Outline of Buddhism - Wikipedia:

 Outline of Buddhism - Wikipedia:

Outline of Buddhism


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See also: Outline of religion § Buddhism topics, and Index of Buddhism-related articles







Dharmacakra, symbol of the Dharma, the Buddha's teaching of the path to enlightenment


Buddhism (Pali/Sanskrit: बौद्ध धर्म Buddha Dharma) is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha, "the awakened one".


The following outline is provided as an overview of, and topical guide to, Buddhism.




Contents


1The Buddha 
2Branches of Buddhism 
2.1Schools of Buddhism 
2.2Buddhism worldwide 
3Buddhist scriptures and texts 
3.1Theravada texts 
3.2Mahayana texts 
3.3Vajrayana texts 
4History of Buddhism 
5Doctrines of Buddhism 
5.1Three Jewels (Tiratana • Triratna) 
5.2Four Noble Truths (Cattāri ariyasaccāni • Catvāri āryasatyāni) 
5.3Three Characteristics of Existence (Tilakkhaṇa • Trilakṣaṇa) 
5.4Five Aggregates (Pañca khandha • Pañca-skandha) 
5.5Dependent Origination (Paticcasamuppāda • Pratītyasamutpāda) 
5.6Karma (Kamma) 
5.7Rebirth (Punabbhava • Punarbhava) 
5.8Sense bases (Āyatana) 
5.9Six Great Elements (Dhātu) 
5.10Faculties (Indriya) 
5.11Formations (Saṅkhāra • Saṃskāra) 
5.12Mental Factors (Cetasika • Caitasika ) 
5.13Mind and Consciousness 
5.14Obstacles to Enlightenment 
5.15Two Kinds of Happiness (Sukha) 
5.16Two Kinds of Bhava 
5.17Two Guardians of the World (Sukka lokapala) 
5.18Three Conceits 
5.19Three Standpoints 
5.20Three Primary Aims 
5.21Three Divisions of the Dharma 
5.22Four Kinds of Nutriment 
5.23Four Kinds of Acquisitions (Upadhi) 
5.24Eight Worldly Conditions 
5.25Truth (Sacca • Satya) 
5.26Higher Knowledge (Abhiññā • Abhijñā) 
5.27Great fruits of the contemplative life (Maha-Phala) 
5.28Concepts unique to Mahayana and Vajrayana 
5.29Other concepts 
6Buddhist practices 
6.1Buddhist devotion 
6.2Moral discipline and precepts (Sīla • Śīla) 
6.3Three Resolutions 
6.4Three Pillars of Dharma 
6.5Threefold Training (Sikkhā) 
6.6Five Qualities 
6.7Five Powers of a Trainee 
6.8Five Things that lead to Enlightenment 
6.9Five Subjects for Contemplation 
6.10Gradual training (Anupubbikathā) 
6.11Seven Good Qualities (Satta saddhammā) 
6.12Ten Meritorious Deeds (Dasa Punnakiriya vatthu) 
6.13Perfections (Pāramī • Pāramitā) 
6.14States Pertaining to Enlightenment (Bodhipakkhiyādhammā • Bodhipakṣa dharma) 
6.15Buddhist meditation 
6.16Other practices 
7Attainment of Enlightenment 
7.1General 
7.2Theravada 
7.3Mahayana 
7.4Zen 
8Buddhist monasticism and laity 
9Major figures of Buddhism 
9.1Founder 
9.2Buddha's disciples and early Buddhists 
9.3Later Indian Buddhists (after Buddha) 
9.4Indo-Greek Buddhists 
9.5Chinese Buddhists 
9.6Tibetan Buddhists 
9.7Japanese Buddhists 
9.8Vietnamese Buddhists 
9.9Burmese Buddhists 
9.10Thai Buddhists 
9.11Sri Lankan Buddhists 
9.12American Buddhists 
9.13Brazilian Buddhists 
9.14British Buddhists 
9.15German Buddhists 
9.16Irish Buddhists 
9.17Indian Buddhists 
10Buddhist philosophy 
11Buddhist culture 
12Buddhist pilgrimage 
13Comparative Buddhism 
14Other topics related to Buddhism 
15Lists 
16See also 
17Charts 
18Notes 
19References 
20External links 
The Buddha[edit]







Gautama Buddha


Gautama Buddha 
Tathāgata — meaning "Thus Come One" and "Thus Gone One" simultaneously, the epithet the Buddha uses most often to refer to himself; occasionally it is used as a general designation for a person who has reached the highest attainment 
Buddha's Birthday 
The Four Sights — observations that affected Prince Siddhartha deeply and made him realize the sufferings of all beings, and compelled him to begin his spiritual journey 
An old man 
A sick man 
A dead man 
An ascetic 
Qualities of the Buddha 
Abandonment of all defilements (kilesa — principally greed, hatred and delusion) together with their residual impressions (vasana) 
All defilements have been abandoned totally — all defilements have been destroyed with none remaining 
All defilements have been abandoned completely — each defilement has been destroyed at the root, without residue 
All defilements have been abandoned finally — no defilement can ever arise again in the future 
Acquisition of all virtues 
Great Wisdom (Mahapaññā) 
Extensiveness of range — understanding the totality of existent phenomena 
Profundity of view — understanding the precise mode of existence of each phenomenon 
Great Compassion (Maha-karuṇā) 
Physical characteristics of the Buddha 
Buddha footprint 
Buddha statue (Buddharupa) 
Iconography of Gautama Buddha in Laos and Thailand 
Depictions of Gautama Buddha in film 
Miracles of Gautama Buddha 
List of places where Gautama Buddha stayed 
Colours of Buddha's aura (prabashvara) 
Sapphire blue (nila) 
Golden yellow (pita) 
Crimson (lohita) 
White (odata) 
Scarlet (manjesta) 
Family of Gautama Buddha 
Śuddhodana (father) 
Māyā (mother) 
Yasodharā (wife) 
Rāhula (son) 
Mahāpajāpatī Gotamī (foster mother) 
Nanda (half-brother) 
Ānanda (cousin) 
Anuruddha (cousin) 
Devadatta (cousin) 
Teachers of the Bodhisatta Gotama 
Āḷāra Kālāma — taught Gautama the Jhanic Stage of nothingness 
Uddaka Rāmaputta — taught Gautama the Jhanic Stage of neither perception nor non-perception 
Gautama Buddha in world religions 
Gautama Buddha in Hinduism 
Branches of Buddhism[edit]
Schools of Buddhism[edit]


Schools of Buddhism




Timeline: Development and propagation of Buddhist traditions (c. 450 BCE – c. 1300 CE) 





450 BCE[note 1] 

250 BCE 

100 CE 

500 CE 

700 CE 

800 CE 

1200 CE[note 2] 








India 




Early
Sangha 
















Early Buddhist schools 

Mahāyāna 

Vajrayāna 



























Sri Lanka &
Southeast Asia 


















Theravāda 





















Tibetan Buddhism 






Nyingma 







Kadam 


Kagyu 






Dagpo 


Sakya 




Jonang 








East Asia 




Early Buddhist schools

and Mahāyāna

(via the silk road
to China, and ocean
contact from India to Vietnam) 


Tangmi 



Nara (Rokushū) 




Shingon 




Chan 






Thiền, Seon 




Zen 


Tiantai / Jìngtǔ 






Tendai 











Nichiren 









Jōdo-shū 










Central Asia & Tarim Basin 






Greco-Buddhism 










Silk Road Buddhism 









450 BCE 

250 BCE 

100 CE 

500 CE 

700 CE 

800 CE 

1200 CE 






Legend: 



= Theravada 



= Mahayana 



= Vajrayana 



= Various / syncretic 


Theravāda[edit]


Theravada — literally, "the Teaching of the Elders" or "the Ancient Teaching", it is the oldest surviving Buddhist school. It was founded in India. It is relatively conservative, and generally closer to early Buddhism,[2] and for many centuries has been the predominant religion of Sri Lanka (now about 70% of the population[3]) and most of continental Southeast Asia. 
Bangladesh: 
Sangharaj Nikaya 
Mahasthabir Nikaya 
Burma: 
Thudhamma Nikaya 
Vipassana tradition of Mahasi Sayadaw 
Shwekyin Nikaya 
Dvaya Nikaya or Dvara Nikaya 
Cambodia 
Laos 
Sri Lanka: 
Siam Nikaya 
Amarapura Nikaya 
Ramañña Nikaya 
Thailand: 
Maha Nikaya 
Dhammakaya Movement 
Thammayut Nikaya 
Thai Forest Tradition 
Tradition of Ajahn Chah 
Mahāyāna[edit]


Mahayana — literally the "Great Vehicle", it is the largest school of Buddhism, and originated in India. The term is also used for classification of Buddhist philosophies and practice. According to the teachings of Mahāyāna traditions, "Mahāyāna" also refers to the path of seeking complete enlightenment for the benefit of all sentient beings, also called "Bodhisattvayāna", or the "Bodhisattva Vehicle."[4][5] 
Madhyamaka 
Prāsangika 
Svatantrika 
Sanlun (Three Treatise school) 
Sanron 
Maha-Madhyamaka (Jonangpa) 
Yogācāra 
Cittamatra in Tibet 
Wei-Shi (Consciousness-only school) or Faxiang (Dharma-character school) 
Beopsang 
Hossō 
Tathagatagarbha 
Daśabhūmikā (absorbed into Huayan) 
Huayan (Avataṃsaka) 
Hwaeom 
Kegon 
Chán / Zen / Seon / Thien 
Caodong 
Sōtō 
Keizan line 
Jakuen line 
Giin line 
Linji 
Rinzai 
Ōbaku 
Fuke 
Won Buddhism: Korean Reformed Buddhism 
Pure Land (Amidism) 
Jodo Shu 
Jodo Shinshu 
Tiantai (Lotus Sutra School) 
Cheontae 
Tendai (also contains Vajrayana elements) 
Nichiren 
Nichiren Shū 
Nichiren Shōshū 
Nipponzan Myōhōji 
Soka Gakkai 
Vajrayāna[edit]


