Upādāna: Difference between revisions

Translations of
Upādāna
Translations of; Upādāna
English	clinging, grasping, attachment or fuel, material cause
Sanskrit	उपादान, (upadana)
Pali	upādāna
Burmese	ဥပါဒါန် ; (MLCTS: ṵ pà dàɰ̃)
Chinese	取 ; (Pinyin: qǔ)
Japanese	取 ; (Rōmaji: shu)
Khmer	ឧបដ្ឋាន; (Upathan)
Korean	取 (취) ; (RR: chui)
Sinhala	උපාදාන
Tibetan	ལེན་པ ; (Wylie: len.pa)
Tagalog	ᜀᜉᜀᜇᜀᜈᜀ (apadana)
Thai	อุปาทาน ; (RTGS: upathan)
Vietnamese	取 (thủ)
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Upādāna उपादान is a Sanskrit and Pali word that means "fuel, material cause, substrate that is the source and means for keeping an active process energized".^[1]^[2] It is also an important Buddhist concept referring to "attachment, clinging, grasping".^[3] It is considered to be the result of taṇhā (craving), and is part of the dukkha (dissatisfaction, suffering, pain) doctrine in Buddhism.

Buddhism

Upādāna is the Sanskrit and Pāli word for "clinging", "attachment" or "grasping", although the literal meaning is "fuel".^[4] Upādāna and taṇhā (Skt. tṛṣṇā) are seen as the two primary causes of dukkha ('suffering', unease, "standing unstable"). The cessation of clinging is nirvana, the coming to rest of the grasping mind.^[5]

Types of clinging

In the Sutta Pitaka,^[6] the Buddha states that there are four types of clinging:

sense-pleasure clinging (kamupadana)
all views clinging (ditthupadana)
rites-and-rituals clinging (silabbatupadana)
self-doctrine clinging (attavadupadana).

The Buddha once stated that, while other sects might provide an appropriate analysis of the first three types of clinging, he alone fully elucidated clinging to the "self" and its resultant unease.^[7]

The Abhidhamma^[8] and its commentaries^[9] provide the following definitions for these four clinging types:

sense-pleasure clinging: repeated craving of worldly things.
view clinging: such as eternalism (e.g., "The world and self are eternal") or nihilism.^[10]
rites-and-rituals clinging: believing that rites alone could directly lead to liberation, typified in the texts by the rites and rituals of "ox practice" and "dog practice."^[11]
self-doctrine clinging: self-identification with self-less entities (e.g., illustrated by MN 44,^[12] and further discussed in the skandha and anatta articles).

According to Buddhaghosa,^[13] the above ordering of the four types of clinging is in terms of decreasing grossness, that is, from the most obvious (grossest) type of clinging (sense-pleasure clinging) to the subtlest (self-doctrine clinging).

Interdependence of clinging types

self-doctrine clinging
↓
wrong-view clinging
↓		↓
rites-and-rituals clinging		sense-pleasure clinging

Buddhaghosa further identifies that these four clinging types are causally interconnected as follows:^[14]

self-doctrine clinging: first, one assumes that one has a permanent "self."
wrong-view clinging: then, one assumes that one is either somehow eternal or to be annihilated after this life.
resultant behavioral manifestations:
1. rites-and-rituals clinging: if one assumes that one is eternal, then one clings to rituals to achieve self-purification.
2. sense-pleasure clinging: if one assumes that one will completely disappear after this life, then one disregards the next world and clings to sense desires.

This hierarchy of clinging types is represented diagrammatically to the right.

Thus, based on Buddhaghosa's analysis, clinging is more fundamentally an erroneous core belief (self-doctrine clinging) than a habitualized affective experience (sense-pleasure clinging).

Manifestations of clinging

	The 12 Nidānas:
	Ignorance
	↓
	Formations
	↓
	Consciousness
	↓
	Name & Form
	↓
	Six Sense Bases
	↓
	Contact
	↓
	Feeling
	↓
	Craving
	↓
	Clinging
	↓
	Becoming
	↓
	Birth
	↓
	Old Age & Death

In terms of consciously knowable mental experiences, the Abhidhamma identifies sense-pleasure clinging with the mental factor of "greed" (lobha) and the other three types of clinging (self-doctrine, wrong-view and rites-and-rituals clinging) with the mental factor of "wrong view" (ditthi).^[15] Thus, experientially, clinging can be known through the Abhidhamma's fourfold definitions of these mental factors as indicated in the following table:^[16]

	characteristic	function	manifestation	proximate cause
greed (lobha)	grasping an object	sticks, like hot-pan meat	not giving up	enjoying things of bondage
wrong view (ditthi)	unwise interpreting	presumes	wrong belief	not hearing the Dhamma

To distinguish craving from clinging, Buddhaghosa uses the following metaphor:^[17]

"Craving is the aspiring to an object that one has not yet reached, like a thief's stretching out his hand in the dark; clinging is the grasping of an object that one has reached, like the thief's grasping his objective.... [T]hey are the roots of the suffering due to seeking and guarding."

Thus, for instance, when the Buddha talks about the "aggregates of clinging," he is referring to our grasping and guarding physical, mental and conscious experiences that we falsely believe we are or possess.

As part of the causal chain of suffering

In the Four Noble Truths, the First Noble Truth identifies clinging (upādāna, in terms of "the aggregates of clinging") as one of the core experiences of suffering. The Second Noble Truth identifies craving (tanha) as the basis for being at unease. In this manner a causal relationship between craving and clinging is found in the Buddha's most fundamental teaching.^[18]

In the twelve-linked chain of Dependent Origination (Pratītyasamutpāda, also see Twelve Nidanas), clinging (upādāna) is the ninth causal link:^[19]

Upādāna (Clinging) is dependent on Taṇhā (Craving) as a condition before it can exist.

"With Craving as condition, Clinging arises".

Upādāna (Clinging) is also the prevailing condition for the next condition in the chain, Becoming (Bhava).

"With Clinging as condition, Becoming arises."

According to Buddhaghosa,^[20] it is sense-pleasure clinging that arises from craving and that conditions becoming.

Upādāna as fuel

Professor Richard F. Gombrich has pointed out in several publications, and in his Numata Visiting Professor Lectures^[when?] at the University of London, School of Oriental and African Studies (SOAS), that the literal meaning of upādāna is "fuel". He uses this to link the term to the Buddha's use of fire as a metaphor. In the so-called Fire Sermon (Āditta-pariyāya) (Vin I, 34-5; SN 35.28) the Buddha tells the bhikkhus that everything is on fire. By everything he tells them he means the five senses plus the mind, their objects, and the operations and feelings they give rise to — i.e. everything means the totality of experience. All these are burning with the fires of greed, hatred and delusion.

In the nidana chain, then, craving creates fuel for continued burning or becoming (bhava). The mind like fire, seeks out more fuel to sustain it, in the case of the mind this is sense experience, hence the emphasis the Buddha places on "guarding the gates of the senses". By not being caught up in the senses (appamāda) we can be liberated from greed, hatred and delusion. This liberation is also expressed using the fire metaphor when it is termed nibbāna (Sanskrit: Nirvāṇa) which means to "go out", or literally to "blow out the flames of defilement". (Regarding the word Nirvāṇa, the verb vā is intransitive so no agent is required.)

Probably by the time the canon was written down (1st Century BCE), and certainly when Buddhaghosa was writing his commentaries (4th Century CE) the sense of the metaphor appears to have been lost, and upādāna comes to mean simply "clinging" as above. By the time of the Mahayana the term fire was dropped altogether and greed, hatred and delusion are known as the "three poisons".

