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Buddhalainen k盲site 'Aistihavainto'

In Buddhism, "Aistihavainto" or sensory perception, involves the awareness of external stimuli through sight, sound, touch, and other senses ^[1]. This concept is further explored within Tibetan Buddhism, where it represents a crucial aspect of cognition. It's the method by which individuals gain knowledge of the world through their sensory organs ^[2]. This sensory process is considered a valid form of cognition ^[3] and is often contrasted with inferential reasoning ^[4].

Sensory experience is often described as immediate ^[5] and free from conceptual content ^[6]. This direct perception, which can annul other forms of cognition ^[7], is considered the primary and most reliable means of acquiring knowledge ^[8]. The process involves apprehending an object along with its properties after initial pre-cognition ^[9]. However, it's acknowledged that sensory perception has limitations ^[10] and cannot encompass all aspects of reality. It is a tool for recognizing specific individualities ^[11].

The senses provide a foundation for corroborating other cognitions ^[12], often serving as the basis for validating reality ^[13]. This sensory experience is often described as a means of cognition, which is linked to the sense-organs ^[14] and can be the initial way one perceives the world ^[15]. The ability to perceive or understand through the senses is a key component of the understanding process ^[16]. The process of perceiving through the senses is considered a vital method of gaining knowledge ^[17].

In the context of Tibetan Buddhism, this form of cognition is often contrasted with verbal cognition ^[18] and other forms of understanding, such as inference ^[19]. It's a means of recognizing the commonalty of things ^[20]. It is through sensory input that the multiplicity of individual letters is recognized ^[21]. The immediate experience of stimuli through the senses is a key aspect of this process ^[22]. This type of cognition is considered to be free from conceptual content ^[23].

The sensory process is also related to the ability to perceive and understand the surroundings ^[24]. It involves the direct perception of an object ^[25]. This faculty is crucial for the recognition of objects ^[26]. Sensory experience can lead to the understanding of objects and events ^[27]. Sensory perception also involves recognizing and interpreting the diversity of experiences ^[28]. It's through the senses that one can apprehend reality directly ^[29].

In Mahayana Buddhism, sensory experience is associated with the impermanent nature of existence ^[30]. It is also considered the same as the sphere of all moments of existence ^[31]. This awareness of the world through the senses is discussed in the context of attachment and reality ^[32].

In Theravada Buddhism, sensory input is tied to cognitive processes ^[33]. This is closely tied to thoughts and cognitive processes. This perception is part of the Buddha's comprehensive understanding ^[34]. It is one of the six recognized forms of valid cognition ^[35]. The experience of sensory input can be considered valid if it does not manifest incompatibility ^[36]. The process of perception through sensory organs includes the sensation of pleasure ^[37]. This capacity is limited to one's immediate surroundings ^[38].

Hindu k盲site 'Aistihavainto'

Aistihavainto, eli aistihavainnot, on keskeinen k盲site hindulaisuudessa, ja sen 测尘尘盲谤迟盲尘颈苍别苍 vaihtelee eri koulukuntien mukaan. Vaishnavismissa se on kyky havaita ulkomaailmaa aistien kautta, mutta voi olla poissa moha-tilassa ^[39]. Aistihavainnot korostavat mielen roolia yhteydess盲 aisteihin ^[40], ja ne ovat kokemuksia, joita hartausmieliset kokevat aistien kautta nauttiessaan ^[41]. Se on my枚s este Krishnaa n盲kemiselle ^[42]. Aistihavainto on rajallinen ymm盲rrys aistikokemuksista, ja sen takana on adhokshaja ^[43]. Aistien kautta tapahtuva maailman havaitseminen on rajallista jumalallisen olemuksen ymm盲rt盲misess盲 ^[44].