Vajrayana







The vajra, a distinct symbol of Vajrayana 
Tibetan Buddhism 
Nyingma 
New Bön (synthesis of Yungdrung Bön and Nyingmapa) 
Kadam 
Sakya 
Ngor-pa 
Tsar-pa 
Jonang 
Gelug 
Kagyu: 
Shangpa Kagyu 
Marpa Kagyu: 
Rechung Kagyu 
Dagpo Kagyu: 
Karma Kagyu (or Kamtshang Kagyu) 
Tsalpa Kagyu 
Baram Kagyu 
Pagtru Kagyu (or Phagmo Drugpa Kagyu): 
Taglung Kagyu 
Trophu Kagyu 
Drukpa Kagyu 
Martsang Kagyu 
Yerpa Kagyu 
Yazang Kagyu 
Shugseb Kagyu 
Drikung Kagyu 
Rime movement (ecumenical movement) 
Japanese Mikkyo 
Shingon 
Tendai (derived from Tiantai but added tantric practices) 
Early Buddhist schools[edit]


Early Buddhist schools 
Mahāsaṃghika 
Ekavyahārikas (during Aśoka) 
Lokottaravāda 
Golulaka (during Aśoka) 
Bahuśrutīya (late third century BCE) 
Prajñaptivāda (late third century BCE) 
Caitika (mid-first century BCE) 
Apara Śaila 
Uttara Śaila 
Cetiyavāda 
Sthaviravāda 
Pudgalavāda ('Personalist') (c. 280 BCE) 
Vatsīputrīya (during Aśoka) later name: Saṃmitīya 
Dharmottarīya 
Bhadrayānīya 
Sannāgarika 
Vibhajjavāda (prior to 240 BCE; during Aśoka) 
Theravāda (c. 240 BCE) 
Mahīśāsaka (after 232 BCE) 
Dharmaguptaka (after 232 BCE) 
Sarvāstivāda (c. 237 BCE) 
Kāśyapīya (after 232 BCE) 
Sautrāntika (between 50 BCE and c. 100 CE) 
Mūlasarvāstivāda (3rd and 4th centuries) 
Vaibhashika 
Buddhist modernism[edit]


Buddhist modernism 
Humanistic Buddhism 
Sōka Gakkai 
Vipassana movement 
New Kadampa Tradition 
Friends of the Western Buddhist Order 
Fo Guang Shan 
Buddhism worldwide[edit]


Buddhism by country







Percentage of formal/practicing Buddhists by the numbers of registered adherents (according to the least estimates).







Percentage of cultural/nominal adherents of combined Buddhism with its related religions (according to the highest estimates). 
Buddhism by country 
Buddhism in the East 
Buddhism in South Asia 
Tamil Buddhism 
Buddhism in Central Asia 
Buddhism in Southeast Asia 
East Asian Buddhism 
Buddhism in the Middle East 
Buddhism in the West 
Buddhism in the Americas 
Buddhism in Central America 
Buddhism in Australia 
Buddhism in Europe 
Buddhism in Africa 




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Buddhism in Africa 





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Buddhism in North America 





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Buddhism in South America 





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Buddhism in Asia 





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Buddhism in Europe 





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Buddhism in Oceania 

Buddhist scriptures and texts[edit]


Buddhist texts
Theravada texts[edit]


Pali literature







A collection of the Pali canon. 
Pāli Canon (Tipitaka) 
Vinaya Pitaka — Basket of Discipline 
Suttavibhanga 
Patimokkha — Buddhist Monastic Code 
Khandhaka 
Mahāvagga 
Cullavagga 
Parivara 
Sutta Pitaka — Basket of Discourses 
Digha Nikaya — the Long Discourses 
Brahmajala Sutta — Discourse on the Net of Perfect Wisdom 
Samaññaphala Sutta — The Fruit of Contemplative Life Discourse 
Kevatta Sutta 
Mahaparinibbana Sutta — The Last Days of the Buddha 
Mahasatipatthana Sutta — The Great Discourse on the Foundations of Mindfulness 
Aggañña Sutta 
Sigalovada Sutta 
Majjhima Nikaya — the Middle-length Discourses 
Sammaditthi Sutta — Discourse on Right View 
Satipatthana Sutta — The Discourse on the Foundations of Mindfulness 
Aggi-Vacchagotta Sutta 
Anapanasati Sutta — Discourse on Mindfulness of Breathing 
Samyutta Nikaya — the Connected Discourses 
Dhammacakkappavattana Sutta — Setting Rolling the Wheel of Truth (Buddha's first discourse) 
Anattalakkhana Sutta — The Nonself Characteristic (Buddha's second discourse) 
Fire Sermon — Buddha's third discourse 
Anguttara Nikaya — the Numerical Discourses 
Dighajanu Sutta 
Dona Sutta 
Kalama Sutta 
Upajjhatthana Sutta — Subjects for Contemplation 
Khuddaka Nikaya — the Minor Collection 
Khuddakapatha 
Mangala Sutta 
Ratana Sutta 
Karaṇīya Mettā Sutta — The Hymn of Universal Love 
Dhammapada — The Path of Truth 
Udana — Inspired utterances 
Itivuttaka 
Suttanipata 
Uraga Vagga 
Rhinoceros Horn Sutra 
Metta Sutta 
Cula Vagga 
Ratana Sutta 
Mangala Sutta 
Dhammika Sutta 
Maha Vagga 
Atthaka Vagga 
Parayana Vagga 
Vimanavatthu 
Petavatthu 
Theragatha — Verses of the Elder Monks 
Therigatha — Verses of the Elder Nuns 
Jataka tales — Buddha's former lives 
Niddesa 
Patisambhidamagga — Path of discrimination 
Apadana 
Buddhavamsa 
Cariyapitaka 
Nettipakarana 
Petakopadesa 
Milindapanha 
Abhidhamma Pitaka — Basket of Ultimate Doctrine 
Dhammasangani 
Vibhanga 
Dhatukatha 
Puggalapannatti 
Kathavatthu 
Yamaka 
Patthana 
Anupitaka — non-canonical or extra-canonical Pāli literature 
Paracanonical texts 
Commentaries — commentaries on the Tipitaka 
Subcommentaries — commentaries on the commentaries on the Tipitaka 
Visuddhimagga — The Path of Purification, considered the most important Theravada text outside of the Tipitaka canon of scriptures 
Vimuttimagga — The Path of Freedom, manual of meditation 
Abhidhammattha Sangaha — A Comprehensive Manual of Abhidhamma 
Mahayana texts[edit]







The Tripitaka Koreana in storage at Haeinsa. 
Mahayana sutras 
Angulimaliya Sutra 
Brahmajala Sutra 
Innumerable Meanings Sutra 
Lalitavistara Sutra 
Lankavatara Sutra 
Lotus Sutra 
Perfection of Wisdom sutras (Prajñāpāramitā) 
Diamond Sutra 
Heart Sutra 
Ten Stages Sutra 
Vimalakirti-nirdesa Sutra 
Sutra of Perfect Enlightenment 
Platform Sutra 
Amitabha Sutra 
Avatamsaka Sutra 
Contemplation Sutra 
Infinite Life Sutra 
Mahaparinirvana Sutra 
Mahasamnipata Sutra 
Sanghata Sutra 
Shurangama Sutra 
Sutra of Forty-Two Sections 
Sutra of Golden Light 
Sutra of The Great Vows of Ksitigarbha Bodhisattva 
Ullambana Sutra 
Āgamas 
Chinese Buddhist canon 
Tripitaka Koreana 
Vajrayana texts[edit] 
Buddhist Tantras 
Guhyasamāja Tantra 
Mahavairocana Tantra 
Vajrasekhara Sutra 
Hevajra Tantra 
Cakrasaṃvara Tantra 
Guhyagarbha tantra 
Mañjuśrī-mūla-kalpa 
Shurangama Sutra 
Mañjuśrīnāmasamgīti 
Kalachakra Tantra 
Nyingma Gyubum 
Guhyagarbha tantra 
Kulayarāja Tantra 
Seventeen tantras of Dzogchen 
Vima Nyingtik 
Longchen Nyingthig 
Tibetan Buddhist canon 
Kangyur 
Tengyur 
Terma (hidden treasure) literature 
Bardo Thodol 
History of Buddhism[edit]


History of Buddhism 
Timeline of Buddhism 
Early Buddhism 
Pre-sectarian Buddhism 
Buddhist councils 
First Buddhist council 
Second Buddhist council 
Third Buddhist council 
Fourth Buddhist council 
Fifth Buddhist council 
Sixth Buddhist council 
World Buddhist Forum, 2006 
Silk Road transmission of Buddhism 
History of Buddhism in India 
Decline of Buddhism in India 
Greco-Buddhism 
Buddhism and the Roman world 
Buddhist crisis 
Doctrines of Buddhism[edit]







Core Buddhist concepts and their relationships







The relationship between the major concepts in Buddhism


Main articles: Dharma (Buddhism) and Glossary of Buddhism
Three Jewels (Tiratana • Triratna)[edit]