Hinduism

The term Upādāna appears in the sense of "material cause" in ancient Vedic and medieval Hindu texts.^[21] For medieval era Vaishnavism scholar Ramanuja, the metaphysical Hindu concept of Brahman (as Vishnu) is the upadana-karana (material cause) of the universe.^[22] However, other Hindu traditions such as the Advaita Vedanta disagree and assert alternate theories on the nature of metaphysical Brahman and the universe while using the term upadana in the sense of "substrate, fuel".^[23]^[24]

More generally, the realist Hindu philosophies such as Samkhya and Nyaya have asserted that Brahman is the Upādāna of the phenomenal world.^[25] The philosophies within the Buddhist schools have denied Brahman, asserted impermanence and that the notion of anything real is untenable from a metaphysical sense.^[25] The Hindu traditions such as those influenced by Advaita Vedanta have asserted the position that everything (Atman, Brahman, Prakriti) is ultimately one identical reality.^[25] The concept Upādāna also appears with other sense of meanings, in Vedanta philosophies, such as "taking in".^[26]

Notes

^ Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. p. 149. ISBN 978-81-208-1144-7.
^ Monier Monier-Williams (1872). A Sanskrit-English Dictionary. Oxford University Press. p. 171.
^ Paul Williams; Anthony Tribe; Alexander Wynne (2002). Buddhist Thought. Routledge. pp. 45, 67. ISBN 978-1-134-62324-2.
^ See, for example, Rhys Davids & Stede (1921-25), p. 149; and, Gombrich (2005).
^ Below are some excerpts from the Pali Canon indicative of the statement that clinging's cessation leads to Nirvana:
"For the sake of what, then, my friend, is the holy life lived under the Blessed One?"

"The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding [nibbana] through lack of clinging."

— from "Relay Chariots" (Ratha-vinita Sutta MN 24) (Thanissaro, 1999).

"Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'"

— from "The Shorter Discourse on the Lion's Roar" (Cula-sihanada Sutta MN 11) (Ñanamoli & Bodhi, 1993).

"Now during this utterance, the hearts of the bhikkhus of the group of five were liberated from taints through clinging no more."

— from "The Discourse on the Not-self Characteristic" (Anatta-lakkhana Sutta SN 22.59) (Ñāṇamoli, 1981).

"...From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging, illness & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress."

— from "Clinging" (Upadana Sutta SN 12.52) (Thanissaro, 1998b).

"And having drunk

"The medicine of the Dhamma,

"You'll be untouched by age and death.

"Having meditated and seen —

"(You'll be) healed by ceasing to cling."

— from "The Healing Medicine of the Dhamma" (Miln 5 [verse 335]) (Olendzki, 2005).
^ Examples of references to upādāna in the Sutta Pitaka can be found in the "Culasihanada Sutta" ("Shorter Discourse on the Lion's Roar", MN 11) (see Nanamoli & Bodhi, 2001, p. 161) and the "Nidanasamyutta" ("Connected Discourses on Causation", SN 12) (see Bodhi, 2000b, p. 535).
^ Cula-sihanada Sutta ("Shorter Discourse on the Lion's Roar", MN 11) (Ñanamoli & Bodhi, 1993).
^ In the Abhidhamma, the Dhammasangani §§ 1213-17 (Rhys Davids, 1900, pp. 323-5) contains definitions of the four types of clinging.
^ Abhidhamma commentaries related to the four types of clining can be found, for example, in the Abhidhammattha-sangaha (see Bodhi, 2000b, p. 726 n. 5) and the Visuddhimagga (Buddhaghosa, 1999, pp. 585-7).
^ It is worth noting that, in reference to "wrong view" (Pali: miccha ditthi) as used in various suttas in the Anguttara Nikaya's first chapter, Bodhi (2005), p. 437, n. 10, states that wrong views "deny the foundations of morality, especially those views that reject a principal of moral causation or the efficacy of volitional effort."
^ See, for instance, Buddhaghosa (1999), p. 587. For a reference to these particular ascetic practices in the Sutta Pitaka, see MN 57, Kukkuravatika Sutta ("The Dog-Duty Ascetic," translated in: Nanamoli & Khantipalo, 1993; and, Nanamoli & Bodhi, 2001, pp. 493-97).
^ "Culavedalla Sutta: The Shorter Set of Questions-and-Answers". www.accesstoinsight.org.
^ Buddhaghosa (1999), pp. 586-7.
^ Buddhaghosa (1999), p. 587.
^ Bodhi (2000a), p. 267.
^ Bodhi (2000a), pp. 83-4, 371 n. 13.
^ Buddhaghosa (1999), p. 586.
^ The idea that the Four Noble Truths identifies craving as the proximate cause of clinging is mentioned, for instance, in Thanissaro (2000).
^ See, for example, SN 12.2 as translated by Thanissaro (1997a).
^ Buddhaghosa (1999), pp. 586, 593.
^ Wendy Doniger (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p. 1129. ISBN 978-0-87779-044-0.
^ J. E. Llewellyn (2005). Defining Hinduism: A Reader. Routledge. p. 35. ISBN 978-0-415-97449-3.
^ Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. pp. 62–63. ISBN 978-0-231-52642-5.
^ Allen Thrasher (1993). The Advaita Vedānta of Brahma-siddhi. Motilal Banarsidass. pp. 56–57. ISBN 978-81-208-0982-6.
^ ^a ^b ^c James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N-Z. The Rosen Publishing Group. pp. 720–721. ISBN 978-0-8239-3180-4.
^ Hajime Nakamura (1983). A History of Early Vedānta Philosophy. Motilal Banarsidass. p. 505. ISBN 978-81-208-0651-1.

Bibliography

Bodhi, Bhikku (2000a). A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Acariya Anuruddha. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-02-9.
Bodhi, Bhikkhu (trans.) (2000b). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications. ISBN 0-86171-331-1.
Bodhi, Bhikkhu (ed.) (2005). In the Buddha's Words: An Anthology of Discourses from the Pāli Canon.Boston: Wisdom Pubs. ISBN 0-86171-491-1.
Buddhaghosa, Bhadantācariya (trans. from Pāli by Bhikkhu Ñāṇamoli) (1999). The Path of Purification: Visuddhimagga. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-00-2.
Gombrich, Richard F. (2005). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 0-415-37123-6.
Ñāṇamoli, Bhikkhu (trans.) Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic (SN 22.59). Retrieved from "Access to Insight" at Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic.
Ñāṇamoli, Bhikkhu (trans.) & Bhikkhu Khantipalo (ed.) (1993). Kukkuravatika Sutta: The Dog-duty Ascetic (MN 57). Retrieved from "Access to Insight" at Kukkuravatika Sutta: The Dog-duty Ascetic.
Ñāṇamoli, Bhikkhu (trans.) & Bhikkhu Bodhi (trans.) (1993). Cula-sihanada Sutta: The Shorter Discourse on the Lion's Roar (MN 11). Retrieved 2007-11-19 from "Access to Insight" (1994) at Cula-sihanada Sutta: The Shorter Discourse on the Lion's Roar.
Ñāṇamoli, Bhikkhu (trans.) & Bhikkhu Bodhi (ed.) (2001). The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 0-86171-072-X.
Olendzki, Andrew (trans.) (2005). The Healing Medicine of the Dhamma (excerpt) (Miln 5 [verse 335]). Retrieved from "Access to Insight" at The Healing Medicine of the Dhamma.
Rhys Davids, Caroline A.F. ([1900], 2003). Buddhist Manual of Psychological Ethics, of the Fourth Century B.C., Being a Translation, now made for the First Time, from the Original Pāli, of the First Book of the Abhidhamma-Piṭaka, entitled Dhamma-Saṅgaṇi (Compendium of States or Phenomena). Whitefish, MT: Kessinger Publishing. ISBN 0-7661-4702-9.
Rhys Davids, T.W. & William Stede (eds.) (1921-5). The Pali Text Society’s Pali–English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available from "U. of Chicago" at http://dsal.uchicago.edu/dictionaries/pali/.
Thanissaro Bhikkhu (trans.) (1997a). Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising (SN 12.2). Retrieved from "Access to Insight" at Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising.
Thanissaro Bhikkhu (trans.) (1997). Samaññaphala Sutta: The Fruits of the Contemplative Life (DN 2). Retrieved from "Access to Insight" at Samaññaphala Sutta: The Fruits of the Contemplative Life.
Thanissaro Bhikkhu (trans.) (1998a). Culavedalla Sutta: The Shorter Set of Questions-and-Answers (MN 44). Retrieved from "Access to Insight" at Culavedalla Sutta: The Shorter Set of Questions-and-Answers.
Thanissaro Bhikkhu (trans.) (1998b). Upadana Sutta: Clinging (SN 12.52). Retrieved from "Access to Insight" at Upadana Sutta: Clinging.
Thanissaro Bhikkhu (trans.) (1999). Ratha-vinita Sutta: Relay Chariots (MN 24). Retrieved from "Access to Insight" at Ratha-vinita Sutta: Relay Chariots.
Thanissaro Bhikkhu (2000). Life isn't just Suffering. Retrieved from "Access to Insight" at Life Isn't Just Suffering.
Walshe, Maurice O'Connell (trans.) (1995). The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Somerville: Wisdom Publications. ISBN 0-86171-103-3.

