The third section of the Pali Canon, containing learned commentaries on the teachings B-U2.2
What a human being is made up of; the five categories affected by clinging. The five categories are; form, sensations, perceptions, impulses and consciousness. B-U2.2
The Buddhist belief in no-force / non-violence, the aim to minimise harmful impact upon all living things. B-U2.2
“Abode of the Gods,” "Abode of the Deathless", which refers to nirvana · B-U1.1
non-delusion or prajna (wisdom) one of the threewhole roots One of the three Wholesome roots. The opposites of the three poisons B-U1.1
the collection of numerical discourses. This consists of several thousand discourses of the Buddha and his major disciples arranged into 11 books according to the number of dhamma items referenced in them. One of the five collections or Nikayas of the Sutta Pitaka in the Tipitaka / Pali Cannon.
non-attachment or dāna (generosity) One of the three Wholesome roots. The opposites of the three poisons B-U1.1
non-hatred or mettā (loving-kindness) One of the three Wholesome roots. The opposites of the three poisons B-U1.1
‘No-self’. The view that there is nothing about the person which persists eternally without change. one of the three marks of existence. The belief that because everything in the universe changes, so too do human beings. Humans might feel that their personalities are fixed, but this is a mistake. Buddhism teaches that a persons feelings, beliefs and character, even their soul, changes. Sometimes change can happen quickly and sometimes slowly, but these aspects of a person are not fixed. Anatta means ‘no self’. B-U1.1
Impermanence, change – one of the three marks of existence. The belief that nothing in the universe is fixed. Nothing stays the same and everything will change. For example, a coastline will look vastly different in 100 years’ time from how it looks today. This is an example of something that is permanent yet changes over time. Anicca means ‘impermanence’. This fundamental mark of existence reminds Buddhists that nothing is fixed or stable. B-U1.1
The “nonreturner” , who, after death, will be reborn in a higher heaven, where he will become an arhat, a state attained by overcoming sensuous desire and ill will, in addition to the attainments of the first two stages. The third stage of the Arhat Path path four stages.
Arhat, (Sanskrit: “one who is worthy”) , Pali arahant, in Buddhism, a perfected person, one who has gained insight into the true nature of existence and has achieved nirvana (spiritual enlightenment). The arhat, having freed himself from the bonds of desire, will not be reborn. The highest state attainable in Theravada Buddhism. An arhat needs to follow the teaching of a Buddha to attain Nirvana, but can also preach the dharma after attaining Nirvana. B-3.1
The goal of to become ‘worthy’ the highest state attainable in Theravada Buddhism. The state of an arhat is considered in the Theravada tradition to be the proper goal of a Buddhist. Four stages of attainment are described in Pali texts: (1) the state of the “stream-enterer”—i.e., a convert (sotapanna)—achieved by overcoming false beliefs and doubts regarding the Buddha, the teaching (dhamma), and the order (sangha), (2) the “once-returner” (sakadagamin), who will be reborn only once in this realm, a state attained by diminishing lust, hatred, and illusion, (3) the “nonreturner” (anagamin), who, after death, will be reborn in a higher heaven, where he will become an arhat, a state attained by overcoming sensuous desire and ill will, in addition to the attainments of the first two stages, and (4) the arhat. Except under extraordinary circumstances, a man or woman can become an arhat only while a monk (Bhikkhu) or nun (Bhikkhuni) .B-3.1
A perfect example or model of something.
‘Worthy One’ – the highest attainment in Theravada Buddhism. Fourth Stage of the Theravada Arhat Path.
Asceticism consists of practices of self-discipline undertaken voluntarily in order to achieve a higher state of being. Buddhism has an interesting, rather ambivalent relation to asceticism. It is a movement that places the principle of moderation or 'the middle way' among the key doctrines of the tradition. In Theravada, renunciation is seen as the entry to the four stages of the Arhat path to enlightenment. The Buddha practiced with five ascetics who became his first followers.
Emperor of India in the 3rd century BCE.
Self; soul.- The eternal soul in Hinduism
Transcendent Bodhisattva of Compassion, depicted in female form. Identified with Bodhisattva Avalokitesvara.
Professor Arthur Llewellyn Basham (24 May 1914 – 27 January 1986) was a noted historian and indologist and author of a number of books. Basham is a Western scholar (Humanist?) who is sympathetic to lived religion but fundamentally committed to the academic approach of the historical-critical method or higher-criticism.
'Wheel of life'- dipiction of the cycle of samsara, six realms of existence, three poisons, and twelve links of dependent origination.
Fully ordained Buddhist monk.
Fully ordained Buddhist nun.
The Tibetan Wheel of life, sometimes called the ‘Wheel of Samsara'. B-2.1 B-U3.2 B-5.1
Buddhist monk
Buddhist nun
The devotional name given to the pipal/banyan/fig tree under which tradition states Siddhattha became enlightened. The tree (ficus religiosa) is known as the Tree of Wisdom.
In Mahayana Buddhism, bodhicitta, ("enlightenment-mind" or "the thought of awakening"), is the mind (citta) that is aimed at awakening (bodhi), with wisdom and compassion for the benefit of all sentient beings. Bodhicitta is the defining quality of the Mahayana bodhisattva (a being striving towards Buddhahood).
A Wisdom Being. One intent on becoming, or destined to become, a Buddha. Gotama, before his enlightenment as the historical Buddha.. In the Pali Cannon and commentaries, the designation 'Bodhisatta' is given only to Prince Siddhattha before his enlightenment and to his former existences.
The figure of the Bodhisattva — one who seeks enlightenment for the sake of all beings — is central to Mahayana Buddhism. The Bodhisattva Ideal lays special emphasis on compassion as essential to the Buddhist path.
The career of the Bodhisattva
The Buddhist path begins with the aspiration of bodhicitta, the wish to attain enlightenment for the benefit of all sentient beings.
Then the bodhisattva vow
Then the practice of six paramitas -Generosity, morality, patience, energy, meditation, and wisdom.
Then either continual rebirth 'to every realm of pain' as an "ordinary bodhisattva" one who has attained only the first 6 perfections OR "arya bodhisattva" one has gone beyond to achieve the 7th 'Upaya' OR even attains higher perfections and becomes a 'Transcendent Bodhisattvas'. -
The bodhisattva path refers to the path of the Bodhisattva. Generally speaking, the path is described as either: the six paramitas in the Sanskrit tradition, or the ten paramis in the Pali tradition.
Mahayana means ‘great vehicle’, which refers to the idea of the Bodhisattva path as a ‘vehicle’ to Buddhahood. The word in Sanskrit is a combination of ‘bodhi’ (meaning enlightenment and ‘sattva’ (meaning essence). Therefore, a Bodhisattva is someone whose essence is enlightenment.
A Bodhisattva has attained perfect Generosity, morality, patience, energy, meditation, and wisdom., which together are known as the Six Perfections or six paramitas. A Bodhisattva does not seek enlightenment for themselves, but seeks the end of all other beings’ suffering. They willingly stay on Earth to assist others.
The Bodhisattva vow is a vow (Sanskrit: praṇidhāna, lit. aspiration or resolution) taken by some Mahayana Buddhists to achieve full Buddhahood for the sake of all sentient beings. One who has taken the vow is nominally known as a enlightenment (a being working towards Buddhahood).
The exact wording of the Bodhisattva vows varies from school to school. The most basic form is:
May I attain Buddhahood for the benefit of all sentient beings.
A passionate variation of the vow is associated with the iconic figure Ksitigarbha Bodhisattva:
"Not until the hells are emptied will I become a Buddha; not until all beings are saved will I certify to Bodhi."
Shantideva's work includes a number of beautiful prayers that also are bodhisattva vows. Here is an excerpt from just one:
"May I be a protector to those without protection,
A leader for those who journey,
And a boat, a bridge, a passage
For those desiring the further shore.
May the pain of every living creature
Be completely cleared away.
May I be the doctor and the medicine
And may I be the nurse
For all sick beings in the world
Until everyone is healed."
Indigenous Tibetan religion
In Mahayana Buddhism, the underlying state of all things, therefore the potential of all beings
Founded in 1924 by Christmas Humphreys, the Society is a UK Charity to publish and make known the principles of Buddhism
Stage on the bodhisattva path. there are 10 stages or Ten Bhumis.
The four sublime states: loving kindness (metta), compassion (Karuna), sympathetic joy (Murdita), and evenness of mind (Equanimity).