The triratna, a symbol of the Three Jewels


Three Jewels 
Buddha — Gautama Buddha, the Blessed One, the Awakened One, the Teacher 
Accomplished (arahaṃ • arhat) 
Fully enlightened (sammā-sambuddho • samyak-saṃbuddha) 
Perfect in true knowledge and conduct (vijjā-caraṇa sampanno • vidyā-caraṇa-saṃpanna) 
Sublime (sugato • sugata) 
Knower of the worlds (lokavidū • loka-vid) 
Incomparable leader of persons to be tamed (anuttaro purisa-damma-sārathi • puruṣa-damya-sārathi) 
Teacher of devas and humans (satthā deva-manussānaṃ • śāsta deva-manuṣyāṇaṃ) 
The Enlightened One (buddho) 
The Blessed One (bhagavā • bhagavat) 
Dhamma (Dharma) — the cosmic principle of truth, lawfulness, and virtue discovered, fathomed, and taught by the Buddha; the Buddha's teaching as an expression of that principle; the teaching that leads to enlightenment and liberation 
Well expounded by the Blessed One (svākkhāto bhagavatā dhammo • svākhyāta) 
Directly visible (sandiṭṭhiko • sāṃdṛṣṭika) 
Immediate (akāliko • akālika) 
Inviting one to come and see (ehi-passiko • ehipaśyika) 
Worthy of application (opanayiko • avapraṇayika) 
To be personally experienced by the wise (paccattaṃ veditabbo viññūhi • pratyātmaṃ veditavyo vijñaiḥ) 
Saṅgha (Saṃgha) — the spiritual community, which is twofold (1) the monastic Saṅgha, the order of monks and nuns; and (2) the noble Saṅgha, the spiritual community of noble disciples who have reached the stages of world-transcending realization 
Practicing the good way (supaṭipanno bhagavato sāvaka-saṅgho) 
Practicing the straight way (ujupaṭipanno bhagavato sāvaka-saṅgho) 
Practicing the true way (ñāyapaṭipanno bhagavato sāvaka-saṅgho) 
Practicing the proper way (sāmīcipaṭipanno bhagavato sāvaka-saṅgho) 
Worthy of gifts (āhuṇeyyo) 
Worthy of hospitality (pāhuṇeyyo) 
Worthy of offerings (dakkhiṇeyyo) 
Worthy of reverential salutation (añjalikaraṇīyo) 
The unsurpassed field of merit for the world (anuttaraṃ puññākkhettaṃ lokassā) 
Four Noble Truths (Cattāri ariyasaccāni • Catvāri āryasatyāni)[edit]


Four Noble Truths
1. The Noble Truth of Suffering (Dukkha ariya sacca)[edit] 
Suffering (dukkha • duḥkha) — to be fully understood (pariññeyya) 
Dukkha as intrinsic suffering, as bodily or mental pain (dukkha-dukkha) 
birth (jāti) 
old age (jarā) 
illness (byādhi) 
death (maraṇa) 
sorrow (soka) 
lamentation (parideva) 
pain (dukkha) 
grief (domanassa) 
despair (upāyāsā) 
Dukkha due to change (vipariṇāma-dukkha) 
Association with the unpleasant (appiyehi sampayogo) 
Separation from the pleasant (piyehi vippayogo) 
Not to get what one wants (yampicchaṃ na labhati tampi) 
Dukkha of conditioned formations (saṅkhāra-dukkha) 
Five aggregates of clinging (pañcupādānakkhandha) 
material form (rūpa) 
feeling (vedanā) 
perception (saññā • samjñā) 
mental formations (saṅkhāra • samskāra) 
consciousness (viññāṇa • vijñāna) 
2. The Noble Truth of the Origin of Suffering (Dukkha samudaya ariya sacca)[edit] 
Craving (taṇhā • tṛṣṇā) (samudaya) — to be abandoned (pahātabba) 
Craving for sensual pleasures (kāma taṇhā) 
Craving for existence (bhava taṇhā) 
Craving for non-existence (vibhava taṇhā) 
3. The Noble Truth of the Cessation of Suffering (Dukkha nirodha ariya sacca)[edit] 
Nirvana (Nibbāna • Nirvāṇa) (nirodha) — to be realized (sacchikātabba) 
Nibbāna element with residue remaining (sa-upādisesa nibbānadhātu • sopadhiśeṣa-nirvāṇa) 
Nibbāna element with no residue remaining (anupādisesa nibbānadhātu • nir-upadhiśeṣa-nirvāṇa) — Parinirvana (parinibbāna • parinirvāṇa) 
4. The Noble Truth of the Path of Practice leading to the Cessation of Suffering (Dukkha nirodha gāminī paṭipadā ariya sacca)[edit] 
Noble Eightfold Path (Ariyo aṭṭhaṅgiko maggo • Ārya 'ṣṭāṅga mārgaḥ) — to be developed (bhāvetabba) 
Right view 
Right intention 
Right speech 
Right action 
Right livelihood 
Right effort 
Right mindfulness 
Right concentration 
Three Characteristics of Existence (Tilakkhaṇa • Trilakṣaṇa)[edit]


Three marks of existence 
Impermanence (anicca • anitya) 
Suffering (dukkha • duḥkha) 
Nonself (anattā • anātman) 
Five Aggregates (Pañca khandha • Pañca-skandha)[edit]


Skandha 
Matter (Form) (rūpa) 
Four Great Elements (mahābhūta) 
Earth element (paṭhavī-dhātu) 
Water (or liquid) element (āpo-dhātu) 
Fire (or heat) element (tejo-dhātu) 
Air (or wind) element (vāyo-dhātu) 
Feeling (vedanā) 
Pleasant feeling (sukha) 
Painful feeling (dukkha • duḥkha) 
Neither-painful-nor-pleasant (neutral) feeling (adukkham-asukhā) 
Perception (saññā • samjñā) 
Mental formations (saṅkhāra • samskāra) — see below 
Consciousness (viññāṇa • vijñāna) 
Dependent Origination (Paticcasamuppāda • Pratītyasamutpāda)[edit]


Main article: Pratītyasamutpāda
This/that Conditionality (Idappaccayatā)[edit]


Main article: Idappaccayatā



When this is, that is.

From the arising of this comes the arising of that.

When this isn't, that isn't.

From the cessation of this comes the cessation of that. 

Imasmiṃ sati, idaṃ hoti.
Imass’ uppādā, idaṃ uppajjati.
Imasmiṃ asati, idaṃ na hoti.
Imassa nirodhā, idhaṃ nirujjhati. 

Twelve Links (Nidāna)[edit]


Main article: Twelve Nidānas


Describes how suffering arises. 
Ignorance (avijjā • avidyā) 
Not knowing suffering 
Not knowing the origin of suffering 
Not knowing the cessation of suffering 
Not knowing the way leading to the cessation of suffering 
Volitional formations (saṅkhāra • saṃskāra) 
Bodily formation 
Verbal formation 
Mental formation 
Consciousness (viññāṇa • vijñāna) 
Eye-consciousness 
Ear-consciousness 
Nose-consciousness 
Tongue-consciousness 
Body-consciousness 
Mind-consciousness 
Mind and body (nāmarūpa) 
Mind (nāma) 
Feeling (vedanā) 
Perception (saññā • samjñā) 
Volition (cetanā) 
Contact (phassa) 
Attention (manasikāra) 
Body/materiality/form (rūpa) 
Four Great Elements 
Earth — solidity 
Water — fluidity 
Fire — heat 
Wind — oscillation 
Six sense bases (saḷāyatana • ṣaḍāyatana) 
Eye-base 
Ear-base 
Nose-base 
Tongue-base 
Body-base 
Mind-base 
Contact (phassa • sparśa) 
Eye-contact 
Ear-contact 
Nose-contact 
Tongue-contact 
Body-contact 
Mind-contact 
Feeling (vedanā) 
Feeling born of eye-contact 
Feeling born of ear-contact 
Feeling born of nose-contact 
Feeling born of tongue-contact 
Feeling born of body-contact 
Feeling born of mind-contact 
Craving (taṇhā • tṛṣṇā) 
Craving for forms 
Craving for sounds 
Craving for odors 
Craving for flavors 
Craving for tangibles 
Craving for mind-objects 
Clinging (upādāna) 
Clinging to sensual pleasures (kāmupādāna) 
Clinging to views (diṭṭhupādāna) 
Clinging to rituals and observances (sīlabbatupādāna) 
Clinging to a doctrine of self (attavādupādāna) 
Being (bhava) 
Sense-sphere being 
Fine-material being 
Immaterial being 
Birth (jāti) 
Old age and death (jarāmaraṇa) 
Transcendental Dependent Origination[edit]


Describes the path out of suffering. 
Suffering (dukkha • duḥkha) 
Faith (saddhā • śraddhā) 
Joy (pāmojja) 
Rapture (pīti • prīti) 
Tranquillity (passaddhi) 
Happiness (sukha) 
Concentration (samādhi) 
Knowledge and vision of things as they really are (yathābhūta-ñāna-dassana) 
Disenchantment with worldly life (nibbidā) 
Dispassion (virāga) 
Freedom (vimutti) 
Knowledge of destruction of the taints (āsava-khaye-ñāna) 
Karma (Kamma)[edit]