External links

Economics in Buddhism

Preceded by Taṇhā	Twelve Nidānas Upādāna	Succeeded by Bhava

[DavidsStede1921p149-1] Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. p. 149. ISBN 978-81-208-1144-7.

[2] Monier Monier-Williams (1872). A Sanskrit-English Dictionary. Oxford University Press. p. 171.

[3] Paul Williams; Anthony Tribe; Alexander Wynne (2002). Buddhist Thought. Routledge. pp. 45, 67. ISBN 978-1-134-62324-2.

[4] See, for example, Rhys Davids & Stede (1921-25), p. 149; and, Gombrich (2005).

[5] Below are some excerpts from the Pali Canon indicative of the statement that clinging's cessation leads to Nirvana:
"For the sake of what, then, my friend, is the holy life lived under the Blessed One?"

"The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding [nibbana] through lack of clinging."

— from "Relay Chariots" (Ratha-vinita Sutta MN 24) (Thanissaro, 1999).

"Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'"

— from "The Shorter Discourse on the Lion's Roar" (Cula-sihanada Sutta MN 11) (Ñanamoli & Bodhi, 1993).

"Now during this utterance, the hearts of the bhikkhus of the group of five were liberated from taints through clinging no more."

— from "The Discourse on the Not-self Characteristic" (Anatta-lakkhana Sutta SN 22.59) (Ñāṇamoli, 1981).

"...From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging, illness & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress."

— from "Clinging" (Upadana Sutta SN 12.52) (Thanissaro, 1998b).

"And having drunk

"The medicine of the Dhamma,

"You'll be untouched by age and death.

"Having meditated and seen —

"(You'll be) healed by ceasing to cling."

— from "The Healing Medicine of the Dhamma" (Miln 5 [verse 335]) (Olendzki, 2005).

[6] Examples of references to upādāna in the Sutta Pitaka can be found in the "Culasihanada Sutta" ("Shorter Discourse on the Lion's Roar", MN 11) (see Nanamoli & Bodhi, 2001, p. 161) and the "Nidanasamyutta" ("Connected Discourses on Causation", SN 12) (see Bodhi, 2000b, p. 535).

[7] Cula-sihanada Sutta ("Shorter Discourse on the Lion's Roar", MN 11) (Ñanamoli & Bodhi, 1993).

[8] In the Abhidhamma, the Dhammasangani §§ 1213-17 (Rhys Davids, 1900, pp. 323-5) contains definitions of the four types of clinging.

[9] Abhidhamma commentaries related to the four types of clining can be found, for example, in the Abhidhammattha-sangaha (see Bodhi, 2000b, p. 726 n. 5) and the Visuddhimagga (Buddhaghosa, 1999, pp. 585-7).

[10] It is worth noting that, in reference to "wrong view" (Pali: miccha ditthi) as used in various suttas in the Anguttara Nikaya's first chapter, Bodhi (2005), p. 437, n. 10, states that wrong views "deny the foundations of morality, especially those views that reject a principal of moral causation or the efficacy of volitional effort."

[11] See, for instance, Buddhaghosa (1999), p. 587. For a reference to these particular ascetic practices in the Sutta Pitaka, see MN 57, Kukkuravatika Sutta ("The Dog-Duty Ascetic," translated in: Nanamoli & Khantipalo, 1993; and, Nanamoli & Bodhi, 2001, pp. 493-97).

[12] "Culavedalla Sutta: The Shorter Set of Questions-and-Answers". www.accesstoinsight.org.

[13] Buddhaghosa (1999), pp. 586-7.

[14] Buddhaghosa (1999), p. 587.

[15] Bodhi (2000a), p. 267.

[16] Bodhi (2000a), pp. 83-4, 371 n. 13.

[17] Buddhaghosa (1999), p. 586.

[18] The idea that the Four Noble Truths identifies craving as the proximate cause of clinging is mentioned, for instance, in Thanissaro (2000).

[19] See, for example, SN 12.2 as translated by Thanissaro (1997a).

[20] Buddhaghosa (1999), pp. 586, 593.

[21] Wendy Doniger (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p. 1129. ISBN 978-0-87779-044-0.

[22] J. E. Llewellyn (2005). Defining Hinduism: A Reader. Routledge. p. 35. ISBN 978-0-415-97449-3.

[23] Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. pp. 62–63. ISBN 978-0-231-52642-5.

[24] Allen Thrasher (1993). The Advaita Vedānta of Brahma-siddhi. Motilal Banarsidass. pp. 56–57. ISBN 978-81-208-0982-6.

[Lochtefeld2002upadana-25] James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N-Z. The Rosen Publishing Group. pp. 720–721. ISBN 978-0-8239-3180-4.

[26] Hajime Nakamura (1983). A History of Early Vedānta Philosophy. Motilal Banarsidass. p. 505. ISBN 978-81-208-0651-1.