‘Enlightened or Awakened One’. This term can refer to the ‘historical Buddha’—Siddhattha Gautama (also known as Sakyamuni, Gotama). It can also mean the state to which Mahayana Buddhists aspire, or it can be used as a term describing the state of an infinite number of enlightened beings. An example: Amida Buddha. The Buddha is also the first of the Three Jewels or three refuges.
Buddhism, like many of the sects that developed in northeastern India at the time, was constituted by the presence of a charismatic teacher, by the teachings this leader promulgated, and by a community of adherents that was often made up of renunciant members and lay supporters. In the case of Buddhism, this pattern is reflected in the Triratna—i.e., the “Three Jewels” of Buddha (the teacher), dharma (the teaching), and sangha (the community).
Buddhism, religion and philosophy that developed from the teachings of the Buddha (Sanskrit: “Awakened One”), a teacher who lived in northern India between the mid-6th and mid-4th centuries BCE (before the Common Era). Spreading from India to Central and Southeast Asia, China, Korea, and Japan, Buddhism has played a central role in the spiritual, cultural, and social life of Asia, and, beginning in the 20th century, it spread to the West
Buddhism, religion and philosophy that developed from the teachings of the Buddha (Sanskrit: “Awakened One”), a teacher who lived in northern India between the mid-6th and mid-4th centuries BCE (before the Common Era). Spreading from India to Central and Southeast Asia, China, Korea, and Japan, Buddhism has played a central role in the spiritual, cultural, and social life of Asia, and, beginning in the 20th century, it spread to the West.
Buddhism arose in northeastern India sometime between the late 6th century and the early 4th century BCE, a period of great social change and intense religious activity. There is disagreement among scholars about the dates of the Buddha’s birth and death. Many modern scholars believe that the historical Buddha lived from about 563 to about 483 BCE. Many others believe that he lived about 100 years later (from about 448 to 368 BCE). At this time in India, there was much discontent with Brahmanic (Hindu high-caste) sacrifice and ritual. In northwestern India there were ascetics who tried to create a more personal and spiritual religious experience than that found in the Vedas (Hindu sacred scriptures). In the literature that grew out of this movement, the Upanishads, a new emphasis on renunciation and transcendental knowledge can be found. Northeastern India, which was less influenced by Vedic tradition, became the breeding ground of many new sects. Society in this area was troubled by the breakdown of tribal unity and the expansion of several petty kingdoms. Religiously, this was a time of doubt, turmoil, and experimentation.
A proto-Samkhya group (i.e., one based on the Samkhya school of Hinduism founded by Kapila) was already well established in the area. New sects abounded, including various skeptics (e.g., Sanjaya Belatthiputta), atomists (e.g., Pakudha Kaccayana), materialists (e.g., Ajita Kesakambali), and antinomians (i.e., those against rules or laws—e.g., Purana Kassapa). The most important sects to arise at the time of the Buddha, however, were the Ajivikas (Ajivakas), who emphasized the rule of fate (niyati), and the Jains, who stressed the need to free the soul from matter. Although the Jains, like the Buddhists, have often been regarded as atheists, their beliefs are actually more complicated. Unlike early Buddhists, both the Ajivikas and the Jains believed in the permanence of the elements that constitute the universe, as well as in the existence of the soul.
Despite the bewildering variety of religious communities, many shared the same vocabulary—nirvana (transcendent freedom), atman (“self” or “soul”), yoga (“union”), karma (“causality”), Tathagata (“one who has come” or “one who has thus gone”), buddha (“enlightened one”), samsara (“eternal recurrence” or “becoming”), and dhamma (“rule” or “law”)—and most involved the practice of yoga. According to tradition, the Buddha himself was a yogi—that is, a miracle-working ascetic.
In the centuries following the founder’s death, Buddhism developed in two directions represented by two different groups. One was called the Hinayana (Sanskrit: “Lesser Vehicle”), a term given to it by its Buddhist opponents. This more conservative group, which included what is now called the Theravada (Pali: “Way of the Elders”) community, compiled versions of the Buddha’s teachings that had been preserved in collections called the Sutta Pitaka and the Vinaya Pitaka and retained them as normative. The other major group, which calls itself the Mahayana (Sanskrit: “Greater Vehicle”), recognized the authority of other teachings that, from the group’s point of view, made salvation available to a greater number of people. These supposedly more advanced teachings were expressed in sutras that the Buddha purportedly made available only to his more advanced disciples.
Ancient Buddhist scripture and doctrine developed in several closely related literary languages of ancient India, especially in Pali and Sanskrit. In this article Pali and Sanskrit words that have gained currency in English are treated as English words and are rendered in the form in which they appear in English-language dictionaries. Exceptions occur in special circumstances—as, for example, in the case of the Sanskrit term dharma (Pali: dhamma), which has meanings that are not usually associated with the term dharma as it is often used in English. Pali forms are given in the sections on the core teachings of early Buddhism that are reconstructed primarily from Pali texts and in sections that deal with Buddhist traditions in which the primary sacred language is Pali. Sanskrit forms are given in the sections that deal with Buddhist traditions whose primary sacred language is Sanskrit and in other sections that deal with traditions whose primary sacred texts were translated from Sanskrit into a Central or East Asian language such as Tibetan or Chinese.
As Buddhism spread, it encountered new currents of thought and religion. In some Mahayana communities, for example, the strict law of karma (the belief that virtuous actions create pleasure in the future and nonvirtuous actions create pain) was modified to accommodate new emphases on the efficacy of ritual actions and devotional practices. During the second half of the 1st millennium CE, a third major Buddhist movement, Vajrayana (Sanskrit: “Diamond Vehicle”; also called Tantric, or Esoteric, Buddhism), developed in India. This movement was influenced by gnostic and magical currents pervasive at that time, and its aim was to obtain spiritual liberation and purity more speedily.
Despite these vicissitudes, Buddhism did not abandon its basic principles. Instead, they were reinterpreted, rethought, and reformulated in a process that led to the creation of a great body of literature. This literature includes the Pali Tipitaka (“Three Baskets”)—the Sutta Pitaka (“Basket of Discourse”), which contains the Buddha’s sermons; the Vinaya Pitaka (“Basket of Discipline”), which contains the rule governing the monastic order; and the Abhidhamma Pitaka (“Basket of Special [Further] Doctrine”), which contains doctrinal systematizations and summaries. These Pali texts have served as the basis for a long and very rich tradition of commentaries that were written and preserved by adherents of the Theravada community. The Mahayana and Vajrayana traditions have accepted as Buddhavachana (“the word of the Buddha”) many other sutras and tantras, along with extensive treatises and commentaries based on these texts. Consequently, from the first sermon of the Buddha at Sarnath to the most recent derivations, there is an indisputable continuity—a development or metamorphosis around a central nucleus—by virtue of which Buddhism is differentiated from other religions.
The idea of Buddha-nature, also called tathagatagarbha, is particularly important in Mahayana Buddhism. It means that within all humans is a potential Buddha, or the potential to become enlightened. The phrase ‘Buddha-nature’ is translated from the Sanskrit compound word ‘tathagatagarbha’. In order to understand this difficult word, it is helpful to consider its meanings:
tatha = ‘one who has come’
gata = ‘one who has gone’
garbha = ‘womb’ or ‘embryo’
The Buddha achieved enlightenment and became the ‘one who has gone’. However, he stayed on Earth to help others, so is also the ‘one who has come’. Therefore, ‘tathagata’ refers to the Buddha. B-2.1
The goal, or destiny, to attain. Buddhahood is the state of an awakened being, who, having found the path of cessation of dukkha ("suffering", as created by attachment to desires and distorted perception and thinking) is in the state of "No-more-Learning". There is a broad spectrum of opinion on the universality and method of attainment of Buddhahood, the level to which this manifestation requires ascetic practices varies from none at all to an absolute requirement, dependent on doctrine. Mahayana Buddhism emphasizes the bodhisattva ideal of achieving Buddhahood rather than being enlightened as an arhat / Arhatship. Mahayana understand a Buddha as someone who is awake, or enlightened. Yet they combine perfect understanding with perfect love and compassion . They say there are three major paths to Buddhahood but the term Three Vehicles or paths / 'Yanas' does not occur in the Pâli Tipitaka and Theravada reject the idea of the Three Vehicles or paths / Yanas-
the Arhat path / the Śrāvakayāna. For Theravada this is the only Path to enlightenment. For Mahayana this is called the Śrāvakayāna- the "vehicle of listeners [i.e. disciples]" A common term used by Mahayana Buddhist texts to describe one hypothetical path to enlightenment)- Śrāvakayāna is the path that meets the goals of an Arhat—(an individual who achieves liberation as a result of listening to the teachings (or following a lineage) of a Samyaksaṃbuddha (e.g. the Buddha) or other Śrāvakabuddha / Arhat (e.g. a Thera) Mahayana see this as 'the lessor enlightenment'; A Buddha who achieved enlightenment through Śrāvakayāna is called a Śrāvakabuddha, as distinguished from a Samyaksaṃbuddha or Pratyekabuddha .
the Bodhisattva path of compassion (Bodhisatvayana);
The Tathagatagarba School and Buddha-nature doctrines of Mahayana Buddhism consider Buddhahood to be a universal and innate property of absolute wisdom. This wisdom is revealed in a person's current lifetime through Buddhist practice, without any specific relinquishment of pleasures or "earthly desires".