Karma in Buddhism 
Definition — volitional action, considered particularly as a moral force capable of producing, for the agent, results that correspond to the ethical quality of the action; thus good karma produces happiness, and bad karma produces suffering 
Result of karma (vipāka) 
Intention (cetanā) 
Wholesome intention (kusala) 
Unwholesome intention (akusala) 
Three doors of action (kammadvara) 
Body — Bodily acts 
Speech — Verbal acts 
Mind — Mental acts 
Roots (mula) 
Unwholesome 
Greed (lobha • raga) 
Hatred (dosa • dvesha) 
Delusion (moha) 
Wholesome 
Nongreed (alobha) — renunciation, detachment, generosity 
Nonhatred (adosa) — loving-kindness, sympathy, gentleness 
Nondelusion (amoha) — wisdom 
Courses of action (kammapatha) 
Unwholesome 
Bodily 
Destroying life 
Taking what is not given 
Wrong conduct in regard to sense pleasures 
Verbal 
False speech 
Slanderous speech 
Harsh speech 
Idle chatter 
Mental 
Covetousness 
Ill will 
Wrong view 
Wholesome 
Bodily 
Abstaining from destroying life 
Abstaining from taking what is not given 
Abstaining from wrong conduct in regard to sense pleasures 
Verbal 
Abstaining from false speech 
Abstaining from slanderous speech 
Abstaining from harsh speech 
Abstaining from idle chatter 
Mental 
Being free from covetousness 
Being free from ill will 
Holding right view 
Function 
Reproductive kamma (janaka kamma) — that which produces mental aggregates and material aggregates at the moment of conception 
Supportive kamma (upatthambhaka kamma) — that which comes near the Reproductive Kamma and supports it 
Obstructive kamma (upapiḍaka kamma) — that which tends to weaken, interrupt and retard the fruition of the Reproductive Kamma 
Destructive kamma (upaghātaka kamma) — that which not only obstructs but also destroys the whole force of the Reproductive Kamma 
Order to take effect 
Weighty kamma (garuka kamma) — that which produces its results in this life or in the next for certain 
Five heinous crimes, causing rebirth in hell immediately after death (ānantarika-kamma) 
Intentionally killing one's father (patricide) 
Intentionally killing one's mother (matricide) 
Intentionally killing an arahant 
Maliciously causing blood to flow from the body of a Buddha 
Creating a schism in the sangha 
Proximate kamma (āsanna kamma) — that which one does or remembers immediately before the dying moment 
Habitual kamma (āciṇṇa kamma) — that which one habitually performs and recollects and for which one has a great liking 
Reserve kamma (kaṭattā kamma) — refers to all actions that are done once and soon forgotten 
Time of taking effect 
Immediately effective kamma (diţţhadhammavedaniya kamma) 
Subsequently, effective kamma (upapajjavedaniya kamma) 
Indefinitely effective kamma (aṗarāpariyavedaniya kamma) 
Defunct kamma (ahosi kamma) 
Place of taking effect 
Immoral (akusala) kamma pertaining to the sense-sphere (kamavacara) 
Moral (kusala) kamma pertaining to the sense-sphere (kamavacara) 
Moral kamma pertaining to the form-sphere (rupavacara) 
Moral kamma pertaining to the formless-sphere (arupavacara) 
Niyama Dhammas 
Utu Niyama — Physical Inorganic Order (seasonal changes and climate), the natural law pertaining to physical objects and changes in the natural environment, such as the weather; the way flowers bloom in the day and fold up at night; the way soil, water and nutrients help a tree to grow; and the way things disintegrate and decompose. This perspective emphasizes the changes brought about by heat or temperature 
Bīja Niyama — Physical Organic Order (laws of heredity), the natural law pertaining to heredity, which is best described in the adage, “as the seed, so the fruit” 
Citta Niyama — Order of Mind and Psychic Law (will of mind), the natural law pertaining to the workings of the mind, the process of cognition of sense objects and the mental reactions to them 
Kamma Niyama — Order of Acts and Results (consequences of one's actions), the natural law pertaining to human behavior, the process of the generation of action and its results. In essence, this is summarized in the words, “good deeds bring good results, bad deeds bring bad results” 
Dhamma Niyama — Order of the Norm (nature's tendency to produce a perfect type), the natural law governing the relationship and interdependence of all things: the way all things arise, exist and then cease. All conditions are subject to change, are in a state of affliction and are not self: this is the Norm 
Rebirth (Punabbhava • Punarbhava)[edit]


Main article: Rebirth (Buddhism) 
Saṃsāra — Lit., the "wandering," the round of rebirths without discoverable beginning, sustained by ignorance and craving 
Buddhist cosmology[edit]


Buddhist cosmology







The bhavachakra, a symbolic depiction of the six realms. 
Six realms 
Heaven (sagga) 
Tusita — one of the six deva-worlds of the kāmadhātu 
Tāvatiṃsa — the fifth of the heavens of the kāmadhātu, and the highest of the heavens that maintains a physical connection with the rest of the world 
Four Heavenly Kings 
Demigod realm (asura) 
Human realm (mānusatta) 
Hungry Ghost realm (peta • preta) 
Animal realm 
Hell (niraya • naraka) 
Avīci — the lowest level of the hell realm 
Three planes of existence (tiloka • triloka) 
World of desire (kāmaloka) 
World of form (rūpaloka) 
World of formlessness (arūpaloka) 
Ten spiritual realms 
Buddhahood 
Bodhisattva — Bodhisattvahood 
Pratyekabuddha — Realization 
Sāvakabuddha — Learning 
Deva — Heaven 
Asura — Paranoid jealousy 
Human beings in Buddhism — Humanity 
Animals in Buddhism — Animality 
Preta — Hunger 
Naraka — Hell 
Sense bases (Āyatana)[edit]


Ayatana 
Six sense bases (saḷāyatana • ṣaḍāyatana) 
Eye (cakkhu) and Forms 
Ear (sota) and Sounds 
Nose (ghāṇa) and Odors 
Tongue (jivhā) and Flavors 
Body (kāya) and Tactile objects 
Mind (mano) and Phenomena 
Six Great Elements (Dhātu)[edit] 
Earth element (paṭhavī-dhātu) 
Water (or liquid) element (āpo-dhātu) 
Fire element (tejo-dhātu) 
Air (or wind) element (vāyo-dhātu) 
Space element (ākāsa-dhātu) 
Consciousness element (viññāṇa-dhātu) 
Faculties (Indriya)[edit]


Indriya 
Six sensory faculties 
Eye/vision faculty (cakkh-undriya) 
Ear/hearing faculty (sot-indriya) 
Nose/smell faculty (ghān-indriya) 
Tongue/taste faculty (jivh-indriya) 
Body/sensibility faculty (kāy-indriya) 
Mind faculty (man-indriya) 
Three physical faculties 
Femininity (itth-indriya) 
Masculinity (puris-indriya) 
Life or vitality (jīvit-indriya) 
Five feeling faculties 
Physical pleasure (sukh-indriya) 
Physical pain (dukkh-indriya) 
Mental joy (somanasa-indriya) 
Mental grief (domanass-indriya) 
Indifference (upekh-indriya) 
Five spiritual faculties 
Faith (saddh-indriya) 
Energy (viriy-indriya) 
Mindfulness (sat-indriya) 
Concentration (samādhi-indriya) 
Wisdom (paññ-indriya) 
Three final-knowledge faculties 
Thinking "I shall know the unknown" (anaññāta-ñassāmīt-indriya) 
Gnosis (aññ-indriya) 
One who knows (aññātā-vindriya) 
Formations (Saṅkhāra • Saṃskāra)[edit]


Main article: Saṅkhāra
Mental Factors (Cetasika • Caitasika )[edit]