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@@ Line 1: / Line 1: @@
+{{italic title}}
+{{short description|Buddhist concept referring to "attachment, clinging, grasping"}}
 {{Buddhist term
 |title=Upādāna
@@ Line 8: / Line 10: @@
 |zh=取
 |zh-Latn=qǔ
+|km= ឧបដ្ឋាន<br>(Upathan)
-|ko=취
+|ko=取 (취)
 |ko-Latn=chui
 |my={{my|ဥပါဒါန်}}
-|my-Latn=ṵ pà dàɴ
+|my-Latn=ṵ pà dàɰ̃
-|vi = 取 (thủ)
+|vi =取 (thủ)
-|bo =  ལེན་པ
+|bo = ལེན་པ
 |bo-Latn = [[Wylie transliteration|Wylie]]: len.pa
 |si=[[:si:උපාදාන|උපාදාන]]
+|tl=ᜀᜉᜀᜇᜀᜈᜀ (apadana)
+|th= อุปาทาน
+|th-Latn= upathan
 }}
-'''Upādāna''' is a Vedic Sanskrit and Pali word that means "fuel, material cause, substrate that is the source and means for keeping an active process energized".<ref name="DavidsStede1921p149">{{cite book|author1=Thomas William Rhys Davids |author2=William Stede |title=Pali-English Dictionary |url=https://books.google.com/books?id=0Guw2CnxiucC |year=1921|publisher=Motilal Banarsidass |isbn=978-81-208-1144-7 |pages=149 }}</ref><ref>{{cite book|author=Monier Monier-Williams |title=A Sanskrit-English Dictionary |url=https://books.google.com/books?id=_3NWAAAAcAAJ |year=1872|publisher=Oxford University Press |pages=171 }}</ref> It is also an important Buddhist concept referring to "attachment, clinging, grasping".<ref>{{cite book|author1=Paul Williams |author2=Anthony Tribe |author3=Alexander Wynne |title=Buddhist Thought |url=https://books.google.com/books?id=e9SFAgAAQBAJ  |year=2002|publisher=Routledge |isbn=978-1-134-62324-2 |pages=45, 67 }}</ref> It is considered to be the result of ''[[taṇhā]]'' (craving), and is part of the ''[[dukkha]]'' (suffering, pain) doctrine in [[Buddhism]].
+'''''Upādāna''''' उपादान is a Sanskrit and Pali word that means "fuel, material cause, substrate that is the source and means for keeping an active process energized".<ref name="DavidsStede1921p149">{{cite book|author1=Thomas William Rhys Davids |author2=William Stede |title=Pali-English Dictionary |url=https://books.google.com/books?id=0Guw2CnxiucC |year=1921|publisher=Motilal Banarsidass |isbn=978-81-208-1144-7 |pages=149 }}</ref><ref>{{cite book|author=Monier Monier-Williams |title=A Sanskrit-English Dictionary |url=https://books.google.com/books?id=_3NWAAAAcAAJ |year=1872|publisher=Oxford University Press |pages=171 }}</ref> It is also an important Buddhist concept referring to "attachment, clinging, grasping".<ref>{{cite book|author1=Paul Williams |author2=Anthony Tribe |author3=Alexander Wynne |title=Buddhist Thought |url=https://books.google.com/books?id=e9SFAgAAQBAJ  |year=2002|publisher=Routledge |isbn=978-1-134-62324-2 |pages=45, 67 }}</ref> It is considered to be the result of ''[[taṇhā]]'' (craving), and is part of the ''[[dukkha]]'' (dissatisfaction, suffering, pain) doctrine in [[Buddhism]].
 ==Buddhism==
+'''''Upādāna''''' is the [[Sanskrit]] and [[Pāli]] word for "clinging", "attachment" or "grasping", although the literal meaning is "fuel".<ref>See, for example, [https://archive.today/20120708095507/http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:3973.pali Rhys Davids & Stede (1921-25), p. 149]; and, Gombrich (2005).</ref> Upādāna and [[taṇhā]] (Skt. ''tṛṣṇā'') are seen as the two primary causes of [[dukkha]] ('suffering', unease, "standing unstable"). The [[Nirodha|cessation]] of clinging is  [[nirvana]], the coming to rest of the grasping mind.<ref>Below are some excerpts from the Pali Canon indicative of the statement that clinging's cessation leads to Nirvana:
-{{PaliCanonSamanaViews}}
-'''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging", "attachment" or "grasping", although the literal meaning is "fuel".<ref>See, for example, [http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:3973.pali Rhys Davids & Stede (1921-25), p. 149;] and, Gombrich (2005).</ref> Upādāna and [[taṇhā]] (Skt. ''tṛṣṇā'') are seen as the two primary causes of [[Dukkha|suffering]]. The [[Nirodha|cessation]] of clinging leads to [[Nirvana]].<ref>Below are some excerpts from the Pali Canon indicative of the statement that clinging's cessation leads to Nirvana:
 :"For the sake of what, then, my friend, is the holy life lived under the Blessed One?"
 :"The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding [nibbana] through lack of clinging."
@@ Line 45: / Line 50: @@
 ===Types of clinging===
-In the [[Sutta Pitaka]],<ref>Examples of references to ''upādanā'' in the Sutta Pitaka can be found in the "Culasihanada Sutta" ("Shorter Discourse on the Lion's Roar", [[Majjhima Nikaya|MN]] 11) (see Nanamoli & Bodhi, 2001, p. 161) and the "Nidanasamyutta" ("Connected Discourses on Causation", [[Samyutta Nikaya|SN]] 12) (see Bodhi, 2000b, p. 535).</ref> [[Gautama Buddha|the Buddha]] states that there are four types of clinging:
+In the [[Sutta Pitaka]],<ref>Examples of references to ''upādāna'' in the Sutta Pitaka can be found in the "Culasihanada Sutta" ("Shorter Discourse on the Lion's Roar", [[Majjhima Nikaya|MN]] 11) (see Nanamoli & Bodhi, 2001, p. 161) and the "Nidanasamyutta" ("Connected Discourses on Causation", [[Samyutta Nikaya|SN]] 12) (see Bodhi, 2000b, p. 535).</ref> the [[Gautama Buddha|Buddha]] states that there are four types of clinging:
 *'''sense-pleasure''' clinging (''kamupadana'')
-*'''wrong-view''' clinging (''ditthupadana'')
+*'''all views''' clinging (''ditthupadana'')
 *'''rites-and-rituals''' clinging (''silabbatupadana'')
 *'''self-doctrine''' clinging (''attavadupadana'').
-The Buddha once stated that, while other sects might provide an appropriate analysis of the first three types of clinging, he alone fully elucidated clinging to the "self" and its resultant suffering.<ref>''Cula-sihanada Sutta'' ("Shorter Discourse on the Lion's Roar", [[Majjhima Nikaya|MN]] 11) [http://www.accesstoinsight.org/tipitaka/mn/mn.011.ntbb.html ({{IAST|Ñanamoli}} & Bodhi, 1993).]</ref>
+The Buddha once stated that, while other sects might provide an appropriate analysis of the first three types of clinging, he alone fully elucidated clinging to the "self" and its resultant unease.<ref>''Cula-sihanada Sutta'' ("Shorter Discourse on the Lion's Roar", [[Majjhima Nikaya|MN]] 11) [http://www.accesstoinsight.org/tipitaka/mn/mn.011.ntbb.html ({{IAST|Ñanamoli}} & Bodhi, 1993).]</ref>
 The [[Abhidhamma]]<ref>In the Abhidhamma, the Dhammasangani  §§ 1213-17 (Rhys Davids, 1900, pp. 323-5) contains definitions of the four types of clinging.</ref> and its commentaries<ref>Abhidhamma commentaries related to the four types of clining can be found, for example, in the Abhidhammattha-sangaha (see Bodhi, 2000b, p. 726 ''n''. 5) and the [[Visuddhimagga]] (Buddhaghosa, 1999, pp. 585-7).</ref> provide the following definitions for these four clinging types:
-#'''sense-pleasure clinging''': ''repeated'' [[tanha|craving]] of worldly things.
+#'''sense-pleasure clinging''': ''repeated'' [[Taṇhā|craving]] of worldly things.
-#'''wrong-view clinging''': such as eternalism (e.g., "The world and self are eternal") or nihilism.<ref>It is worth noting that, in reference to "wrong view" (Pali: ''miccha ditthi'') as used in various suttas in the [[Anguttara Nikaya]]'s first chapter, Bodhi (2005), p. 437, ''n''. 10, states that wrong views "deny the foundations of morality, especially those views that reject a principal of moral causation or the efficacy of volitional effort."</ref>
