कृत:	स्कन्ध (skandha)
बर्मेली:	ခန္ဒာ ; (बर्मेली: kʰàɴdà)
चिनियाँ:	蘊(T) / 蕴(S) ; (pinyin: yùn)
जापानी:	蘊 ; (rōmaji: goun)
खमेर:	បញ្ចក្ខន្ធ
कोरियन:	온 ; (RR: on)
शन:	ၶၼ်ႇထႃႇ ; ([khan2 thaa2])
तिब्बती:	ཕུང་པོ་ལྔ་ ; (phung po lnga)
थाई:	ขันธ์
भियतनामी:	Ngũ uẩn
	बौद्ध धर्मको शब्दावली; हेर्ने; वार्ता; सम्पादन;

बौद्ध धर्म अनुसार स्कन्ध (संस्कृत) (khandhas पाली, aggregates अङ्ग्रेजी भाषा) पाँच कार्य वा पक्ष हो जसबाट मानव जीवनको निर्माण हुन्छ ।^[क]^[ख]

यो लेख अपुरो छ। तपाईं यसलाई बढाएर विकिपिडियालाई सहायता गर्न सक्नुहुन्छ।

नोटहरू

↑ These are not physical components, but rather an agglomeration or coming together of subliminal inclinations or tendencies.^[१]
↑ Thanissaro (2002) maintains that, according to the Pali Canon, the Buddha never defined a "person" in terms of the aggregates (Pali: khandha) per se. Thanissaro nevertheless notes that, contrary to what is actually said in the Canon, such a notion is expressed by some modern scholars as if it were pan-Buddhist. Thanissaro further writes: "This understanding of the khandhas isn't confined to scholars. Almost any modern Buddhist meditation teacher would explain the khandhas in a similar way. And it isn't a modern innovation. It was first proposed at the beginning of the common era in the commentaries to the early Buddhist canons — both the Theravadin and the Sarvastivadin, which formed the basis for Mahayana scholasticism." They serve as objects of clinging and bases for a sense of self.^[२]

सन्दर्भ सूची

↑ khandro.net: Skandhas
↑ Thanissaro Bhikkhu, Handful of Leaves Volume 2, 2nd edition 2006, page 309.

स्रोत

[2] These are not physical components, but rather an agglomeration or coming together of subliminal inclinations or tendencies.^[१]

[4] Thanissaro (2002) maintains that, according to the Pali Canon, the Buddha never defined a "person" in terms of the aggregates (Pali: khandha) per se. Thanissaro nevertheless notes that, contrary to what is actually said in the Canon, such a notion is expressed by some modern scholars as if it were pan-Buddhist. Thanissaro further writes: "This understanding of the khandhas isn't confined to scholars. Almost any modern Buddhist meditation teacher would explain the khandhas in a similar way. And it isn't a modern innovation. It was first proposed at the beginning of the common era in the commentaries to the early Buddhist canons — both the Theravadin and the Sarvastivadin, which formed the basis for Mahayana scholasticism." They serve as objects of clinging and bases for a sense of self.^[२]

[1] ro.net: Skandhas

[3] Thanissaro Bhikkhu, Handful of Leaves Volume 2, 2nd edition 2006, page 309.

[क]

[ख]

[१]

[२]