Puranassa aistihavainnot k盲sitt盲v盲t hajut, maut, 惫盲谤颈迟, kosketukset ja 盲盲苍别迟 ^[45]. Se on kyky kokea maailma viiden aistin kautta, jonka joogi pyrkii ylitt盲m盲盲n ^[46]. Se on kognitiivinen vastaanotto aistien kautta, mutta ei sis盲ll盲 sielun olemusta ^[47]. Aistihavainnot ruokkivat todellisuutta ^[48], ja ne voidaan 丑别谤盲迟迟盲盲 kuvilla . Aistien antamat tiedot luovat tietoisuutta .

Yogassa se on tapa havaita todellisuus aistien kautta, mutta voi v盲盲risty盲 ^[49]. Se on tiedon hankkimista aistikokemusten kautta ^[50]. Ayurvedassa se on aistien kautta koettuja ominaisuuksia ^[51]. Se on vuorovaikutusta aistien ja niiden kohteiden 惫盲濒颈濒濒盲 ^[52], ja se on v盲lit枚n kognitio sielun, aistien, mielen ja aistikohteiden 惫盲濒颈濒濒盲 ^[53]. Se on my枚s henkisi盲 tulkintoja aistikokemuksista ^[54].

Vyakarana:ssa se on sanan (sphota) havaitsemista ^[55] ja tiedon hankkimista aistikokemusten kautta ^[56].

Vedantassa se on v盲lit枚n kognitiivinen kokemus aisteista ^[57]. Aistihavainnot vaikuttavat todellisuuden ymm盲rt盲miseen ^[58]. Se on kohteiden havaitsemista aisteilla ^[59], ja se tulkitsee illuusion ^[60]. Se vaikuttaa hereill盲olotilan kokemuksiin ^[61]. Aistihavainnot ovat rajallisia , ja se on pratyaksha . Se on v盲lit枚n tietoisuus kohteista ^[62]. Pyh盲t kirjoitukset ylitt盲v盲t aistien ymm盲rryksen ^[63]. Se on keino havaita maailma ^[64], ja perustavaa laatua oleva tiedonl盲hde . Shankara tunnustaa sen, mutta korostaa aistirajoitusten ylitt盲mist盲 . Se kyseenalaistaa aistien merkityksen itsen ymm盲rt盲misess盲 ^[65].

Vaisheshikassa se on kyky havaita asioita viidell盲 aistilla ^[66]. Se on prosessi, jolla kognitio muodostuu ^[67]. Se on tiedon hankkiminen aistien kautta ^[68], ja se on intuition kognition muoto ^[69]. Se on prosessi, jossa kognitiot muodostuvat ^[70], ja se tunnistaa tulen ominaisuudet ^[71].

Jainisti k盲site 'Aistihavainto'

Jainismissa aistihavainto on aisteihin liittyv盲盲 tietoa, ilmentyen vikalendriyassa ^[72]. Aistihavainto mahdollistaa aineiden havaitsemisen; atomit ovat jakamattomia, eiv盲tk盲 aistein havaittavissa ^[73]. Aistien kyky havaita ulkoisia objekteja on oleellista aistitiedon synnyss盲 ^[74].

Aistihavainto k盲site paikallisissa ja alueellisissa l盲hteiss盲

Aistihavainto (Sense perception) in history describes how living beings understand their surroundings, shaped by their life's purpose ^[75]. It highlights the awareness of sensory experiences, initially emphasized before shifting towards a more spiritual perspective ^[76]. These perceptions, acquired through senses, sometimes interact, potentially leading to accurate or inaccurate understanding, as per Nyaya theory ^[77].

Sense-perception is a way to perceive the world, though it doesn't differentiate between objects, emphasizing sensory limitations ^[78]. The Self cannot be perceived through it, existing beyond sensory input ^[79]. All inference originates from perception, but it contains inherent contradictions ^[80]. It is also a method tied to the ordinary experience, which must be surpassed to reach God ^[81].

Furthermore, it describes the ways we collect information, classifiable and stored in memory, yet limiting imagination ^[82]. This is a method of knowledge acquisition through senses, forming the foundation of human knowledge ^[83].

Aistihavainto k盲site tieteellisiss盲 l盲hteiss盲

Aistihavainto refers to sensory data processing in science, vital for meditation . This involves the mind's interpretation of sensory input.