Main article: Mental factors (Buddhism)
Theravāda abhidhamma[edit] 
Seven universal mental factors common to all; ethically variable mental factors common to all consciousnesses (sabbacittasādhāraṇa cetasikas) 
Contact (phassa) 
Feeling (vedanā) 
Perception (saññā) 
Volition (cetanā) 
One-pointedness (ekaggatā) 
Life Faculty (jīvitindriya) 
Attention (manasikāra) 
Six occasional or particular mental factors; ethically variable mental factors found only in certain consciousnesses (pakiṇṇaka cetasikas) 
Application of thought (vitakka) 
Examining (vicāra) 
Decision (adhimokkha) 
Energy (viriya) 
Rapture (pīti) 
Wholesome desire (chanda) 
Fourteen unwholesome mental factors (akusala cetasikas) 
Four universal unwholesome mental factors (akusalasādhāraṇa): 
Delusion (moha) 
Lack of shame (ahirika) 
Disregard for consequence (anottappa) 
Restlessness (uddhacca) 
Three mental factors of the greed-group (lobha): 
Greed (lobha) 
Wrong view (diṭṭhi) 
Conceit (māna) 
Four mental factors of the hatred-group (dosa) 
Hatred (dosa) 
Envy (issā) 
Miserliness (macchariya) 
Regret (kukkucca) 
Other unwholesome mental factors 
Sloth (thīna) 
Torpor (middha) 
Doubt (vicikicchā) 
Twenty-five beautiful mental factors (sobhana cetasikas) 
Nineteen universal beautiful mental factors (sobhanasādhāraṇa): 
Faith (saddhā) 
Mindfulness (sati) 
Shame at doing evil (hiri) 
Regard for consequence (ottappa) 
Lack of greed (alobha) 
Lack of hatred (adosa) 
Balance, neutrality of mind (tatramajjhattatā) 
Tranquillity of mental body (kāyapassaddhi) 
Tranquillity of consciousness (cittapassaddhi) 
Lightness of mental body (kāyalahutā) 
Lightness of consciousness (cittalahutā) 
Softness/malleability of mental body (kāyamudutā) 
Softness/malleability of consciousness (cittamudutā) 
Readiness/wieldiness of mental body (kāyakammaññatā) 
Readiness/wieldiness of consciousness (cittakammaññatā) 
Proficiency of mental body (kāyapāguññatā) 
Proficiency of consciousness (cittapāguññatā) 
Straightness/rectitude of mental body (kāyujukatā) 
Straightness/rectitude of consciousness (cittujukatā) 
Three Abstinences (virati): 
Right speech (sammāvācā) 
Right action (sammākammanta) 
Right livelihood (sammā-ājīva) 
Two Illimitables (appamañña): 
Compassion (karuṇā) 
Sympathetic joy (muditā) 
One Faculty of wisdom (paññindriya): 
Wisdom (paññā • prajñā) 
Mahayana abhidharma[edit] 
Five universal mental factors (sarvatraga) common to all: 
Sparśa — contact, contacting awareness, sense impression, touch 
Vedanā — feeling, sensation 
Saṃjñā — perception 
Cetanā — volition 
Manasikara — attention 
Five determining mental factors (viṣayaniyata): 
Chanda — desire (to act), intention, interest 
Adhimoksha — decision, interest, firm conviction 
Smṛti — mindfulness 
Prajñā — wisdom 
Samādhi — concentration 
Eleven virtuous (kuśala) mental factors 
Sraddhā — faith 
Hrī — self-respect, conscientiousness, sense of shame 
Apatrāpya — decorum, regard for consequence 
Alobha — non-attachment 
Adveṣa — non-aggression, equanimity, lack of hatred 
Amoha — non-bewilderment 
Vīrya — diligence, effort 
Praśrabdhi — pliancy 
Apramāda — conscientiousness 
Upekṣa — equanimity 
Ahiṃsā — nonharmfulness 
Six root mental defilements (mūlakleśa): 
Raga — attachment 
Pratigha — anger 
Avidya — ignorance 
Māna — pride, conceit 
Vicikitsa — doubt 
Dṛiṣṭi — wrong view 
Twenty secondary defilement (upakleśa): 
Krodha — rage, fury 
Upanāha — resentment 
Mrakśa — concealment, slyness-concealment 
Pradāśa — spitefulness 
Irshya — envy, jealousy 
Mātsarya — stinginess, avarice, miserliness 
Māyā — pretense, deceit 
Śāṭhya — hypocrisy, dishonesty 
Mada — self-infatuation, mental inflation, self-satisfaction 
Vihiṃsā — malice, hostility, cruelty, intention to harm 
Āhrīkya — lack of shame, lack of conscious, shamelessness 
Anapatrāpya — lack of propriety, disregard, shamelessness 
Styāna — lethargy, gloominess 
Auddhatya — excitement, ebullience 
Āśraddhya — lack of faith, lack of trust 
Kausīdya — laziness, slothfulness 
Pramāda — heedlessness, carelessness, unconcern 
Muṣitasmṛtitā — forgetfulness 
Asaṃprajanya — non-alertness, inattentiveness 
Vikṣepa — distraction, desultoriness 
Four changeable mental factors (aniyata): 
Kaukṛitya — regret, worry, 
Middha — sleep, drowsiness 
Vitarka — conception, selectiveness, examination 
Vicāra — discernment, discursiveness, analysis 
Mind and Consciousness[edit] 
Citta — Mind, mindset, or state of mind 
Cetasika — Mental factors 
Manas — Mind, general thinking faculty 
Consciousness (viññāṇa) 
Mindstream (citta-saṃtāna) — the moment-to-moment continuity of consciousness 
Bhavanga — the most fundamental aspect of mind in Theravada 
Luminous mind (pabhassara citta) 
Consciousness-only (vijñapti-mātratā) 
Eight Consciousnesses (aṣṭavijñāna) 
Eye-consciousness — seeing apprehended by the visual sense organs 
Ear-consciousness — hearing apprehended by the auditory sense organs 
Nose-consciousness — smelling apprehended through the olfactory organs 
Tongue-consciousness — tasting perceived through the gustatory organs 
Ideation-consciousness — the aspect of mind known in Sanskrit as the "mind monkey"; the consciousness of ideation 
Body-consciousness — tactile feeling apprehended through skin contact, touch 
The manas consciousness — obscuration-consciousness — a consciousness which through apprehension, gathers the hindrances, the poisons, the karmic formations 
Store-house consciousness (ālāyavijñāna) — the seed consciousness, the consciousness which is the basis of the other seven 
Mental proliferation (papañca • prapañca) — the deluded conceptualization of the world through the use of ever-expanding language and concepts 
Monkey mind — unsettled, restless mind 
Obstacles to Enlightenment[edit] 
Taints (āsava) 
Sensual desire (kāmāsava) 
Becoming (bhavāsava) 
Wrong view (diṭṭhāsava) 
Ignorance (avijjāsava) 
Defilements (kilesa • kleśā) 
Three defilements 
Greed (lobha • rāga) 
Hatred (aversion) (dosa • dvesha) 
Delusion (moha) 
Round of defilements (kilesa-vaṭṭa) 
Ignorance (avijjā • avidyā) 
Craving (taṇhā • tṛṣṇā) 
Clinging (upādāna) 
Four perversions of view, thought and perception (vipallasa) 
Taking what is impermanent (anicca • anitya) to be permanent (nicca • nitya) 
Taking what is suffering (dukkha • duḥkha) to be happiness (sukha) 
Taking what is nonself (anattā • anātman) to be self (attā • ātman) 
Taking what is not beautiful (asubha) to be beautiful (subha) 
Five hindrances (pañca nīvaraṇā) — the main inner impediments to the development of concentration and insight 
Sensual desire (kāmacchanda) — craving for pleasure to the senses 
Ill-will (vyāpāda) — feelings of malice directed toward others 
Sloth and torpor (thīna-middha) — half-hearted action with little or no energy 
Restlessness and remorse (uddhacca-kukkucca) — the inability to calm the mind 
Doubt (vicikicchā) — lack of conviction or trust 
Latent tendencies (anusaya) 
Sensual passion (kāma-rāga) 
Resistance (patigha) 
Views (diṭṭhi) 
Doubt (vicikicchā) 
Conceit (māna) 
Craving for continued existence (bhavarāga) 
Ignorance (avijjā • avidyā) 
Ten Fetters (saṃyojana) 
Identity view (sakkāyadiṭṭhi) — the view of a truly existent self either as identical with the five aggregates, or as existing in some relation to them 
Eternity-belief (sassata-diṭṭhi) 
Annihilation-belief (uccheda-diṭṭhi) 
Doubt (vicikicchā) — doubt about the Buddha, the Dhamma, the Saṅgha, or the training 
Wrong grasp of rules and observances (sīlabbata-parāmāsa) — the belief that mere external observances, particularly religious rituals and ascetic practices, can lead to liberation 
Sensual lust (kāmacchando) 
Ill will (vyāpādo) 
Desire for existence in the form realm (rūparāgo) 
Desire for existence in the formless realm (arūparāgo) 
Conceit (māna) 
Restlessness (uddhacca) 
Ignorance (avijjā • avidyā) 
Two Kinds of Happiness (Sukha)[edit] 
Bodily pleasure (kayasukha) 
Mental happiness (cittasukha) 
Two Kinds of Bhava[edit] 
Kamma Bhava — kammas caused by four Upadanas 
Upapatti Bhava — rebirth bhava 
Two Guardians of the World (Sukka lokapala)[edit] 
Shame at doing evil (hiri) 
Fear of the results of wrongdoing (ottappa) 
Three Conceits[edit] 
"I am better" 
"I am equal" 
"I am worse" 
Three Standpoints[edit] 
Gratification (assāda) 
Danger (ādinava) 
Escape (nissaraṇa) 
Three Primary Aims[edit] 
Welfare and happiness directly visible in this present life, attained by fulfilling one's moral commitments and social responsibilities (diṭṭha-dhamma-hitasukha) 
Welfare and happiness pertaining to the next life, attained by engaging in meritorious deeds (samparāyika-hitasukha) 
The ultimate good or supreme goal, Nibbāna, final release from the cycle of rebirths, attained by developing the Noble Eightfold Path (paramattha) 
Three Divisions of the Dharma[edit] 
Study (pariyatti) 
Practice (paṭipatti) 
Realization (pativedha) 
Four Kinds of Nutriment[edit] 
Physical food [either gross or subtle] (kabalinkaro) 
Contact (phasso dutiyo) 
Mental volition (manosancetana) 
Consciousness (viññāṇa • vijñāna) 
Four Kinds of Acquisitions (Upadhi)[edit] 
The Five Aggregates (khandha • skandha) 
Defilements (kilesa • kleśā) 
Volitional formations (saṅkhāra • saṃskāra) 
Sensual pleasures (kāmacchanda) 
Eight Worldly Conditions[edit]

The "Eight Worldly Winds" referenced in discussions of Equanimity (upekkhā, upekṣhā) 
Pleasure and pain 
Praise and blame 
Honour and dishonour 
Gain and loss 
Truth (Sacca • Satya)[edit]


Main articles: Sacca and Satya 
Four Noble Truths (cattāri ariyasaccāni • catvāri āryasatyāni) 
Suffering (dukkha • duḥkha) 
Cause of suffering (samudaya) 
Cessation of suffering (nirodha) 
Path leading to the cessation of suffering (magga • marga) 
Two truths doctrine 
Conventional truth (sammutisacca • saṃvṛtisatya) 
Ultimate truth (paramatthasacca • paramārthasatya) 
Higher Knowledge (Abhiññā • Abhijñā)[edit]