+#'''view clinging''': such as eternalism (e.g., "The world and self are eternal") or nihilism.<ref>It is worth noting that, in reference to "wrong view" (Pali: ''miccha ditthi'') as used in various suttas in the [[Anguttara Nikaya]]'s first chapter, Bodhi (2005), p. 437, ''n''. 10, states that wrong views "deny the foundations of morality, especially those views that reject a principal of moral causation or the efficacy of volitional effort."</ref>
 #'''rites-and-rituals clinging''': believing that rites alone could directly lead to liberation, typified in the texts by the rites and rituals of "ox practice" and "dog practice."<ref>See, for instance, Buddhaghosa (1999), p. 587.  For a reference to these particular ascetic practices in the [[Sutta Pitaka]], see [[Majjhima Nikaya|MN]] 57, ''Kukkuravatika Sutta'' ("The Dog-Duty Ascetic," translated in: Nanamoli & Khantipalo, 1993; and, Nanamoli & Bodhi, 2001, pp. 493-97).</ref>
-#'''self-doctrine clinging''': self-identification with self-less entities (e.g., illustrated by [[Majjhima Nikaya|MN]] 44,<ref>[http://www.accesstoinsight.org/tipitaka/mn/mn.044.than.html Thanissaro (1998a).]</ref> and further discussed in the [[skandha]] and [[anatta]] articles).
+#'''self-doctrine clinging''': self-identification with self-less entities (e.g., illustrated by [[Majjhima Nikaya|MN]] 44,<ref>{{Cite web|url=https://www.accesstoinsight.org/tipitaka/mn/mn.044.than.html|title=Culavedalla Sutta: The Shorter Set of Questions-and-Answers|website=www.accesstoinsight.org}}</ref> and further discussed in the [[skandha]] and [[anatta]] articles).
 According to [[Buddhaghosa]],<ref>Buddhaghosa (1999), pp. 586-7.</ref> the above ordering of the four types of clinging is in terms of decreasing ''grossness'', that is, from the most obvious (grossest) type of clinging (sense-pleasure clinging) to the subtlest (self-doctrine clinging).
@@ Line 62: / Line 67: @@
 {| style="float:right; margin-left:1em; text-align:center; " cellpadding="3"
 |-
-| style="background:#9400D3; color:white" colspan=3 | self-doctrine<br>clinging
+| colspan="3" style="background:#9400D3; color:white" | self-doctrine<br>clinging
 |-
-| colspan=3 | ↓
+| colspan="3" | ↓
 |-
-| style="background:#9ACD32; color:black" colspan=3 | wrong-view<br>clinging
+| colspan="3" style="background:#9ACD32; color:black" | wrong-view<br>clinging
 |-
 | ↓
@@ Line 90: / Line 95: @@
 ===Manifestations of clinging===
+{{Nidanas|float=right}}
 In terms of consciously knowable mental experiences, the [[Abhidhamma]] identifies sense-pleasure clinging with the mental factor of "greed" (''lobha'') and the other three types of clinging (self-doctrine, wrong-view and rites-and-rituals clinging) with the mental factor of "wrong view" (''ditthi'').<ref>Bodhi (2000a), p. 267.</ref>  Thus, experientially, clinging can be known through the Abhidhamma's fourfold definitions of these mental factors as indicated in the following table:<ref>Bodhi (2000a), pp. 83-4, 371 ''n''. 13.</ref>
-{|class="wikitable" style="margin:auto"
+{| class="wikitable" style="margin:auto"
 |-
 !
@@ Line 116: / Line 122: @@
 :"Craving is the aspiring to an object that one has not yet reached, like a thief's stretching out his hand in the dark; clinging is the grasping of an object that one has reached, like the thief's grasping his objective....  [T]hey are the roots of the suffering due to seeking and guarding."
 Thus, for instance, when the Buddha talks about the "[[skandha|aggregates]] of clinging," he is referring to our grasping and guarding physical, mental and conscious experiences that we falsely believe we are or possess.
-{{Nidanas|float=right}}
 ===As part of the causal chain of suffering===
-In the [[Four Noble Truths]], the First Noble Truth identifies clinging (''upādāna'', in terms of "the [[Skandha|aggregates]] of clinging") as one of the core experiences of suffering.  The Second Noble Truth identifies craving (''[[tanha]]'') as the basis for suffering. In this manner a causal relationship between craving and clinging is found in the Buddha's most fundamental teaching.<ref>The idea that the Four Noble Truths identifies craving as the proximate cause of clinging is mentioned, for instance, in Thanissaro (2000).</ref>
+In the [[Four Noble Truths]], the First Noble Truth identifies clinging (''upādāna'', in terms of "the [[Skandha|aggregates]] of clinging") as one of the core experiences of suffering.  The Second Noble Truth identifies craving (''[[Taṇhā|tanha]]'') as the basis for being at unease. In this manner a causal relationship between craving and clinging is found in the Buddha's most fundamental teaching.<ref>The idea that the Four Noble Truths identifies craving as the proximate cause of clinging is mentioned, for instance, in Thanissaro (2000).</ref>
 In the twelve-linked chain of Dependent Origination ([[Pratitya-samutpada|Pratītyasamutpāda]], ''also see'' [[Twelve Nidanas]]), clinging (''upādāna'') is the ninth causal link:<ref>See, for example, [[Samyutta Nikaya|SN]] 12.2 as translated by [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html Thanissaro (1997a)].</ref>
-*Upādāna (Clinging) is dependent on [[Tanha|{{IAST|Taṇhā}}]] (Craving) as a condition before it can exist.
+*Upādāna (Clinging) is dependent on {{IAST|Taṇhā}} (Craving) as a condition before it can exist.
-:"With [[Tanha|Craving]] as condition, Clinging arises".
+:"With [[Taṇhā|Craving]] as condition, Clinging arises".
 *Upādāna (Clinging) is also the prevailing condition for the next condition in the chain, Becoming ([[Bhava]]).
 :"With Clinging as condition, [[Bhava|Becoming]] arises."
@@ Line 133: / Line 137: @@
 ===Upādāna as fuel===
-Professor [[Richard Gombrich|Richard F. Gombrich]] has pointed out in several publications, and in his recent {{when|date=November 2016}} Numata Visiting Professor Lectures at the [[University of London]], [[School of Oriental and African Studies]] (SOAS), that the literal meaning of ''upādāna'' is "fuel". He uses this to link the term to the Buddha's use of fire as a metaphor. In the so-called [[Fire Sermon]] (''Āditta-pariyāya'') ([[Vinaya|Vin]] I, 34-5; [[Samyutta Nikaya|SN]] 35.28) the Buddha tells the bhikkhus that everything is on fire. By everything he tells them he means the [[ayatana|five senses plus the mind]], their objects, and the operations and feelings they give rise to &mdash; i.e. everything means the totality of experience. All these are burning with the fires of greed, hatred and delusion.
+Professor [[Richard Gombrich|Richard F. Gombrich]] has pointed out in several publications, and in his Numata Visiting Professor Lectures{{when|date=November 2016}} at the [[University of London]], [[School of Oriental and African Studies]] (SOAS), that the literal meaning of ''upādāna'' is "fuel". He uses this to link the term to the Buddha's use of fire as a metaphor. In the so-called [[Fire Sermon]] (''Āditta-pariyāya'') ([[Vinaya|Vin]] I, 34-5; [[Samyutta Nikaya|SN]] 35.28) the Buddha tells the bhikkhus that everything is on fire. By everything he tells them he means the [[ayatana|five senses plus the mind]], their objects, and the operations and feelings they give rise to &mdash; i.e. everything means the totality of experience. All these are burning with the fires of greed, hatred and delusion.