. B-2.1
Subdivision within each varna in Indian traditions, usually linked to occupation. B-2.1
The accepted Buddhist scriptures.
Theravada Monastery of the Thai Forest Tradition in Hertfordshire, run by the English Sangha Trust Branch of Amaravati Monastery .
'Pratityasamutpada' - the way that things exist i.e. related or connected to each other. In Mahayana it is related to the idea of emptiness or Sunyatta. B-U3.2
The principle of conditionality explains that because existence is dependent on previous or connecting factors, it is conditional. This means that one thing can only happen because of conditions that already exist. It also means that if conditions change or cease to exist, aspects of existence dependent on these conditions also change or cease to exist. It is linked to the idea of connectedness 'Pratityasamutpada' - the way that things exist i.e. related or connected to each other. B-U3.2
because existence is dependent on previous or connecting factors, it is conditional. One thing can only happen because of conditions that already exist. This also means that if conditions change or cease to exist, aspects of existence that depend on these conditions also change or cease to exist.. B-U3.2
Awareness of an object and discrimination of its components and aspects (See Vijnana ).
Tanha (P), 'thirst', desire, the Second Noble Truth identifies craving as the cause (or root) of suffering (dukkha). B-U1.1
Pratityasamutpada -. Dependent origination means that nothing exists without something else causing it to exist. In other words, nothing has an independent origin and everything is dependent for its origin on something else. The Dhamma contains a list of states of mind that are themselves dependent on previous states of mind.
This idea is crucial in Buddhist thought. It is one of the key principles of the Dhamma. It can best be understood as the interconnectedness of all existence. This means that nothing exists without something else causing it to exist. Nothing has an independent origin. Instead, everything is dependent for its origin on something else. It is linked to the idea of ‘conditionality’.
Puja (P) The practice of commemoration of, and commitment to, the Buddha and his teachings.
Generosity; giving; gift. One of the 6 or 10 Paramitas or perfections
Teachings.
‘Giving’ 'Generosity. Lay people offer dana to the sangha, and in doing so gain merit. The Third of ‘The Six’ Perfections, of Mahayana Buddhism.
Great Ocean. The spiritual and temporal leader of the Tibetan people. The present Dalai Lama, Tenzin Gyatso, is the fourteenth. ‘Dalai’ means ocean of wisdom, and a lama is a teacher.
The ten precepts observed by novice nuns/monks and by those observing retreats in Buddhist monasteries.
The universal law of life and the teachings of the buddha In Buddhism, dharma means "cosmic law and order" s expressed by the teachings of the Buddha. Siddhartha Gautama, the Buddha, attained enlightenment but stayed on Earth to teach others. The Dhamma, the Buddha’s teachings, form the Buddhist outlook on the nature of existence, the human personality and human destiny. Dhamma, also called Dharma, refers to the Buddha’s teachings. The Buddha was a holy man and teacher who achieved enlightenment. Before his enlightenment, he was a noble person called Siddhartha Gautama. The Buddha taught people how to follow the path to enlightenment through good living and understanding his insights. These teachings were later written down and are now known as the Dhamma (or Dharma).
In Buddhist philosophy, dhamma/dharma is also the term for "phenomena".
An ordained member of Triratna (Friends of the western Buddhist order)
Widely used scripture of 423 verses of proverbial wisdom attributed to the Buddha..
Meditation.
The collection of long discourses. This contains some of Buddhism’s most commonly referenced teachings. The description of the Buddha’s last days where he talks about morality and practices for lay people are found in the Digha Nikaya, as well as teachings about time, the universe and samatha meditation. One of the five collections or Nikayas of the Sutta Pitaka in the Tipitaka / Pali Cannon.
Hatred, one of the three marks of existence.
– Suffering dissatifsctiion, stresss– the first of the four noble truths and one of the three marks of existence. It is the idea that people suffer. Life is unsatisfactory, bringing pain, fear and longing.
The impermanence of existence (anicca) means that pleasant experiences do not last. Human desires and goals are always shifting (anatta), and life can seem meaningless. Dukkha refers to the ‘unsatisfactoriness’ of existence.
There are three types of Dukkha 1. Dukkha-Dukkha 2. Vipranama-Dukkha, 3. Sankhara-dukkha
Physical, emotional and mental pain. The suffering of suffering. This refers to the physical and emotional discomfort and pain all humans experience in their lives.
The steps to achieve nibbana.
A Buddhist movement which believes that Buddha’s teachings should be applied to situations of social and environmental justice.
Virya (Skt) - Making a concerted effort to achieve and attain enlightenment. The Fourth of of ‘The Six’ Perfections'.
The English word equanimity refers to a state of being calm and balanced, especially in the midst of difficulty. In Buddhism, equanimity (in Pali, upekkha; in Sanskrit, upeksha) is one of the Four Immeasurables or Brahma Viharas or four great virtues (along with compassion, loving kindness, and sympathetic joy) that the Buddha taught his disciples to cultivate.
Sila (P) Rules of right conduct and morality used in making moral decisions. Sila is the first of the Threefold Way- right speach, right action (5 precepts), and right livellood. B-U1.1
Literally ‘one way’. A theme of the Lotus Sutra which promotes the bodhisattva path to enlightement.
Celestial or human beings who are considered enlightened. Often enlightened beings are seen as demonstating particular aspects of enlightenment, such as wisdom or compassion.
The goal of Buddhists, and the attainment of the Buddha under the bodhi tree. Synonymous with nirvana, though different traditions define it in different ways B-U1.1
A principle expounded in the Lotus Sutra and recognized in many forms of Mahayana Buddhism that there are no monastic pre-requisites for the attainment of enlightenment
See Rupa. B-U1.1
The five moral precepts are the five principles that Buddhists follow in order to live ethically and morally good lives. They also help Buddhists to overcome the Three Poisons.
The five moral precepts are:
to refrain from taking life, ie killing any living creature
to refrain from taking what is not freely given, ie theft
to refrain from misuse of the senses or sexual misconduct, ie overindulgence in sex or committing sexual offences
to refrain from wrong speech, ie lying or gossiping
to refrain from intoxicants that cloud the mind, ie drugs or alcohol
Buddhists do not believe in a deity, so the five precepts are suggested ways of living rather than commandments given by a god. A Buddhist must want to behave in a morally good way in order to achieve enlightenment. B-U1.1
The first converts of (Shakyamuni) Buddha. The first people the Buddha taught were five spiritual seekers who had been his companions and who practiced with him the form of extreme self-denial that he himself later abandoned. When they first encountered the Buddha after his enlightenment, in a place called Deer Park in Benares, India, they made a pact to not to show him any deference—they considered him a failure who had returned to a life of luxury. But when they looked closer, the five ascetics realized that the Buddha had become a different caliber of being—noble, wise, and beyond all suffering. The Buddha taught them that the means to awakening wasn’t self-indulgence or self-denial but a path in between—the Middle Way. He then taught them his foundational insights—the four noble truths and the noble eightfold path leading to enlightenment. And thus was born the sangha, the first community of followers. On some accounts their names are Ājnāta Kaundinya, Ashvajit, Mahānāma, Bhadrika, and Vāshpa, though these differ somewhat according to the source. The Buddha’s Preaching Life Sutra lists Dashabala Kāshyapa as one of the five ascetics instead of Vāshpa.
See Brahma Viharas - the four great virtues . B-U1.1
The Buddha’s first teaching in a place known as the Deer Park in Isipatana to the five ascetics who had previously been his companions in the forest. They are the foundations of all the teachings the Buddha gave, a framework into which everything fits. They are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, the truth of the path leading to the end of suffering. B-U1.1
1) old age 👨⚖️ 2) sickness 3) death 💀 4) holy man. B-U1.1
The WBO and the FWBO were in 1967 founded by an English Buddhist, Denis Lingwood, who took the name Sangharakshita. Sangharakshita’s vision was for a form of Buddhism suitable for westerners. As such, FWBO Buddhism is highly eclectic, and ‘lifestyle’ is seen as less important that commitment.