Abhijñā 
Six types of higher knowledges (chalabhiñña) 
Supernormal powers (iddhi) 
Multiplying the body into many and into one again 
Appearing and vanishing at will 
Passing through solid objects as if space 
Ability to rise and sink in the ground as if in water 
Walking on water as if land 
Flying through the skies 
Touching anything at any distance (even the moon or sun) 
Traveling to other worlds (like the world of Brahma) with or without the body 
Divine ear (dibba-sota), that is, clairaudience 
Mind-penetrating knowledge (ceto-pariya-ñāṇa), that is, telepathy 
Remembering one's former abodes (pubbe-nivāsanussati), that is, recalling one's own past lives 
Divine eye (dibba-cakkhu), that is, knowing others' karmic destinations 
Extinction of mental intoxicants (āsavakkhaya), upon which arahantship follows 
Three knowledges (tevijja) 
Remembering one's former abodes (pubbe-nivāsanussati) 
Divine eye (dibba-cakkhu) 
Extinction of mental intoxicants (āsavakkhaya) 
Great fruits of the contemplative life (Maha-Phala)[edit]


Phala 
Equanimity (upekkhā, upekṣhā) 
Fearlessness (nibbhaya) 
Freedom from unhappiness & suffering (asukhacaadukkha) 
Meditative Absorption (samādhi) 
Out-of-body experience (manomaya) 
Clairaudience (dibba-sota) 
Intuition and mental telepathy (ceto-pariya-ñána) 
Recollection of past lives (patisandhi) 
Clairvoyance (dibba-cakkhu) 
The Ending of Mental Fermentations (samatha) 
Concepts unique to Mahayana and Vajrayana[edit]







White A - Symbol Dzogchen 
Bardo — Intermediate state 
Shinay bardo — the Bardo of This Life 
Milam bardo — the Bardo of Dream 
Samten bardo — the Bardo of Meditation 
Chikkhai bardo — the Bardo of Dying 
Chönyid bardo — the Bardo of Dharmata 
Sidpai bardo — the Bardo of Existence 
Bodhicitta — the wish to attain Buddhahood 
Bodhisattva — name given to anyone who has generated bodhicitta 
Buddha-nature — immortal potency or element within the purest depths of the mind, present in all sentient beings, for awakening and becoming a Buddha 
Dzogchen — the natural, primordial state or natural condition of every sentient being 
Eternal Buddha 
Lung (Tibetan Buddhism) 
Pure land 
Rainbow body — a body not made of flesh, but consists of pure light, an astral body 
Svabhava — Intrinsic nature 
Tathātā/Dharmatā — Thusness 
Dharmadhatu — Realm of Truth 
Four Dharmadhātu 
Terma 
Three Vajras 
Three Roots 
Lama 
Iṣṭha-deva(tā) — Yidam 
Dakini/Dharmapala 
Trikaya 
Nirmanakaya 
Sambhogakaya 
Dharmakāya 
Upāya — Skillful means 
Five Wisdoms 
Other concepts[edit] 
Emptiness (suññatā • śūnyatā) 
Middle way (majjhimā paṭipadā • madhyamā-pratipad) — the Buddhist path of non-extremism 
Avoiding the extreme of sensual indulgence (kāmesu kāma-sukha-allika) 
Avoiding the extreme of self-mortification (atta-kilamatha) 
Sentient beings (satta • sattva) 
Buddhist practices[edit]
Buddhist devotion[edit]







Buddhists making offerings at Wat Phrathat Doi Suthep


Buddhist devotion 
Taking refuge in the Triple Gem 
Buddha 
Dharma 
Sangha 
Worship (pūjā) — see also: Abhisheka 
Offerings 
Prostration (panipāta • namas-kara) 
Chanting 
Mantra 
Om mani padme hum 
Namo Amituofo 
Nam Myōhō Renge Kyō 
Buddho 
Namo tassa bhagavato arahato sammāsambuddhassa — Homage to the Blessed One, the Worthy One, the Fully Self-enlightened One 
Moral discipline and precepts (Sīla • Śīla)[edit]


Main article: Śīla 
Five Precepts (pañca-sīlāni • pañca-śīlāni) 
Abstaining from taking life (pāṇātipātā veramaṇī) 
Abstaining from taking what is not given (adinnādānā veramaṇī) 
Abstaining from sexual misconduct (kāmesu micchācāra veramaṇī) 
Abstaining from false speech (musāvāda veramaṇī) 
Abstaining from drinks and drugs that cause heedlessness (surā-meraya-majja-pamādaṭṭhānā veramaṇī) 
Eight Precepts (aṭṭhasīla) 
Abstaining from taking life (both human and non-human) 
Abstaining from taking what is not given (stealing) 
Abstaining from all sexual activity 
Abstaining from telling lies 
Abstaining from using intoxicating drinks and drugs which lead to carelessness 
Abstaining from eating at the wrong time (the right time is eating once, after sunrise, before noon) 
Abstaining from singing, dancing, playing music, attending entertainment performances, wearing perfume, and using cosmetics and garlands (decorative accessories) 
Abstaining from luxurious places for sitting or sleeping 
Ten Precepts (dasasīla) 
Abstaining from killing living things 
Abstaining from stealing 
Abstaining from un-chastity (sensuality, sexuality, lust) 
Abstaining from lying 
Abstaining from taking intoxicants 
Abstaining from taking food at inappropriate times (after noon) 
Abstaining from singing, dancing, playing music or attending entertainment programs (performances) 
Abstaining from wearing perfume, cosmetics and garland (decorative accessories) 
Abstaining from sitting on high chairs and sleeping on luxurious, soft beds 
Abstaining from accepting money 
Sixteen Precepts 
Three Treasures 
Taking refuge in the Buddha 
Taking refuge in the Dharma 
Taking refuge in the Sangha 
Three Pure Precepts 
Not Creating Evil 
Practicing Good 
Actualizing Good For Others 
Ten Grave Precepts 
Affirm life; Do not kill 
Be giving; Do not steal 
Honor the body; Do not misuse sexuality 
Manifest truth; Do not lie 
Proceed clearly; Do not cloud the mind 
See the perfection; Do not speak of others errors and faults 
Realize self and other as one; Do not elevate the self and blame others 
Give generously; Do not be withholding 
Actualize harmony; Do not be angry 
Experience the intimacy of things; Do not defile the Three Treasures 
Vinaya 
Pātimokkha (Pratimoksha) — the code of monastic rules binding on members of the Buddhist monastic order 
Parajika (defeats) — four rules entailing expulsion from the sangha for life 
Sexual intercourse, that is, any voluntary sexual interaction between a bhikkhu and a living being, except for mouth-to-mouth intercourse which falls under the sanghadisesa 
Stealing, that is, the robbery of anything worth more than 1/24 troy ounce of gold (as determined by local law.) 
Intentionally bringing about the death of a human being, even if it is still an embryo — whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death 
Deliberately lying to another person that one has attained a superior human state, such as claiming to be an arahant when one knows one is not, or claiming to have attained one of the jhanas when one knows one hasn't 
Sanghadisesa — thirteen rules requiring an initial and subsequent meeting of the sangha (communal meetings) 
Aniyata — two indefinite rules where a monk is accused of having committed an offence with a woman in a screened (enclosed) or private place by a lay person 
Nissaggiya pacittiya — thirty rules entailing "confession with forfeiture" 
Pacittiya — ninety-two rules entailing confession 
Patidesaniya — four violations which must be verbally acknowledged 
Sekhiyavatta — seventy-five rules of training, which are mainly about the deportment of a monk 
Sāruppa — proper behavior 
Bhojanapatisamyutta — food 
Dhammadesanāpatisamyutta — teaching dhamma 
Pakinnaka — miscellaneous 
Adhikarana-samatha — seven rules for settlement of legal processes that concern monks only 
Bodhisattva vows 
Samaya — a set of vows or precepts given to initiates of an esoteric Vajrayana Buddhist order 
Ascetic practices (dhutanga) — a group of thirteen austerities, or ascetic practices, most commonly observed by Forest Monastics of the Theravada Tradition of Buddhism 
Three Resolutions[edit] 
To abstain from all evil (sabbapāpassa akaraṇaṃ) 
To cultivate the good (kusalassa upasampadā) 
To purify one's mind (sacittapariyodapanaṃ) 
Three Pillars of Dharma[edit] 
Generosity (dāna) 
Morality (sīla • śīla) 
Meditation (bhāvanā) 
Threefold Training (Sikkhā)[edit]


Threefold Training 
The training in the higher moral discipline (adhisīla-sikkhā) — morality (sīla • śīla) 
The training in the higher mind (adhicitta-sikkhā) — concentration (samādhi) 
The training in the higher wisdom (adhipaññā-sikkhā) — wisdom (paññā • prajñā) 
Five Qualities[edit] 
Faith (saddhā • śraddhā) 
Morality (sīla • śīla) 
Learning (suta) 
Generosity (cāga) 
Wisdom (paññā • prajñā) 
Five Powers of a Trainee[edit] 
Faith (saddhā • śraddhā) 
Conscience (hiri) — an innate sense of shame over moral transgression 
Fear of wrong-doing (ottappa) — moral dread, fear of the results of wrongdoing 
Energy (viriya • vīrya) 
Wisdom (paññā • prajñā) 
Five Things that lead to Enlightenment[edit] 
Admirable friendship (kalyāṇa-mittatā • kalyāṇa-mitratā) 
Morality (sīla • śīla) 
Hearing the Dhamma 
Exertion (viriya • vīrya) 
Awareness of impermanence (anicca-ñāṇa) 
Five Subjects for Contemplation[edit]