-In the nidana chain, then, craving creates ''fuel'' for continued burning or becoming (bhava). The mind like fire, seeks out more fuel to sustain it, in the case of the mind this is ''sense experience'', hence the emphasis the Buddha places on "guarding the gates of the senses". By not being caught up in the senses (''[[appamada|appamāda]]'') we can be liberated from greed, hatred and delusion. This liberation is also expressed using the fire metaphor when it is termed  [[Nirvana|''nibbāna'']] (Sanskrit: ''{{IAST|Nirvāṇa}}'') which means to "go out", or literally to "blow out". (Regarding the word ''{{IAST|Nirvāṇa}}, the verb ''vā'' is intransitive so no agent is required.)
+In the nidana chain, then, craving creates ''fuel'' for continued burning or becoming (bhava). The mind like fire, seeks out more fuel to sustain it, in the case of the mind this is ''sense experience'', hence the emphasis the Buddha places on "guarding the gates of the senses". By not being caught up in the senses (''[[appamada|appamāda]]'') we can be liberated from greed, hatred and delusion. This liberation is also expressed using the fire metaphor when it is termed  [[Nirvana|''nibbāna'']] (Sanskrit: ''{{IAST|Nirvāṇa}}'') which means to "go out", or literally to "blow out the flames of defilement". (Regarding the word ''{{IAST|Nirvāṇa}}, the verb ''vā'' is intransitive so no agent is required.)''
 Probably by the time the canon was written down (1st Century BCE), and certainly when Buddhaghosa was writing his commentaries (4th Century CE) the sense of the metaphor appears to have been lost, and ''upādāna'' comes to mean simply "clinging" as above. By the time of the [[Mahayana]] the term ''fire'' was dropped altogether and greed, hatred and delusion are known as the "three poisons".
 ==Hinduism==
-The term ''Upādāna'' appears in the sense of "material cause" in ancient Vedic and medieval Hindu texts.<ref>{{cite book|author=Wendy Doniger |title=Merriam-Webster's Encyclopedia of World Religions| url=https://books.google.com/books?id=ZP_f9icf2roC| year=1999| publisher=Merriam-Webster|isbn=978-0-87779-044-0| page=1129}}</ref> For medieval era [[Vaishnavism]] scholar [[Ramanuja]], the metaphysical Hindu concept of [[Brahman]] (as [[Vishnu]]) is the ''upadana-karana'' (material cause) of the universe.<ref>{{cite book|author=J. E. Llewellyn|title=Defining Hinduism: A Reader|url=https://books.google.com/books?id=90YRAQAAIAAJ|year=2005|publisher=Routledge|isbn=978-0-415-97449-3|page=35}}</ref> However, other Hindu traditions such as the Advaita Vedanta disagree and assert alternate theories on the nature of metaphysical Brahman and the universe while using the term ''upadana'' in the sense of "substrate, fuel".<ref>{{cite book|author=Andrew J. Nicholson|title=Unifying Hinduism: Philosophy and Identity in Indian Intellectual History|url=https://books.google.com/books?id=LSg0RGmMaTwC|year=2010|publisher=Columbia University Press|isbn=978-0-231-52642-5|pages=62–63}}</ref><ref>{{cite book|author=Allen Thrasher |title=The Advaita Vedānta of Brahma-siddhi |url=https://books.google.com/books?id=9b2cJ1gLgvgC |year=1993|publisher=Motilal Banarsidass |isbn=978-81-208-0982-6 |pages=56–57 }}</ref>
+The term ''Upādāna'' appears in the sense of "material cause" in ancient Vedic and medieval Hindu texts.<ref>{{cite book|author=Wendy Doniger|url=https://archive.org/details/isbn_9780877790440|title=Merriam-Webster's Encyclopedia of World Religions|publisher=Merriam-Webster|year=1999|isbn=978-0-87779-044-0|page=[https://archive.org/details/isbn_9780877790440/page/1129 1129]|url-access=registration}}</ref> For medieval era [[Vaishnavism]] scholar [[Ramanuja]], the metaphysical Hindu concept of [[Brahman]] (as [[Vishnu]]) is the ''upadana-karana'' (material cause) of the universe.<ref>{{cite book|author=J. E. Llewellyn|url=https://books.google.com/books?id=90YRAQAAIAAJ|title=Defining Hinduism: A Reader|publisher=Routledge|year=2005|isbn=978-0-415-97449-3|page=35}}</ref> However, other Hindu traditions such as the Advaita Vedanta disagree and assert alternate theories on the nature of metaphysical Brahman and the universe while using the term ''upadana'' in the sense of "substrate, fuel".<ref>{{cite book|author=Andrew J. Nicholson|url=https://archive.org/details/unifyinghinduism0000nich|title=Unifying Hinduism: Philosophy and Identity in Indian Intellectual History|publisher=Columbia University Press|year=2010|isbn=978-0-231-52642-5|pages=[https://archive.org/details/unifyinghinduism0000nich/page/62 62]–63|url-access=registration}}</ref><ref>{{cite book|author=Allen Thrasher|url=https://books.google.com/books?id=9b2cJ1gLgvgC|title=The Advaita Vedānta of Brahma-siddhi|publisher=Motilal Banarsidass|year=1993|isbn=978-81-208-0982-6|pages=56–57}}</ref>
-More generally, the realist Hindu philosophies such as [[Samkhya]] and [[Nyaya]] have asserted that Brahman is the ''Upādāna'' of the phenomenal world.<ref name="Lochtefeld2002upadana"/> The philosophies within the Buddhist schools have denied Brahman, asserted [[anicca|impermanence]] and that the notion of anything real is untenable from a metaphysical sense.<ref name="Lochtefeld2002upadana"/> The Hindu traditions such as those influenced by Advaita Vedanta have asserted the position that everything ([[Atman (Hinduism)|Atman]], Brahman, [[Prakriti]]) is ultimately one identical reality.<ref name="Lochtefeld2002upadana">{{cite book|author=James G. Lochtefeld |title=The Illustrated Encyclopedia of Hinduism: N-Z |url=https://books.google.com/books?id=g6FsB3psOTIC |year=2002|publisher=The Rosen Publishing Group |isbn=978-0-8239-3180-4 |pages=720–721 }}</ref> The concept ''Upādāna'' also appears with other sense of meanings, in [[Vedanta]] philosophies, such as "taking in".<ref>{{cite book|author=Hajime Nakamura|title=A History of Early Vedānta Philosophy|url=https://books.google.com/books?id=asNLliQHDNQC|year=1983|publisher=Motilal Banarsidass|isbn=978-81-208-0651-1|page=505}}</ref>
+More generally, the realist Hindu philosophies such as [[Samkhya]] and [[Nyaya]] have asserted that Brahman is the ''Upādāna'' of the phenomenal world.<ref name="Lochtefeld2002upadana">{{cite book|author=James G. Lochtefeld|url=https://archive.org/details/illustratedencyc0000loch|title=The Illustrated Encyclopedia of Hinduism: N-Z|publisher=The Rosen Publishing Group|year=2002|isbn=978-0-8239-3180-4|pages=[https://archive.org/details/illustratedencyc0000loch/page/720 720]–721|url-access=registration}}</ref> The philosophies within the Buddhist schools have denied Brahman, asserted [[anicca|impermanence]] and that the notion of anything real is untenable from a metaphysical sense.<ref name="Lochtefeld2002upadana"/> The Hindu traditions such as those influenced by Advaita Vedanta have asserted the position that everything ([[Atman (Hinduism)|Atman]], Brahman, [[Prakriti]]) is ultimately one identical reality.<ref name="Lochtefeld2002upadana" /> The concept ''Upādāna'' also appears with other sense of meanings, in [[Vedanta]] philosophies, such as "taking in".<ref>{{cite book|author=Hajime Nakamura|url=https://books.google.com/books?id=asNLliQHDNQC|title=A History of Early Vedānta Philosophy|publisher=Motilal Banarsidass|year=1983|isbn=978-81-208-0651-1|page=505}}</ref>