‘Dana’ 'Generosity. Lay people offer Dana to the sangha, and in doing so gain merit. The Second of ‘The Six’ Perfections, of Mahayana Buddhism.
‘Object of worship’: the inscription of the daimoku.
Vietnamese Thien (Zen) Buddhist meditation teacher and peace activist born 1926; he is author of many books and lives in a community called Plum Village in France. He founded the Order of Interbeing, which teaches mindfulness and Engaged Buddhism.
Tanha Desire Craving (See Lobha) - One of the three Poisons.
Prajnaparamitahrdaya Sutra – a short sutra, communicating the Mahayana concept of emptiness.
Buddhists who are born into practising Buddhist families. The term is often used to distinguish convert Buddhists from communities who are culturally Buddhist. There are strong ‘heritage’ Buddhist communities in the UK amongst Sri Lankans, Thais, Chinese and Tibetans.
Shakyamuni – the human founder of the religion -as differentiated from other buddhas. .
Historical authenticity. Claims are often ‘polemically’ made that one or another tradition is original, authentic and thus best Buddhism.
The characteristics of human life. The Buddha diagnosed the human condition as having three marks of existence.
See three poisons - greed, hated and ignorance.
Hatred See three poisons - greed, hated and ignorance.
(Annica (P) Anitya Skt) The characteristics of human life. The Buddha diagnosed the human condition as having three marks of existence.
mental activity or formations (see sankhara). Forth of the five aggregates
To grant somebody membership of a religion, organisation or society, traditionally by formal rites.
(Annica (P) Anitya Skt) conditionality, everything is impermanent because it is dependent. (See impermance)
Buddhas birth and early stories. Mostly accounts of the previous lives of the Buddha i.e. the Jakata Tales Golden deer, Goat etc. Found in Pali Cannon
Also Ch’an (Chinese) and Zen Japanese). Advanced meditation.
True Pure Land Buddhism was founded in the 13th century by the Japanese monk Shinran, Jodo Shinshu is a form of Pure Land Buddhism which describes humanity as living in the era of mappo, an age in which it has become impossible to achieve enlightenment because humans are too corrupt and proud. Those who despair of their own ability to attain it, and who call on the Buddha Amida in a practice known as nembutsu, will be reborn in the Pure Land.
Important Pali text in which the Buddha entreats his followers not to accept teachings as true based on any other authority than their own experience that the teachings led to freedom from suffering.
Translated as action or deed. The law of cause and effect—all actions have consequences that will influence the future of the person. Intentional actions that affect one’s circumstances in this and future lives. The Buddha’s insistence that the effect depends on volition marks the Buddhist treatment of kamma as different from the Hindu understanding of karma. Buddhists attempt to make sure every action is right (according to the belief known as the Eightfold Path) in order to break the cycle of samsara and be reborn in a higher realm.
Compassion, sometimes as self-compassion or spiritual longing that is a fundamental quality in the bodhisattva ideal of Mahayana Buddhism. The Buddhist word for compassion is karuna. Being compassionate is part of a Buddhist’s spiritual path, and they attempt to show compassion for everyone in the world who is suffering. Buddhists accept that there is suffering in the world. Karuna teaches that a Buddhist should care for others even though they are also attempting to overcome their own suffering. B-U1.1
An object of focus in meditation. B-U1.1
Ceremony at the end of the Rains Retreat, at which monks are presented with new robes.
A riddle or a puzzling question, used by a Zen teacher to encourage his or her disciples to abandon ordinary dualistic, discriminative thinking.
The relationship between intentions/actions and consequences (not to be confused with some Hindu senses of the term as the force which drives reincarnation).
is craving / tanha pleasures of the senses, wealth or power. B-U1.1
Heap; aggregate. The Five Khandhas together make up the ‘person’ or better the appearance of a human being – matter/form, senses/feeling, perception, mental formations, and consciousness .
Mental defilement or fire, such as greed, hatred or ignorance.
Mental defilement or fire, such as greed, hatred or ignorance.
Actions which are considered to be skilful, moral and will attract good karma (eg kindness, love and alleviating suffering).
Also, Kannon (Japanese). Bodhisattva of Compassion, depicted in female form. Identified with Bodhisattva Avalokitesvara.
Three Marks/characteristics of existence / universal truths (dukkha, anicca and anatta).
Not ordained. In Theravada those Buddhists who have not become, or who are not currently, monks or nuns. In some forms of Mahayana Buddhism there is a monk/lay distinction, in others there is not.
Teacher, or one who is revered.
The five rules which members of the Sangha (lay and monks) accept as rules for living. They are not strict rules but guidelines that Buddhists should try to follow. .
The five rules which members of the Sangha (lay and monks) accept as rules for living. They are not strict rules but guidelines that Buddhists should try to follow. .
'awakening' 'insight' 'freedom'- While Enlightenment is a term used in the west the linked Buddhist terms are bodhi and vimutti means the knowledge or wisdom, or awakened intellect, of a Buddha. Although the term boddhi is also used in other Indian philosophies and traditions, its most common usage is in the context of Buddhism. Vimukti is the freedom from or release of the fetters and hindrances. The term "enlightenment" was popularised in the Western world through the 19th-century translations of German-born philologist Max Müller. It has the Western connotation of general insight into transcendental truth or reality. The term is also being used to translate several other Buddhist terms and concepts, which are used to denote (initial) insight (prajna (Sanskrit), wu (Chinese), kensho and satori (Japanese)); knowledge (vidya); the "blowing out" (Nirvana) of disturbing emotions and desires; and the attainment of supreme Buddhahood (samyak sam bodhi), as exemplified by Gautama Buddha. What exactly constituted the Buddha's awakening is unknown. It may have involved the knowledge that liberation was attained by the combination of mindfulness and dhyāna, applied to the understanding of the arising and ceasing of craving. The relation between dhyana and insight is a core problem in the study of Buddhism, and is one of the fundamentals of Buddhist practice. In the Western world, the concept of (spiritual) enlightenment has taken on a romantic meaning. It has become synonymous with self-realization and the true self and false self, being regarded as a substantial essence being covered over by social conditioning. In Theravada Buddhism, bodhi refers to the realisation of the four stages of enlightenment and becoming an Arahant. In Theravada Buddhism, bodhi is equal to supreme insight, and the realisation of the four noble truths, which leads to deliverance In Mahayana Buddhism, bodhi is equal to prajna, insight into the Buddha-nature, sunyata and tathatā. This is equal to the realisation of the non-duality of absolute and relative
The Buddhist path (magga (P) marga (Skt)) to liberation, also referred to as awakening, is described in a wide variety of ways. The classical one is the Noble Eightfold Path, which is only one of several summaries presented in the Sutta Pitaka. A number of other paths to liberation exist within various Buddhist traditions and theology. Early Buddhism thought of liberation as achieving a state of awakenment simply as the result of following the Noble Eightfold Path latter as Developing the seven factors of awakening. The Pali Cannon further assumes the goal is individual awakenment' suggesting this involves first abandoning the hindrances, then the practice of the four establishing's of mindfulness, and finally the development of the awakening factors. The emerging Theravada soteriological thinking assumed liberation was achieving Nibbana and the path to liberation it describes as - The Path of purification i.e. The Visuddhimagga. The emerging Mahayana Soteriological thinking first began with a focus on remaining in Samsara heroically and compassionately vow to help others. This given Nagarjuna's philosophy that everything is empty (Shunyatta) and to help others is to help oneself. Latter the 2nd Century the Buddha nature tathagatagarbha school developed the idea Shunyatta led to the doctrine of realizing your Buddha nature as liberation.
A scripture of major importance to various schools within the Mahayana tradition. It describes the virtues of the Bodhisattva, and emphasises that all sentient beings possess the potential for Buddhahood (Some Mahayana see as realising Buddha-nature) and can attain Enlightenment (Nirvana).
'The way': the Noble Eightfold Path. Path, leading to cessation of suffering. See Liberation, the Path to. B-U1.1
‘The Greater Vehicle’. One of the two major forms of Buddhism, the other being Theravada. ‘The great vehicle’, is an overall term for the many varieties of Buddhism practised in Tibet, China, Japan, Vietnam and Korea. This form of Buddhism reflects the practical orientation of Buddhism as it moves throughout countries adapting practices. Mahayana tends to emphasise that nirvana can be available here and now, and the notion of the bodhisattva.
Also, Juzu (Japanese). String of 108 beads used in Buddhist practice (like a rosary).
