The Buddhist View Buddhism does not distinguish between emotions and other mental processes. Instead, it is concerned with understanding which types of mental activity are truly conducive to one's own and others' well-being, and which ones are harmful, especially in the long run.
Vedanā is the distinct valence or "hedonic tone" of emotional psychology, neurologically identified and isolated. Contemporary teachers Bhikkhu Bodhi and Chögyam Trungpa Rinpoche clarify the relationship between vedanā (often translated as "feelings") and Western notions of "emotions."
The four emotions of happiness, anger, sadness, and joy are depicted on this group head statue of Buddha. It expresses the Buddhist principle of change and our acceptance of changes.
Something that can help us to practice acceptance of our pain is to recognize that our feelings are only ever pleasant or unpleasant, and never right or wrong. This is something that Buddhist psychology strongly emphasizes.
Buddhism simply holds that the experience of grief can be one of spiritual awakening if you grieve with intention and knowledge.
Buddhists recognize that grief is as universal and inevitable as death itself, and that surviving friends and relatives must learn to carry on without their loved one. If your loved one was a part of a religious community, it's a good idea to locate and get in touch with their clergyperson as soon as possible.
In the Buddhist teachings, we call strong emotions like anger, attachment, jealousy, and arrogance “poisons.” They poison not just our own happiness but also our connections with loved ones, friends, coworkers, and our local community.
One of the key concepts in Buddhist philosophy is non-attachment which involves letting go of our attachment to material possessions, relationships, and even our own thoughts and emotions. Another important concept is the middle way, which involves finding balance and avoiding extremes.
One of the main reasons it is difficult to practice Buddhism, is that although we practice with the desire to suffer less and feel better, the ground of practice is to wholeheartedly accept whatever feelings arise, whether they are joy or sorrow, pain or pleasure, love or hate, desire or fear.
AN EXCERPT FROM APPROACHING THE BUDDHIST PATH
Our feelings of pleasure or pain provoke different emotions, and our emotions motivate us to act. Some of our emotions are afflictive and unrealistic; others are more realistic and beneficial. As a result, some of our actions bring more pain, while others bring happiness.
The five principal kleshas, which are sometimes called poisons, are attachment, aversion, ignorance, pride, and jealousy. The processes that not only describe what we perceive, but also determine our responses.
THE GIFT OF SADNESS
Reflecting on impermanence is not meant to make us miserable. But without that sorrow of knowing nothing will last, we will never get anywhere on our path. Sadness makes it possible for us to gain something that is much more precious than anything we could imagine.
Buddhism pursues happiness by using knowledge and practice to achieve mental equanimity. In Buddhist teachings, equanimity, or peace of mind, is achieved by detaching oneself from the cycle of craving that produces dukkha.
Buddhism also emphasizes the importance of empathy, which is the ability to understand and share the feelings of others. Empathy allows us to put ourselves in the shoes of others and to understand their perspective, which can help us to cultivate compassion and to act with kindness and understanding.
'Positive' emotions are essentially those that are not self-centred. They are more outgoing and orientated towards others, though their positivity naturally includes ourselves. The most fundamental of these positive emotions is metta — a Pali word which means unlimited loving-kindness or benevolence.
“Have compassion for all beings, rich and poor alike; each has their suffering. Some suffer too much, others too little.” “Teach this triple truth to all: A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.”
Why do monks take a vow of silence? In the Buddhist tradition, a monk's vow of silence is a way to practice proper speech. Monks feel that they would avoid saying something negative by avoiding revealing anything that comes to mind. For them, speaking with silence is a way to practice nonviolence.
Craving and desire are the cause of all unhappiness. Everything sooner or later must change, so do not become attached to anything. (Gautama Buddha).
Description: For Buddhists, well-being/non-well-being are states of being along a continuum. Though dis-ease suggests an absence of ease, Buddhists see it less as illness than as a consequence of ignorance, attachment to ego-self, and delusion, or, failing to see reality as it is.
According to Edwina Pio, Buddhist texts see mental illness as being mainly psychogenic in nature (rooted mainly in "environmental stress and inappropriate learning"). The Pali canon also describes Buddhist monks (epitomized by the monk Gagga) with symptoms of what would today be called mental illness.
Buddhism. Regarding the concept of detachment, or non-attachment, Buddhist texts in Pali mention nekkhamma, a word generally translated as "renunciation". This word also conveys more specifically the meaning of "giving up the world and leading a holy life" or "freedom from lust, craving and desires."
Lovingkindness, compassion, appreciative joy, and a particular form of equanimity are the four kinds of love taught and encouraged in classic Buddhist teachings.
The Dhammasangāni [5] regard five acts – matricide, parricide, slaying an Arhat, slaying a Buddha, and causing division among priesthood to be five unpardonable sins.
The three poisons are: greed (raga, also translated as lust), hatred (dvesha, or anger), and delusion (moha, or ignorance).