 ==See also==
@@ Line 149: / Line 153: @@
 *[[Detachment (philosophy)]]
 **''[[Nekkhamma]]''
+*[[MacGuffin]]
 *[[Pratitya-samutpada]]
 *[[Twelve Nidanas]]
@@ Line 161: / Line 166: @@
 *[[Buddhaghosa]], Bhadantācariya (trans. from Pāli by Bhikkhu {{IAST|Ñāṇamoli}}) (1999). ''The Path of Purification: Visuddhimagga''. Seattle, WA: BPS Pariyatti Editions. {{ISBN|1-928706-00-2}}.
 *Gombrich, Richard F. (2005). ''How Buddhism Began: The Conditioned Genesis of the Early Teachings.'' Routledge. {{ISBN|0-415-37123-6}}.
-*{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) ''Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic'' ([[Samyutta Nikaya|SN]] 22.59). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.nymo.html.
+*{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) ''Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic'' ([[Samyutta Nikaya|SN]] 22.59). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.nymo.html Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic].
-*{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) & Bhikkhu Khantipalo (ed.) (1993). ''Kukkuravatika Sutta: The Dog-duty Ascetic'' ([[Majjhima Nikaya|MN]] 57). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.057.nymo.html.
+*{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) & Bhikkhu Khantipalo (ed.) (1993). ''Kukkuravatika Sutta: The Dog-duty Ascetic'' ([[Majjhima Nikaya|MN]] 57). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/mn/mn.057.nymo.html Kukkuravatika Sutta: The Dog-duty Ascetic].
-*{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) & Bhikkhu Bodhi (trans.) (1993). ''Cula-sihanada Sutta: The Shorter Discourse on the Lion's Roar'' ([[Majjhima Nikaya|MN]] 11). Retrieved 2007-11-19 from "Access to Insight" (1994) at http://www.accesstoinsight.org/tipitaka/mn/mn.011.ntbb.html.
+*{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) & Bhikkhu Bodhi (trans.) (1993). ''Cula-sihanada Sutta: The Shorter Discourse on the Lion's Roar'' ([[Majjhima Nikaya|MN]] 11). Retrieved 2007-11-19 from "Access to Insight" (1994) at [http://www.accesstoinsight.org/tipitaka/mn/mn.011.ntbb.html Cula-sihanada Sutta: The Shorter Discourse on the Lion's Roar].
 *{{IAST|Ñāṇamoli}}, Bhikkhu (trans.) & Bhikkhu Bodhi (ed.) (2001). ''The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya''. Boston: Wisdom Publications. {{ISBN|0-86171-072-X}}.
-*Olendzki, Andrew (trans.) (2005). ''The Healing Medicine of the Dhamma (excerpt)'' ([[Milindapanha|Miln]] 5 [verse 335]). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/kn/miln/miln.5x.olen.html.
+*Olendzki, Andrew (trans.) (2005). ''The Healing Medicine of the Dhamma (excerpt)'' ([[Milindapanha|Miln]] 5 [verse 335]). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/kn/miln/miln.5x.olen.html The Healing Medicine of the Dhamma].
 *[[C. A. F. Rhys Davids|Rhys Davids, Caroline A.F.]] ([1900], 2003). ''Buddhist Manual of Psychological Ethics, of the Fourth Century B.C., Being a Translation, now made for the First Time, from the Original Pāli, of the First Book of the Abhidhamma-Pi{{IAST|ṭ}}aka, entitled Dhamma-Sa{{IAST|ṅ}}ga{{IAST|ṇ}}i (Compendium of States or Phenomena)''. Whitefish, MT: Kessinger Publishing. {{ISBN|0-7661-4702-9}}.
 *[[Thomas William Rhys Davids|Rhys Davids, T.W.]] & William Stede (eds.) (1921-5). ''The Pali Text Society’s Pali–English Dictionary''. Chipstead: [[Pali Text Society]].  A general on-line search engine for the PED is available from "U. of Chicago" at http://dsal.uchicago.edu/dictionaries/pali/.
-*[[Thanissaro Bhikkhu]] (trans.) (1997a). ''Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising'' ([[Samyutta Nikaya|SN]] 12.2). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html.
+*[[Thanissaro Bhikkhu]] (trans.) (1997a). ''Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising'' ([[Samyutta Nikaya|SN]] 12.2). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising].
-*Thanissaro Bhikkhu (trans.) (1997). ''Samaññaphala Sutta: The Fruits of the Contemplative Life'' ([[Digha Nikaya|DN]] 2). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html.
+*Thanissaro Bhikkhu (trans.) (1997). ''Samaññaphala Sutta: The Fruits of the Contemplative Life'' ([[Digha Nikaya|DN]] 2). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html Samaññaphala Sutta: The Fruits of the Contemplative Life].
-*Thanissaro Bhikkhu (trans.) (1998a). ''Culavedalla Sutta: The Shorter Set of Questions-and-Answers'' ([[Majjhima Nikaya|MN]] 44).  Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.044.than.html.
+*Thanissaro Bhikkhu (trans.) (1998a). ''Culavedalla Sutta: The Shorter Set of Questions-and-Answers'' ([[Majjhima Nikaya|MN]] 44).  Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/mn/mn.044.than.html Culavedalla Sutta: The Shorter Set of Questions-and-Answers].
-*Thanissaro Bhikkhu (trans.) (1998b). ''Upadana Sutta: Clinging'' ([[Samyutta Nikaya|SN]] 12.52). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.052.than.html.
+*Thanissaro Bhikkhu (trans.) (1998b). ''Upadana Sutta: Clinging'' ([[Samyutta Nikaya|SN]] 12.52). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.052.than.html Upadana Sutta: Clinging].
-*Thanissaro Bhikkhu (trans.) (1999). ''Ratha-vinita Sutta: Relay Chariots'' ([[Majjhima Nikaya|MN]] 24). Retrieved from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/mn/mn.024.than.html.
+*Thanissaro Bhikkhu (trans.) (1999). ''Ratha-vinita Sutta: Relay Chariots'' ([[Majjhima Nikaya|MN]] 24). Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/tipitaka/mn/mn.024.than.html Ratha-vinita Sutta: Relay Chariots].
-*Thanissaro Bhikkhu (2000). ''Life isn't just Suffering''.  Retrieved from "Access to Insight" at http://www.accesstoinsight.org/lib/authors/thanissaro/lifeisnt.html.
+*Thanissaro Bhikkhu (2000). ''Life isn't just Suffering''.  Retrieved from "Access to Insight" at [http://www.accesstoinsight.org/lib/authors/thanissaro/lifeisnt.html Life Isn't Just Suffering].
 *Walshe, Maurice O'Connell (trans.) (1995). ''The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya''. Somerville: Wisdom Publications. {{ISBN|0-86171-103-3}}.
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-|  before=[[Tanha|{{IAST|Taṇhā}}]]
+|  before=[[Taṇhā|{{IAST|Taṇhā}}]]
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 |  years='''Upādāna'''
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 {{Buddhism topics}}
-{{DEFAULTSORT:Upadana}}
-[[Category:Buddhist terminology]]
 [[Category:Hindu philosophical concepts]]
-[[Category:Pali words and phrases]]
+[[Category:Twelve nidānas]]
+[[Category:Sanskrit words and phrases]]