A symbolic representation of the universe which is visualised in Tibetan meditation. Mandalas are depicted in paintings, and are often ritually made using coloured powders that are erased at the end of the ritual
Manjushri is an important figure in Mahayana Buddhism. He is the Bodhisattva of wisdom and is widely represented in Buddhist art and literature. He is shown in images and statues holding a burning sword (representing enlightenment) and a lotus flower (representing wisdom). Buddhists can read the teachings of Manjushri and focus on him when they meditate..
A series of syllables used in Tibetan ritual. Usually a mantra contains the name of an enlightened being, and in repeating the mantra the meditator manifests the qualities of that enlightened being.
Demon associated with desire and death who attempted to distract the Buddha from his meditation under the Bodhi tree, but whom the Buddha defeated.
The Buddha’s mother – who is said to have died seven days after his birth.
Next Buddha for our world.
This takes many different forms in Buddhism. It is usually the practice of training the mind to become calm and to experience reality as it really is. Some forms of Buddhism, such as Zen, see ordinary everyday life as a meditation. The Buddha himself meditated in order to become enlightened, and most Buddhists dedicate themselves to substantial periods of meditation every day.
Dhyana (Skt) - A way of helping a person to attain the highest state of consciousness. The Fifth of of ‘The Six’ Perfections'.
(Punna (P)/Punya (Skt) – positive karma..
(Punna (P)/Punya (Skt) – Performing actions which will result in good outcomes/results (eg showing kindness to someone, learning the Buddha’s teachings)..
Loving kindness. A pure love which is neither grasping nor possessive. Buddhists attempt to show loving kindness towards others and themselves without expecting anything in return. It is important to Buddhists to have this selfless attitude as it helps them overcome the Three Poisons, which are ignorance, greed and hatred.
Lovingkindness meditation. B-U1.1
Buddhist scripture which describes the nature of loving kindness..
One who has the nature of loving kindness. Name of the future Buddha.
One who has the nature of loving kindness. Maitreya is also a transcendent bodhisattva, the future Buddha, who is prophesied to appear on Earth, achieve complete Enlightenment, and teach the Dharma.
The rejection of the extremes of comfort and asceticism. The idea of a middle way is very important in Buddhism and is a philosophical idea as well as a way of life. B-U1.1
The word has been used to translate the Pali term ‘sati’ which is a Buddhist practice recommended in the Mahasatipatthana Sutta and other sacred texts. This is to be distinguished from The Mindfulness Movement in which mindfulness refers to the adaptation of Buddhist meditation by Jon Kabat-Zinn and schematized into various therapeutic systems. B-U1.1
Ignorance, one of the three marks of existence. B-U1.1
Sila (Skt) One of the folds of the threefold way The second of the 6 or 10 Paramitas or perfections or virtues. B-U1.1
The Story of Nagasena and the Chariot is recorded in a book called the Milinda Panha, which translates as The Questions of Milinda. It recounts conversations between a Buddhist wise man called Nagasena and a king called Milinda.
In this story, Milinda asks Nagasena to explain the idea of anatta, or ‘no self’. Nagasena points to the king’s chariot. The king agrees that the axel is not the chariot, and nor are the wheels, frame or harness. What the king thinks of as a ‘chariot’ is made of several separate elements. There is no ‘chariot’. Likewise, the ‘self’ is made up of several separate and changing elements, and there is no single entity called a ‘self’. B-U1.1
"cessation," "extinction," or "suppression," refers to the cessation or renouncing of craving and desire. It is the third of the Four Noble Truths, stating that suffering ceases when craving and desire are renounced B-U1.1
In addition to the five precepts which are followed by monastic and lay Buddhists there are others which are only followed by monks (227) and nuns (311).
Ritual gesture, as illustrated by the hands of Buddha images. The hand gestures have particular meanings. Statues of enlightened beings always have mudras, so that they can be identified and associated with a specific Buddhist idea. Mudras are often used in rituals in Tibetan Buddhism
Sympathetic joy. Welcoming the good fortune of others. On of the Four Brahma Viharas
A traditional story that embodies popular beliefs or explains a practice, belief or natural phenomenon.
Over the course of his life, the Buddha gave many teachings. They were collected into five volumes called nikayas, which today form Buddhist scripture. These five volumes are collectively called the Theravadin scripture, and they form one ‘basket’ of the Pali canon. These teachings help Buddhists to understand the nature of reality and how they can achieve enlightenment. For example, Samyutta Nikaya 35.199 is a parable that warns Buddhists to be restrained in their desires and not be impulsive. The five discourses are Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Anguttara Nikaya, Khuddaka Nikaya.
the middle-length discourses. This nikaya consists of 152 discourses by the Buddha and some of his main disciples; it includes some of the main aspects of Buddhist beliefs and practice. One of the five collections or Nikayas of the Sutta Pitaka in the Tipitaka / Pali Cannon.
the collection of grouped discourses. This contains almost 3000 discourses grouped into five sections and further sub-divided, into related topics. OOne of the five collections or Nikayas of the Sutta Pitaka in the Tipitaka / Pali Cannon.
the collection of smaller discourses. This is a very varied collection of books many of which contain small fragments of teachings. One of the five collections or Nikayas of the Sutta Pitaka in the Tipitaka / Pali Cannon.
The 12 nidanas, or ‘links’, are shown in the Wheel of Life. They are states of mind that are themselves dependent on previous states of mind..
Reciting ‘Namu Amida Butsu’ – I take refuge in Amida Buddha. This is done spontaneously by Jodo Shinshu Buddhists, in desperation of attaining enlightenment through their own efforts, and relying on the grace of Amida to secure them rebirth in the Pure Land.
Literally ‘a blowing out’ (of the three fires of ‘greed, hatred and ignorance, delusion, attachment and egoism).The goal and highest attainment for Buddhists. Nirvana is conceptualised in many different ways by different schools of Buddhism. It is seen as beyond definition, although terms such as ‘bliss’, ‘the other shore’, ‘attainment’ or ‘goal’ are often used in reference to it. This term is often defined negatively to avoid the problem of attempting to define something that is ineffable. It is sometimes seen as the opposite of samsara and dukkha. B-U1.1
Cessation – the third of the four noble truths. B-U1.1
(1222-82) A Japanese Buddhist reformer who believed that the Lotus Sutra contained the true essence of Buddhism, and all other forms of Buddhism were misguided. He founded the Nichiren shu, from which developed the movements of Nichirenshoshu and Soka Gakkai International. He believed that the only workable practice was chanting the name of the Lotus Sutra ‘namu myoho renge kyo’ (the daimoku).
The last of the Four Noble Truths. Right view, right resolution, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. These provide the conditions for enlightenment. B-U1.1
The Order of Buddhist Contemplatives is a religious order practising Serene Reflection Meditation. The order was founded in 1978 by Reverend Master Jiyu-Kennett (1924-1996). Its headquarters in the Britain is Throssel Hole Buddhist Abbey in Northumberland.
The Tipitaka (three baskets, made up of the Vinaya Pitaka, the Sutta Pitaka and the Abidhamma Pitaka); the corpus of scripture held to be authoritative by Theravada Buddhists.
Sutta means ‘thread’. The Pali Suttas are collections of discourses allegedly given by the Buddha
Wisdom. Understanding the true nature of things. One of the Three fold way grouping of the Eightfold path
The five precepts
‘defeats’ - four rules which if broken result in expulsion from the sangha.
‘perfections’ – characteristics of bodhisattva. A perfection or virtue. One of the six or ten perfections necessary for the attainment of Buddhahood.
Final and complete nirvana reached at the passing away of a Buddha.
Ksanti (Skt) - Tolerance, forbearance and endurance. The Third of ‘The Six’ Perfections,
Rules for monks/ nuns. The training rules governing the conduct of a monk or nun - 227 in the case of a Theravada monk.
A day when buddhist monks/ nuns reflect on their behaviour during Vassa.
perceptions (see Samjna). Third of the aggregates
Six guiding rules followed by Mahayanan Buddhists to cultivate the virtues needed to achieve enlightenment (eg generosity).
A tendency to stress the adverse aspects of a situation or event or to expect the worst possible outcome.
Basket. Collection of scriptures (see Tipitaka).
The reality of different beliefs about truth and commitments to different religious traditions within the same society.
Reaches Nirvana through his own efforts, but is unable to teach the dharma to others. .
Often translated as ‘Conditioned Co-production’, ‘Interdependent Origination’. A description of reality, denoting that all phenomena are causally linked.