Upajjhatthana Sutta 
I am subject to ageing, I am not exempt from ageing 
I am subject to illness, I am not exempt from illness 
I am subject to death, I am not exempt from death 
There will be change and separation from all that I hold dear and near to me 
I am the owner of my actions, heir to my actions, I am born of my actions, I am related to my actions and I have my actions as refuge; whatever I do, good or evil, of that I will be the heir 
Gradual training (Anupubbikathā)[edit]


Main articles: Gradual training and Anupubbikathā 
Generosity (dāna) 
Virtue (sīla • śīla) 
Heaven (sagga) 
Danger of sensual pleasure (kāmānaṃ ādīnava) 
Renunciation (nekkhamma) 
The Four Noble Truths (cattāri ariyasaccāni • catvāri āryasatyāni) 
Seven Good Qualities (Satta saddhammā)[edit] 
Faith (saddhā • śraddhā) 
Conscience (hiri) 
Moral dread (ottappa) 
Learning (suta) 
Energy (viriya • vīrya) 
Mindfulness (sati • smṛti) 
Wisdom (paññā • prajñā) 
Ten Meritorious Deeds (Dasa Punnakiriya vatthu)[edit] 
Generosity (dāna) 
Morality (sīla • śīla) 
Meditation (bhāvanā) 
Paying due respect to those who are worthy of it (apacayana) 
Helping others perform good deeds (veyyavacca) 
Sharing of merit after doing some good deed (anumodana) 
Rejoicing in the merits of others (pattanumodana) 
Teaching the Dhamma (dhammadesana) 
Listening to the Dhamma (dhammassavana) 
Straightening one's own views 
Perfections (Pāramī • Pāramitā)[edit]


Main article: Pāramitā
Ten Theravada Pāramīs (Dasa pāramiyo)[edit] 
Generosity (dāna) 
Morality (sīla) 
Renunciation (nekkhamma) 
Wisdom (paññā) 
Energy (viriya) 
Patience (khanti) 
Truthfulness (sacca) 
Determination (adhiṭṭhāna) 
Loving-kindness (mettā) 
Equanimity (upekkhā) 
Six Mahayana Pāramitās[edit] 
Generosity (dāna) 
Morality (śīla) 
Patience (kṣanti) 
Energy (vīrya) 
Concentration (dhyāna) 
Wisdom (prajñā) 
States Pertaining to Enlightenment (Bodhipakkhiyādhammā • Bodhipakṣa dharma)[edit]


Main article: Bodhipakkhiyādhammā
Four Foundations of Mindfulness (Cattāro satipaṭṭhānā • Smṛtyupasthāna)[edit]


Satipatthana 
Mindfulness of the body (kāyagatāsati • kāyasmṛti) 
Mindfulness of breathing (ānāpānasati • ānāpānasmṛti) 
Mindfulness of the body (kāyanupassana) — first tetrad 
Breathing a long breath 
Breathing a short breath 
Experiencing the whole (breath-) body (awareness of the beginning, middle, and end of the breath) 
Tranquilizing the bodily formation 
Mindfulness of feelings (vedanānupassana) — second tetrad 
Experiencing rapture 
Experiencing bliss 
Experiencing the mental formation 
Tranquilizing the mental formation 
Mindfulness of the mind (cittanupassana) — third tetrad 
Experiencing the mind 
Gladdening the mind 
Concentrating the mind 
Liberating the mind 
Mindfulness of Dhammas (dhammānupassana) — fourth tetrad 
Contemplating impermanence (aniccānupassī) 
Contemplating fading away (virāgānupassī) 
Contemplating cessation (nirodhānupassī) 
Contemplating relinquishment (paṭinissaggānupassī) 
Postures 
Walking 
Standing 
Sitting 
Lying down 
Clear comprehension (sampajañña • samprajaña) 
Clear comprehension of the purpose of one's action (sātthaka) 
Clear comprehension of the suitability of one's means to the achievement of one's purpose (sappāya) 
Clear comprehension of the domain, that is, not abandoning the subject of meditation during one's daily routine (gocara) 
Clear comprehension of reality, the awareness that behind one's activities there is no abiding self (asammoha) 
Reflections on repulsiveness of the body, meditation on the thirty-two body parts (patikulamanasikara) 
head hairs 
body hairs 
nails 
teeth 
skin 
flesh 
tendons 
bones 
bone marrow 
kidneys 
heart 
liver 
pleura (or diaphragm) 
spleen 
lungs 
intestines 
mesentery 
stomach 
feces 
bile 
phlegm 
pus 
blood 
sweat 
fat 
tears 
skin-oil 
saliva 
mucus 
synovial fluid 
urine 
brain 
Reflections on the material elements (mahābhūta) 
Earth 
Water 
Fire 
Wind 
Cemetery contemplations (asubha) 
Swollen or bloated corpse 
Corpse brownish black or purplish blue with decay 
Festering or suppurated corpse 
Corpse splattered half or fissured from decay 
Corpse gnawed by animals such as wild dogs and foxes 
Corpse scattered in parts, hands, legs, head and body being dispersed 
Corpse cut and thrown away in parts after killing 
Bleeding corpse, i.e. with red blood oozing out 
Corpse infested with and eaten by worms 
Remains of a corpse in a heap of bones, i.e. skeleton 
Mindfulness of feelings (vedanāsati • vedanāsmṛti) 
Pleasant feeling 
Worldly pleasant feeling 
Spiritual pleasant feeling 
Painful feeling 
Worldly painful feeling 
Spiritual painful feeling 
Neither-pleasant-nor-painful (neutral) feeling 
Worldly neutral feeling 
Spiritual neutral feeling 
Mindfulness of the mind (cittasati • cittasmṛti) 
With lust (sarāgaṃ) or without lust (vītarāgaṃ) 
With hate (sadosaṃ) or without hate (vītadosaṃ) 
With delusion (samohaṃ) or without delusion (vītamohaṃ) 
Contracted (saṅkhittaṃ) or scattered (vikkhittaṃ) 
Lofty (mahaggataṃ) or not lofty (amahaggataṃ) 
Surpassable (sa-uttaraṃ) or unsurpassed (anuttaraṃ) 
Quieted (samāhitaṃ) or not quieted (asamāhitaṃ) 
Released (vimuttaṃ) or not released (avimuttaṃ) 
Mindfulness of mental phenomena (dhammāsati • dharmasmṛti) 
Hindrances 
Aggregates of clinging 
Sense bases and their fetters 
Seven factors of enlightenment 
Four Noble Truths 
Four Right Efforts (Cattārimāni sammappadhānāni • Samyak-pradhāna)[edit]


Four Right Exertions 
The effort to prevent the arising of unarisen unwholesome mental states (anuppādāya) 
The effort to abandon arisen unwholesome mental states (pahānāya) 
The effort to generate unarisen wholesome mental states (uppādāya) 
The effort to maintain and perfect arisen wholesome mental states (ṭhitiyā) 
Four Roads to Mental Power (Iddhipāda • Ṛddhipāda)[edit]


Iddhipada 
Concentration due to desire (chanda) 
Concentration due to energy (viriya • vīrya) 
Concentration due to mind (citta) 
Concentration due to investigation (vīmaṃsā) 
Five Spiritual Faculties (Pañca indriya)[edit]


Indriya 
Faith (saddhā • śraddhā) — faith in the Buddha's awakening 
Energy (viriya • vīrya) — exertion towards the Four Right Efforts 
Mindfulness (sati • smṛti) — focusing on the four satipatthana 
Concentration (samādhi) — achieving the four jhānas 
Wisdom (paññā • prajñā) — discerning the Four Noble Truths 
Five Powers (Pañca bala)[edit]


Five Strengths 
Faith (saddhā • śraddhā) — controls doubt 
Energy (viriya • vīrya) — controls laziness 
Mindfulness (sati • smṛti) — controls heedlessness 
Concentration (samādhi) — controls distraction 
Wisdom (paññā • prajñā) — controls ignorance 
Seven Factors of Enlightenment (Satta sambojjhaṅgā • Sapta bodhyanga)[edit]


Seven Factors of Enlightenment
Neutral[edit] 
Mindfulness (sati • smṛti) 
Arousing[edit] 
Investigation of doctrine (dhamma vicaya • dharma-vicaya) 
Energy (viriya • vīrya) 
Rapture (pīti • prīti) 
Calming[edit] 
Tranquillity (passaddhi) 
Concentration (samādhi) 
Equanimity (upekkhā • upekṣā) 
Noble Eightfold Path (Ariya aṭṭhaṅgika magga • Ārya 'ṣṭāṅga mārgaḥ)[edit]


Noble Eightfold Path
Wisdom (Paññākkhandha)[edit]