v t e Topics in Buddhism
Outline Glossary Index
Foundations	Four Noble Truths Three Jewels Buddha Dharma Sangha Noble Eightfold Path Nirvana Middle Way
The Buddha	Tathāgata Birthday Four sights Eight Great Events Great Renunciation Physical characteristics Life of Buddha in art Footprint Relics Iconography in Laos and Thailand Films Miracles Family Suddhodāna (father) Māyā (mother) Mahapajapati Gotamī (aunt, adoptive mother) Yaśodharā (wife) Rāhula (son) Ānanda (cousin) Devadatta (cousin) Places where the Buddha stayed Buddha in world religions
Bodhisattvas	Avalokiteśvara Guanyin Mañjuśrī Mahāsthāmaprāpta Ākāśagarbha Kṣitigarbha Samantabhadra Vajrapāṇi Skanda Tārā Metteyya/Maitreya
Disciples	Kaundinya Assaji Sāriputta Mahamoggallāna Ānanda Mahākassapa Aṅgulimāla Anuruddha Mahākaccana Nanda Subhūti Puṇṇa Mantānīputta Upāli Mahapajapati Gotamī Khema Uppalavanna Asita Channa Yasa
Key concepts	Avidyā (Ignorance) Bardo Bodhicitta Buddha-nature Dhamma theory Dharma Enlightenment Five hindrances Indriya Karma Kleshas Mental factors Mindstream Parinirvana Pratītyasamutpāda Rebirth Saṃsāra Saṅkhāra Skandha Śūnyatā Taṇhā (Craving) Tathātā Ten Fetters Three marks of existence Anicca Dukkha Anattā Two truths doctrine
Cosmology	Ten spiritual realms Six Paths Deva realm Human realm Asura realm Hungry Ghost realm Animal realm Naraka Three planes of existence
Branches	Mahayana Zen Chinese Chan Japanese Zen Korean Seon Vietnamese Thiền Pure Land Tiantai Huayan Risshū Nichiren Madhyamaka Yogachara Vajrayana Tibetan Buddhism Chinese Esoteric Buddhism Shingon Dzogchen Theravada Navayana Early Buddhist schools Pre-sectarian Buddhism Basic points unifying Theravāda and Mahāyāna
Practices	Bhavana Bodhipakkhiyādhammā Brahmavihara Mettā Karuṇā Mudita Upekkha Buddhābhiṣeka Dāna Devotion Deity yoga Dhyāna Faith Five Strengths Iddhipada Meditation Mantras Kammaṭṭhāna Recollection Smarana Anapanasati Samatha-vipassanā (Vipassana movement) Shikantaza Zazen Tukdam Koan Ganana Mandala Tonglen Tantra Tertön Terma Merit Mindfulness Mindful Yoga Satipatthana Nekkhamma Nianfo Pāramitā Paritta Puja Offerings Prostration Music Refuge Sādhu Satya Sacca Seven Factors of Enlightenment Sati Dhamma vicaya Pīti Passaddhi Śīla Five precepts Eight precepts Bodhisattva vow Pratimokṣa Threefold Training Śīla Samadhi Prajñā Vīrya Four Right Exertions Twenty-two vows of Ambedkar
Nirvana	Bodhi Bodhisattva Buddhahood Pratyekabuddhayāna Four stages of awakening Sotāpanna Sakadagami Anāgāmi Arhat
Monasticism	Bhikkhu Bhikkhunī Śrāmaṇera Śrāmaṇerī Anagārika Ajahn Sayadaw Zen master Rōshi Lama Rinpoche Geshe Tulku Western tulku Kappiya Donchee Householder Upāsaka and Upāsikā Achar Śrāvaka Ten principal disciples Shaolin Monastery
Major figures	The Buddha Nagasena Aśvaghoṣa Nagarjuna Asanga Vasubandhu Kumārajīva Buddhaghosa Buddhapālita Dignāga Bodhidharma Zhiyi Emperor Wen of Sui Songtsen Gampo Xuanzang Shandao Padmasambhava Saraha Atiśa Naropa Karmapa Hōnen Shinran Dōgen Nichiren Shamarpa Dalai Lama Panchen Lama Ajahn Mun B. R. Ambedkar Ajahn Chah Thích Nhất Hạnh
Texts	Early Buddhist texts Tripiṭaka Mahayana sutras Pali Canon Chinese Buddhist canon Tibetan Buddhist canon Dhammapada Sutra Vinaya Madhyamakālaṃkāra Abhidharmadīpa
Countries	Afghanistan Bangladesh Bhutan Cambodia China India Indonesia Japan Korea Laos Malaysia Maldives Mongolia Myanmar Nepal Pakistan Philippines Russia Buryatia Kalmykia Tuva (ru) Singapore Sri Lanka Taiwan Thailand Tibet Vietnam Africa Senegal South Africa Central Asia Uzbekistan Middle East Iran Saudi Arabia Western countries Argentina Australia Brazil Canada Costa Rica Czech Republic France Germany Italy Mexico New Zealand Norway Poland Sweden Switzerland Ukraine United Kingdom United States Venezuela
History	Timeline Ashoka Kanishka Buddhist councils History of Buddhism in India Decline of Buddhism in India Huichang persecution of Buddhism Greco-Buddhism Menander I Buddhism and the Roman world Buddhism in the West Silk Road transmission of Buddhism Persecution of Buddhists Banishment of Buddhist monks from Nepal Buddhist crisis Sinhalese Buddhist nationalism Buddhist modernism Vipassana movement 969 Movement Women in Buddhism
Philosophy	Abhidharma Atomism Buddhology Creator Buddhism and democracy Economics Eight Consciousnesses Engaged Buddhism Eschatology Ethics Evolution Humanism Logic Reality Secular Buddhism Socialism The unanswerable questions
Culture	Architecture Temple Vihāra Kyaung Wat Ordination hall Stupa Pagoda Burmese pagoda Candi Dzong architecture List of Buddhist architecture in China Japanese Buddhist architecture Buddhist temples in Korea Thai temple art and architecture Tibetan Buddhist architecture Art Greco-Buddhist Bodhi Tree Budai Buddha in art Calendar Cuisine Funeral Holidays Vesak Uposatha Māgha Pūjā Asalha Puja Vassa Jaya Sri Maha Bodhi Kasaya Mahabodhi Temple Mantra Om mani padme hum Mudra Music Pilgrimage Lumbini Maya Devi Temple Bodh Gaya Sarnath Kushinagar Poetry Prayer beads Hama yumi Prayer wheel Symbolism Dharmachakra Flag Bhavacakra Swastika Thangka Temple of the Tooth Vegetarianism
Miscellaneous	Abhijñā Amitābha Brahmā Dharma talk Hinayana Iddhi Kalpa Koliya Lineage Māra Siddhi Sacred languages Pāḷi Sanskrit
Comparison	Baháʼí Faith Christianity Influences Comparison East Asian religions Gnosticism Hinduism Jainism Judaism Psychology Science Theosophy Violence Western philosophy
Lists	Bodhisattvas Buddhas Buddhists Suttas Sutras Temples Festivals
Category Buddhism portal