Five training rules followed by Theravadan Buddhists to cultivate the middle way (eg Ahimsa). The basic obligations undertaken by a Buddhist: five for lay people (eight on uposatha days) and ten for monks and nuns. There are also 227 rules in the patimokka
Wisdom.
(a term which literally means "solitary buddha" or "a buddha on their own" (prati- each, eka-one). The pratyekabuddha is an individual who independently achieves liberation without the aid of teachers or guides and without teaching others to do the same. Pratyekabuddhas may give moral teachings but do not bring others to enlightenment. They leave no sangha as a legacy to carry on the Dhamma.
One of the three Yanas described in Mahyana Texts like the Lotus sutra (Burning house parable)
Worship.
Merit- fortunate Kamma.
A form of Mahayana Buddhism which believes enlightenment is only possible in the Pure Land of Amida Buddha, into which the adherent who despairs of attaining enlightenment through self-effort is born..
Rebirth in Buddhism refers to the teaching that the actions of a sentient being lead to a new existence after death, in an endless cycle called saṃsāra. This cycle is considered to be dukkha, unsatisfactory and painful. The cycle stops only if liberation (moksha / vimoksha / vimukti (release) or just mukti) is achieved by insight and the extinguishing of craving.
The practice of reciting the formula: ‘I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha’ .
The Hindu idea that the essence of personal self-survives without our body continues after death and joins another body to live a new life. This process happens for an unimaginably long time until liberation is reach liberation (moksha). Buddhism emphasises rebirth rather than reincarnation..
Self–denial practised for religious reasons, such as giving up one’s ties with family and community in order to follow a spiritual life. Also known in Buddhism as ‘Going Forth’. The ‘great renunciation’ refers to the Buddha leaving the palace and his family to seek answers to his questions.
See Greed. One of the three poisons.
Form- An image of the buddha. Also, the first of the Five Khandhas.
“once-returner”, one who will be reborn only once in this realm, a state attained by diminishing lust, hatred, and illusion. The second stage of the Arhat Path path four stages.
Sage of the Shakyas (the tribe of the Buddha). Title of the historical Buddha.
The cycle of rebirths, the unenlightened cycle of life, ordinary existence.
Meditative absorption. State of deep meditation.
A state of concentrated calmness; meditation (see Vipassana). Form of meditation designed to achieve mental tranquillity and the cessation of unwholesome mental states.
Everyday life. The continual round of birth, sickness, old age and death which can be transcended by following the Eightfold Path and Buddhist teaching. The round of birth, death and rebirth, is driven by greed, hatred and delusion .
Arising; origin (of suffering). The second Noble Truth.
Centre for Tibetan Buddhism of the Kagyu lineage in Dumfries and Galloway, Scotland.
Community; assembly. The Buddhist community. Often used for the order of bhikkhus and bhikkunis in Theravadin countries. In the Mahayana countries, the Sangha includes lay devotees and priests, eg in Japan. Sometimes the word refers strictly to the monastic community, sometimes it refers to the wider Buddhist community.
A trainee Bhikkhu.
Perceptions - Third of the five Khandhas.
Meditation to establish calmness.
Mental/karmic formation. The fourth of the five Khandhas.
the suffering of existence. This could almost be described as background suffering. It is the profound unsatisfactoriness of existence, caused simply by existence. One of the three types of Dukkha
Perception. Second of the five Khandhas.
Awakening. A term used in Zen Buddhism.
In Mahayana this highest spiritual state of being (skt. samyaksaṃbodhi 'full complete awakening'). The title is also used for other beings who have achieved bodhi (awakening) and moksha (release from craving), such as the other human Buddhas who achieved enlightenment before Gautama, the five celestial Buddhas worshiped primarily in Mahayana, and the bodhisattva named Maitreya, who will achieve enlightenment in the future and succeed Gautama Buddha as the supreme Buddha of the world...
In Theravada Buddhism, Buddha refers to one who has become awake through their own efforts and insight, without a teacher to point out the dharma. He re-discovered the truths and the path to awakening and teaches these to others after his awakening
The vast body of literature that Mahayana Buddhists hold as authoritative. Some groups emphasise particular Sutras. Important Sutras include: The Lotus Sutra, the Prajnaparamita Sutras, including the Heart Sutra and the Diamond Sutra, and the Sukhavati Sutras .
A person’s individual character. The Buddha rejected the idea of a permanent self.
feelings, (received from form) (see vedana) of the five agregates
(from Latin: salvatio, from salva, 'safe, saved') is the state of being saved or protected from harm or a dire situation. In religion and theology, salvation generally refers to the deliverance of the soul from sin and its consequences. The academic study of salvation is called soteriology. In Buddhism this is thought of as liberation, and variously understood as achieving Nibbana, ( Theravada) the greater enlightenment / achieving Buddhahood in this life or as a transcendent being of pure compassionate (Mahayana- general) or discovering your Buddha nature (Mahayana - Zen).
Although we often speak of "the Buddha," there are many Buddhas in Buddhism. On top of that, the many Buddhas come with many names and forms and play multiple roles. The word "Buddha" means one who woke up," and in Buddhist doctrine, any such enlightened individual is technically a Buddha. In addition, the word Buddha is often used to mean the principle of Buddha-nature. But of course, there is one historical figure that normally is considered the Buddha.
Shakyamuni Buddha is a name given to the historical Buddha, especially in Mahayana Buddhism. So it's nearly always the case that when someone is talking about Shakyamuni, he or she is speaking of the historical figure who was born Siddhartha Gautama but then became known as Shakyamuni only after he became the Buddha. This person, after his enlightenment, is also sometimes called Gautama Buddha.
However, people also speak of Shakyamuni as a more transcendent figure who still is, and not as a historical figure who lived a long time ago. Especially if you are new to Buddhism, this may be confusing. Let's take a look at Shakyamuni Buddha and his role in Buddhism.
The name Shakyamuni is Sanskrit for "Sage of the Shakya." Siddhartha Gautama was born a prince of the Shakya or Sakya, a clan who appear to have established a city-state with a capital in Kapilavatthu, in modern-day Nepal, about 700 BCE. The Shakya were believed to have been descendants of a very ancient Vedic sage named Gautama Maharishi, from whom they took the name Gautama. There is a bit of legitimate documentation of the Shakya clan that can be found outside of Buddhist texts, so it appears the Shakya was not just an invention of Buddhist story-tellers.
If indeed Siddhartha was the heir of the Shakya king, as legends suggest, his enlightenment may have played a small role in the clan's downfall. The Prince had married and had fathered a son before he left his home to seek wisdom, but the son, Rahula, eventually became his father's disciple and a celibate monk, as did many young men of the Shakya nobility, according to the Tipitaka.
Early scriptures also say the Shakya and another clan, the Kosala, had long been at war. A peace agreement was sealed when the Kosala crown prince married a Shakya princess. However, the young woman sent by the Shakya to marry the prince actually was a slave, not a princess--a deception not discovered for a long time. The couple had a son, Vidudabha, who swore revenge when he learned the truth about his mother. He invaded and massacred the Shakya, then annexed Shakya territory into Kosala territory.
Siddhartha Gautama, most commonly referred to as the Buddha, was a wandering ascetic and religious teacher who lived in South Asia during the 6th or 5th century BCE and founded Buddhism. According to Buddhist tradition, he was born in Lumbini, in what is now Nepal, to royal parents of the Shakya clan, but but renounced his home life to live as a wandering ascetic
After leading a life of begging, asceticism, and meditation, he attained enlightenment at Bodh Gaya in what is now India. The Buddha thereafter wandered through the lower Indo-Gangetic Plain, teaching and building a monastic order. He taught a Middle Way between sensual indulgence and severe asceticism, leading to Nirvana, that is, freedom from ignorance, craving, rebirth, and suffering. His teachings are summarized in the Noble Eightfold Path, a training of the mind that includes ethical training and meditative practices such as sense restraint, kindness toward others, mindfulness, and jhana/dhyana (meditation proper). He died in Kushinagar, attaining paranirvana. The Buddha has since been venerated by numerous religions and communities across Asia.
Paramitas (Skt) 'Six perfections'- virtues that lead a bodhisattva to enlightenment.
The six perfections are important in Mahayana Buddhism as they allow the opportunity and the means to follow the Buddha's Dhamma (Dharma). This allows them to reach enlightenment, which is what all Buddhists attempt to achieve in their lifetime.
The six perfections give guidelines as a structure for how to live a good life and behave in a morally good way. Examples of morally good behaviour include being generous and charitable, putting other people before yourself, always telling the truth and being mindful of other people’s feelings
The six perfections are:
Generosity (dana) - The sincere and selfless desire to give to others with no expectations.
Morality (sila) - Following the five moral precepts.
Patience (ksanti) - Tolerance, forbearance and endurance.
Energy (virya) - Making a concerted effort to achieve and attain enlightenment.
Meditation (dhyana) - A way of helping a person to attain the highest state of consciousness.
Wisdom (prajna) - Understanding that is gained through Buddhist practice such as meditation.
Buddhist cosmology typically identifies six realms of rebirth and existence: gods, demi-gods, humans, animals, hungry ghosts and hells. They are genally thought to be major modes of existence within samsara, each caused and dominated by a particular destructive emotion: hell beings – anger; hungry ghosts or pretas - miserliness animals – stupidity; human beings – desire; demi-gods or asuras – jealousy; gods – pride. The six classes of beings are depicted in the thangka of the Wheel of Life. t.
'Morality one of the three fold path with Prajna (Wisdom) and samadhi (Meditation) Sila in Mahayana is the Second of the six perfections and is thought of as ' The Perfection of Morality' i.e. Following the five moral precepts. but more it is linked with asceticism.
The ability to know exactly what to do for the best in each situation. An enhanced ability to respond to the needs of others, even if that means breaking the rules or tradition. In Sankrit upaya kausalya. Skilful means is a theme in the Lotus Sutra. It refers to the ability of enlightened beings to use whatever resources are available to help people on the path to enlightenment. As such, the teachings are described as ‘skilful means’ i.e. not ‘The Truth’ in themselves, but techniques for achieving a purpose. They are merely fingers pointing at the moon.
Any type of Buddhism which argues that action to alleviate suffering (of sentient beings and of the environment) in this world should be undertaken by Buddhists.
i.e., a convert - 1st Stage of the Arhat Path - the state of the “stream-enterer”—achieved by overcoming false beliefs and doubts regarding the Buddha, the teaching (dhamma), and the order (sangha).
One of the two main schools of Zen Buddhism, founded by Dogen (1200-53), and emphasising the practice of Zazen – sitting meditation.
An Arhat who achieved the state of a Buddha (awakenment) who achieved enlightenment through Śrāvakayāna (listening as a disciple to others). A polite term used by less polemical Mahayana. A Śrāvakabuddha (A lesser realization), was distinguished from a Samyaksaṃbuddha (the highest realisation e.g. Sakyamuni Buddha - no-one taught him but he teaches) or Pratyekabuddhas who attain realization through their own striving, typically by contemplating the twelve links of dependent origination but do not have the extraordinary skillful means to teach others, because they lack the limitless compassion of the samyaksaṃbuddha; some pratyekabuddha might teach through gestures or displays of supernormal powers.
"complete and perfect buddha," "totally and completely awakened buddha," It is a common epithet of the buddhas, used both as an honorific and to distinguish them from beings of lesser realization such as arhats, pratyekabuddhas, and the like. A Samyaksaṃbuddha (i.e. the Buddha - no-one taught him but he teaches)
attains complete awakening through following the bodhisattva path, which entails developing limitless wisdom and compassion
awakens in a age when there is no buddha (and no buddhadharma), and realizes buddhahood through their own efforts
after realization, teaches beings through extraordinary skillful means
or Pratyekabuddha.
Śrāvakayāna was "the more politically correct and much more usual" term used by early Mahāyānists to describe Theravada practice. Polemically the term the Hinayāna, the Inferior Way,"; "lesser vehicle" was used. "Hīnayāna" was used by Asangha to include both Śrāvakayāna and Pratyekabuddhayāna (Theravada) in contrast to the Mahayana (Bodhisattvayana).
Emptiness- nothing having a fixed identity. In Mahayana Buddhism, the skandhas that make up a human are seen as empty. Sunyata translates as ‘emptiness’ or ‘without form’. The teaching of sunyata helps Buddhists to understand that there is no fixed, stable self, and the universe is neither fixed nor stable either. This is because everything is dependent on something else (dependent origination) and nothing has form of its own. This is true of the five skandhas and the self.
Departing from what is usual, so as to appear to transcend the laws of nature.
A text giving teachings. The word of the Buddha.
The second section of the three collections of the Tipitaka- principally of teachings - that comprise the canon of basic scripture. Containing the discourses of the Buddha
Desire/ craving / want / Thirst; (rooted in ignorance). Desire as the cause of suffering. The second Noble Truth.
Another epithet for the Buddha.
Buddha-Matrix, Buddha-Embryo, lit. "the womb of the thus-come-one".
an influential and doctrinally striking Mahāyāna Buddhist scripture which treats of the existence of the "Tathāgatagarbha" (Buddha-Matrix, Buddha-Embryo, lit. "the womb of the thus-come-one") within all sentient creatures.
Bhumi is a Sanskrit word for "land" or "ground," and the list of ten bhumis are ten "lands" a bodhisattva must pass through on the way to Buddha-hood. The bhumis are important to early Mahayana Buddhism. A list of ten bhumis appears in several Mahayana texts, although they are not always identical. The bhumis also are associated with the Perfections or Paramitas.
Many schools of Buddhism describe some kind of path of development. Often these are extensions of the Eightfold Path. Since this is a description of the progress of a bodhisattva, much of the list below promotes the turning from concern for self to concern for others.
In Mahayana Buddhism, the bodhisattva is the ideal of practice. This is an enlightened being who vows to remain in the world until all other beings realize enlightenment.
Here is a standard list, taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka or Flower Garland Sutra.
1. Pramudita-bhumi (Joyful Land)
The bodhisattva begins the journey joyful with the thought of enlightenment. He has taken bodhisattva vows, the most basic of which is "May I attain Buddhahood for the benefit of all sentient beings." Even at this early stage, he recognizes the emptiness of phenomena. In this stage, the bodhisattva cultivates Dana Paramita, the perfection of giving or generosity in which it is recognized there are no givers and no receivers.
2. Vimala-bhumi (Land of Purity)
The bodhisattva cultivates Sila Paramita, the perfection of morality, which culminates in selfless compassion for all beings. He is purified of immoral conduct and dispositions.
3. Prabhakari-bhumi (Luminous or Radiant Land)
The bodhisattva is now purified of the Three Poisons. He cultivates Ksanti Paramita, which is the perfection of patience or forbearance, Now he knows that he can bear all burdens and hardships to finish the journey. He achieves the four absorptions or dhyanas.
4. Archismati-bhumi (The Brilliant or Blazing Land)
Remaining false conceptions are burned away, and good qualities are pursued. This level may also be associated with Virya Paramita, the perfection of energy.
5. Sudurjaya-bhumi (The Land That Is Difficult to Conquer)
Now the bodhisattva goes deeper into meditation, as this land is associated with Dhyana Paramita, the perfection of meditation. He pierces through the darkness of ignorance. Now he understands the Four Noble Truths and the Two Truths. As he develops himself, the bodhisattva devotes himself to the welfare of others.
6. Abhimukhi-bhumi (The Land Looking Forward to Wisdom)
This land is associated with Prajna Paramita, the perfection of wisdom. He sees that all phenomena are without self-essence and understand the nature of Dependent Origination -- the way all phenomena arise and cease.
7. Durangama-bhumi (The Far-Reaching Land)
The bodhisattva acquires the power of upaya, or skillful means to help others realize enlightenment. At this point, the bodhisattva has become a transcendent bodhisattva who can manifest in the world in whatever form is most needed.
8. Achala-bhumi (The Immovable Land)
The bodhisattva can no longer be disturbed because Buddha-hood is within sight. From here he can no longer fall back to earlier stages of development.
9. Sadhumati-bhumi (The Land of Good Thoughts)
The bodhisattva understands all dharmas and is able to teach others.
10. Dharmamegha-bhumi (The Land of Dharma Clouds)
Buddha-hood is confirmed, and he enters Tushita Heaven. Tushita Heaven is the heaven of contended gods, where there are Buddhas who will be reborn only one more time. Maitreya is said to live there also.
‘The way of the Elders’, is a form of Buddhism followed mainly in Sri Lanka, Burma, Thailand, Laos and Cambodia. This form of Buddhism purports to maintain the tradition of the early Buddhist disciples. —the last surviving school which uses only the Pali Canon.
The main school of Buddhism in South-East Asia.
Elder or Senior Monk in Theravada Buddhsim
Vietnamese meditation teacher and peace activist born 1926; he is author of many books and lives in a community called Plum Village in France. He founded the Order of Interbeing, which teaches mindfulness and Engaged Buddhism
The cause of human unhappiness. 3 Laksannas- Greed hatred and Ignorance are believed to be mental kelsas or states that polute everyone and keep us in the wheel of samsara.
The Buddha’s diagnosis of the human condition. The only thing we can be sure of is that there are three marks of existence - dukkha (suffering), anicca (impermanence) and anatta (no permanent self).
Devotion to the three jewels.
– a shortened summary of the eightfold path including Ethics (Sila); Wisdom (Prajna) and Sammatha (meditation) It in early texts of the Pali canon Tiptaka it is thought of as the Threefold Training
1. higher virtue (8FP- Right Speech, Five Precepts, Right Action Right Livelihood- Method-Five precepts
2 higher mind; (8FP-Right Effort, Right Mindfulness, Right Concentration Method-Dwelling in the four jhanas (meditation))
3 higher wisdom; (8FP-Right View, Right Intention Method-Knowing Four Noble Truths)
Pursuing this training leads to the abandonment of lust, hatred, and delusion - three poisons. One who is fully accomplished in this training attains Nirvana.
'triyāna' (Skt) Three Vehicles:—or the three yanas, is a term used in the Mahayana and Vajrayana traditions to refer to classifications the path to enlightenment. The idea is rejected by Theravada Within the Mahayana the Sanskrit 'triyāna' defined in the Dharma-:
The disciples’ vehicle ( śrāvaka-yāna ),
The independent Buddhas’ vehicle ( pratyekabuddha-yāna ),
The great vehicle ( mahā-yāna ).
Theravada e.g. Rahula claim there is only one true Yana which is really another way of saying only the Arhat path leads to the true and final goal of Buddhism Nibanna.
mental factors – identified as the opposites of the three poisons -
amoha (non-delusion) or paññā (wisdom)
alobha (non-attachment) or dāna (generosity)
adveṣa (non-hatred) or mettā (loving-kindness)
Transcendent Bodhisattvas are those Bodhisattvas who have attained Buddhahood but have postponed their entry into Nirvana. They manifest in a great variety of forms which range from those of divine bodies to those of physical bodies of ordinary beings. e.g.
Avalokiteshvara, Bodhisattva of Compassion
Manjusri, Bodhisattva of Wisdom
Kshitigarbha, Savior of Beings in Hell
Mahasthamaprapta and the Power of Wisdom
Samantabhadra Bodhisattva - Buddhist Icon of Practice
Mahayanan belief in the three body doctrine of the Buddha. The human, glorious and absolute bodies; nirmanakaya, sambhogakaya and dharmakaya.Mahayanan belief in the three body doctrine of the Buddha. The human, glorious and absolute bodies; nirmanakaya, sambhogakaya and dharmakaya..
the “Three Jewels” of Buddha (the teacher), dharma (the teaching), and sangha (the community). They are seen as the three pillars of Buddhist religion. The three are as important as each other and are completely dependent on each other. Translated as the three jewels. The Triratna movement is an international movement committed to living a Buddhist life in the 21st century context.
The WBO and the FWBO were in 1967 founded by an English Buddhist, Denis Lingwood, who took the name Sangharakshita. Sangharakshita’s vision was for a form of Buddhism suitable for westerners. As such, FWBO Buddhism is highly eclectic, and ‘lifestyle’ is seen as less important that commitment. In 2010 they changed their name to Triratna.
'Three baskets'- The 3 Buddhists texts
1)Vinaya
2)Suttas
3) Abhidhamma.
Monastery of the Order of Buddhist Contemplatives in Northumberland.
Reliquary (including pagodas).
The various forms of Buddhism (usually understood to be six schools) to have originated in Tibet (each based to a greater or lesser extent on previous traditions).
Reincarnated Lama..
Twelve links of dependent origination Central to Buddhist philosophy and practice is the principle of dependent origination, sometimes called dependent arising. In essence, this principle says that all things happen through cause and effect and that they are interdependent. No phenomenon, whether outer or inner, occurs except as a reaction to a previous cause, and all phenomenon will, in turn, condition the following results. Classic Buddhist doctrine carefully enumerated categories, or links, of phenomena that constitute the cycle of existence that makes up samsara--the endless circle of dissatisfaction that constitutes the unenlightened life. Escaping samsara and achieving enlightenment is the result of breaking these links. The Twelve Links is an explanation of how Dependent Origination works according to classical Buddhist doctrine. This is not regarded as a linear path, but a cyclical one in which all links are connected to all other links. Escape from samsara can be initiated at any link in the chain, as once any link is broken, a chain is useless. Different schools of Buddhism interpret the links of dependent origination differently--sometimes quite literally and sometimes metaphorically--and even without the same school, different teachers will have different methods of teaching the principle. These are difficult concepts to grasp since we are attempting to understand them from a linear perspective of our samsaric existence. 1 Ignorance: Avidya; 2. Volitional Action: Samskara; 3. Conditioned Consiousness: Vijnana; 4. Name-and-Form: Nama-rupa; 5 The Six Senses: Sadayatana; 6 Sense Impressions: Sparsha; 7. Feelings: Vedana; 8 Desire or Craving: Trishna; 9. Attachment: Upadana; 10 Becoming: Bhava; 11 Birth: Jati; 12 Old Age and Death: Jara-maranam
Anicca; Anatta; Dukkha.
A former Jain, who converted to Buddhism after hearing the dhamma taught by the Buddha. The story of the Buddha’s conversation with Upali is recorded in Majjhima Nikaya 56
Days of renewed commitment to the dharma, often occurring on full-moon.
Equanimity; evenness of mind. One of the four Brahma Viharas
Skilfull means (applying the correct techniques within a situation in order to achieve a higher state of consciousness.).
(Sanskrit: “Diamond Vehicle”; also called Tantric, or Esoteric, Buddhism), a third major Buddhist movement along with Theravada (Hinayana) and Mahayana, developed in India. This movement was influenced by gnostic and magical currents pervasive at that time, and its aim was to obtain spiritual liberation and purity more speedily.
The rainy season. The three month ‘Rains Retreat’, in which monks remain in intense meditation, and lay people may join the sangha for a period.
Feeling. The second of the Five Khandhas..
is craving / tanha to avoid pain and suffering, or to avoid the reality of rebirth.
Abode, Dwelling place; Monastery (Theravada).
Rules and disciplines for monks/ nuns of monastic life.
The first section of the Pali Canon, containing the code of discipline for the Sangha monks and nuns, basic scripture, also containing for with many stories and some teachings.
Consciousness. The fifth of the Five Khandhas.
Dukkha produced by change (the pain of attempting to hold on to things that change). The suffering of change. This refers to the suffering that arises from an inability to accept change. People cling to pleasurable experiences and feel sad when they pass, and they cannot accept the truth of impermanence. One of the three types of Dukkha
‘Insight meditation’ – a form of meditation which seeks insight into the true nature of things i.e. three marks of existence A particular form of meditation (see Samatha).
'release'- In Buddhism the term "moksha" is uncommon, but an equivalent term is vimutti, "release". In the Sutta Pitaka two forms of release are mentioned, namely ceto-vimutti, "deliverance of mind," and panna-vimutti, "deliverance through wisdom" (insight). Ceto-vimutti is related to the practice of dhyana, while panna-vimutti is related to the development of insight. According to Gombrich, the distinction may be a later development, which resulted in a change of doctrine, regarding the practice of dhyana to be insufficient for final liberation. With release comes Nirvana (Pali: Nibbana), “blowing out”, "quenching", or “becoming extinguished” of the fires of the passions and of self-view. It is a "timeless state" in which there is no more becoming. It is a "timeless state" in which there is no more becoming. It is part of the Four Noble Truths doctrine of Buddhism, which plays an essential role in Theravada Buddhism.
Energy; exertion. One of the 6 or ten parimitas
Buddha Day. Name of a festival and a month. On the full moon of Wesak (in May or June), the birth, Enlightenment and passing away of the Buddha took place, although some schools celebrate only the birth at this time, eg Zen.
The Tibetan wheel of life depicts the Buddhist concept of pratityasamutpada - the way things exist and are interdependent..
Sanskrit prajna. One of the twin features of enlightenment, the other being compassion
Prajna (Skt) - Understanding that is gained through Buddhist practice such as meditation. The Sixth of of ‘The Six’ Perfections'.
‘Sitting’ : a form of meditation practised by the Soto Zen school Literally meditation
Meditation. Derived from the Sanskrit ‘dhyana’. A school of Mahayana Buddhism that developed in China and Japan.– this form of Japanese Buddhism is based on Chinese Ch’an Buddhism. There are two main schools of Zen: Soto and Rinzai