Dharmachakra, symbol of the Noble Eightfold Path, the Buddha's teaching of the path to enlightenment 
Right view (sammā-diṭṭhi • samyag-dṛṣṭi) 
Mundane right view 
Karma 
Supramundane right view 
Right view that accords with the Four Noble Truths (saccanulomika sammā-diṭṭhi) 
Study 
Contemplation 
Meditation 
Right view that penetrates the Four Noble Truths (saccapativedha sammā-diṭṭhi) 
Right intention (sammā-saṅkappa • samyak-saṃkalpa) 
The intention of renunciation (nekkhamma-sankappa) 
The intention of non-ill will (abyapada-sankappa) 
The intention of harmlessness (avihimsa-sankappa) 
Moral discipline (Sīlakkhandha)[edit] 
Right speech (sammā-vācā • samyag-vāc) 
Abstaining from false speech (musāvāda veramaṇī) 
Abstaining from slanderous speech (pisunaya vacaya veramaṇī) 
Abstaining from harsh speech (pharusaya vacaya veramaṇī) 
Abstaining from verbal abuse 
Abstaining from insults 
Abstaining from sarcasm 
Abstaining from idle chatter (samphappalāpa veramaṇī) 
Right action (sammā-kammanta • samyak-karmānta) 
Abstaining from the taking of life (pāṇātipātā veramaṇī) 
Abstaining from homicide 
Abstaining from animal slaughter 
Abstaining from hunting 
Abstaining from fishing 
Abstaining from killing insects 
Abstaining from deliberately harming or torturing another being 
Abstaining from taking what is not given (adinnādānā veramaṇī) 
Abstaining from stealing 
Abstaining from robbery 
Abstaining from snatching 
Abstaining from fraudulence 
Abstaining from deceitfulness 
Abstaining from sexual misconduct (kāmesu micchācāra veramaṇī) 
Abstaining from adultery 
Abstaining from sexual harassment 
Abstaining from rape 
Right livelihood (sammā-ājīva • samyag-ājīva) 
Abstaining from dealing in weapons 
Abstaining from dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution) 
Abstaining from dealing in meat production and butchery 
Abstaining from dealing in poisons 
Abstaining from dealing in intoxicants 
Abstaining from deceit 
Abstaining from treachery 
Abstaining from soothsaying 
Abstaining from trickery 
Abstaining from usury 
Concentration (Samādhikkhandha)[edit] 
Right effort (sammā-vāyāma • samyag-vyāyāma) 
The effort to prevent the arising of unarisen unwholesome states of mind (samvarappadhana) 
Wise attention (yoniso manasikara) 
Restraint of the sense faculties (indriya-samvara) 
The effort to abandon unwholesome states of mind that have already arisen (pahanappadhana) 
Overcoming the Five hindrances 
The effort to generate wholesome states of mind that have not yet arisen (bhavanappadhana) 
Seven Factors of Enlightenment (satta sambojjhaṅgā • sapta bodhyanga) 
Mindfulness (sati) 
Investigation of doctrine (dhamma vicaya) 
Energy (viriya • vīrya) 
Rapture (pīti) 
Tranquillity (passaddhi) 
Concentration (samādhi) 
Equanimity (upekkha) 
The effort to maintain and perfect wholesome states of mind already arisen (anurakkhanappadhana) 
Right mindfulness (sammā-sati • samyak-smṛti) 
Contemplation of the body (kāyanupassana) 
Contemplation of feeling (vedanānupassana) 
Contemplation of states of mind (cittanupassana) 
Contemplation of phenomena (dhammānupassana) 
Right concentration (sammā-samādhi • samyak-samādhi) 
Four jhānas 
First jhāna (pathamajjhana) 
Second jhāna (dutiyajjhana) 
Third jhāna (tatiyajjhana) 
Fourth jhāna (catutthajjhana) 
Acquired factors[edit] 
Right knowledge (sammā-ñāṇa) 
Right liberation (sammā-vimutti) 
Buddhist meditation[edit]


Main articles: Buddhist meditation and Bhavana
Theravada meditation practices[edit]
Tranquillity/Serenity/Calm (Samatha • Śamatha)[edit]


Samatha







A Buddhist monk meditating 
Place of work (kammaṭṭhāna) 
Ten Kasinas 
Earth kasina (pathavikasinam) 
Water kasina (apokasinam) 
Fire kasina (tejokasinam) 
Wind kasina (vayokasinam) 
Brownish or deep purplish blue kasina (nilakasinam) 
Yellow kasina (pitakasinam) 
Red kasina (lohitakasinam) 
White kasina (odatakasinam) 
Light kasina (alokakasinam) 
Open air-space, sky kasina (akasakasinam) 
Ten reflections on repulsiveness (asubas) 
A swollen or bloated corpse (uddhumatakam) 
A corpse brownish black or purplish blue with decay (vinilakam) 
A festering or suppurated corpse (vipubbakam) 
A corpse splattered half or fissured from decay (vicchiddakam) 
A corpse gnawed by animals such as wild dogs and foxes (vikkhayittakam) 
A corpse scattered in parts, hands, legs, head and body being dispersed (vikkhitakam) 
A corpse cut and thrown away in parts after killing (hatavikkhittakam) 
A bleeding corpse, i.e. with red blood oozing out (lohitakam) 
A corpse infested with and eaten by worms (puluvakam) 
Remains of a corpse in a heap of bones, i.e. skeleton (atthikam) 
Ten Recollections (anussati • anusmriti) 
Buddhānussati (Buddhanusmrti) — Recollection of the Buddha — fixing the mind with attentiveness and reflecting repeatedly on the glorious virtues and attributes of Buddha 
Dhammānussati (Dharmanusmrti) — Recollection of the Dhamma — reflecting with serious attentiveness repeatedly on the virtues and qualities of Buddha's teachings and his doctrine 
Saṅghānussati (Sanghanusmrti) — Recollection of the Saṅgha — fixing the mind strongly and repeatedly upon the rare attributes and sanctity of the Sangha 
Sīlānussati — Recollection of virtue — reflecting seriously and repeatedly on the purification of one's own morality or sīla 
Cāgānussati — Recollection of generosity — reflecting repeatedly on the mind's purity in the noble act of one's own dāna, charitableness and liberality 
Devatānussati — Recollection of deities — reflecting with serious and repeated attention on one's own complete possession of the qualities of absolute faith (saddhā), morality (sīla), learning (suta), liberality (cāga) and wisdom (paññā) just as the devas have, to enable one to be reborn in the world of devas 
Maraṇānussati — Mindfulness of death — reflecting repeatedly on the inevitability of death 
Kāyagatāsati — Mindfulness of the body — reflecting earnestly and repeatedly on the impurity of the body which is composed of the detestable 32 constituents such as hair, body hair, nails, teeth, skin, etc. 
Ānāpānasati — Mindfulness of breathing — repeated reflection on the inhaled and exhaled breath 
Upasamānussati — Recollection of peace — reflecting repeatedly with serious attentiveness on the supreme spiritual blissful state of Nirvana 
Four Divine Abidings (brahmavihāra) 
Loving-kindness (mettā • maitrī) 
Compassion (karuṇā) 
Sympathetic joy (muditā) 
Equanimity (upekkhā • upekṣā) 
Four formless jhānas (arūpajhāna) 
Base of the infinity of space (ākāsānañcāyatana) 
Base of the infinity of consciousness (viññāṇañcāyatana) 
Base of nothingness (ākiñcaññāyatana) 
Base of neither-perception-nor-nonperception (nevasaññānāsaññāyatana) 
Perception of disgust of food (aharepatikulasanna) 
Four Great Elements (mahābhūta) 
Earth element (paṭhavī-dhātu) 
Water (or liquid) element (āpo-dhātu) 
Fire element (tejo-dhātu) 
Air (or wind) element (vāyo-dhātu) 
Concentration (Samādhi)[edit]


Main article: Samadhi (Buddhism) 
Sign (nimitta) 
Learning sign (uggahanimitta) 
Counterpart sign (paṭibhāganimitta) 
Momentary concentration (khaṇikasamādhi) 
Preliminary concentration (parikammasamādhi) 
Neighbourhood concentration (upacārasamādhi) 
Nine attainments (samāpatti) 
Attainment concentration (appanāsamādhi) 
Jhāna (Dhyāna) — states of deep meditative concentration marked by the one-pointed fixation of the mind upon its object 
Four form jhānas (rūpajhāna) 
First jhāna (pathamajjhana) 
initial application (vittaka) 
sustained application (vicāra) 
rapture (pīti) 
bliss (sukha) 
one-pointedness (ekaggata) 
Second jhāna (dutiyajjhana) 
rapture (pīti) 
bliss (sukha) 
one-pointedness (ekaggata) 
Third jhāna (tatiyajjhana) 
bliss (sukha) 
one-pointedness (ekaggata) 
Fourth jhāna (catutthajjhana) 
one-pointedness (ekaggata) 
equanimity (upekkhā • upekṣā) 
Four formless jhānas (arūpajhāna) 
Base of the infinity of space (ākāsānañcāyatana) 
Base of the infinity of consciousness (viññāṇañcāyatana) 
Base of nothingness (ākiñcaññāyatana) 
Base of neither-perception-nor-nonperception (nevasaññānāsaññāyatana) 
Cessation of perception and feeling (nirodha-samāpatti) 
Insight meditation (Vipassanā • Vipaśyanā)[edit]


Main article: Vipassanā 
Insight knowledge (vipassanā-ñāṇa) 
Vipassana jhanas 
Eighteen kinds of insight 
Contemplation on impermanence (aniccanupassana) overcomes the wrong idea of permanence 
Contemplation on unsatisfactoriness (dukkhanupassana) overcomes the wrong idea of real happiness 
Contemplation on non-self (anattanupassana) overcomes the wrong idea of self 
Contemplation on disenchantment (revulsion) (nibbidanupassana) overcomes affection 
Contemplation on dispassion (fading away) (viraganupassana) overcomes greed 
Contemplation on cessation (nirodhanupassana) overcomes the arising 
Contemplation on giving up (patinissagganupassana) overcomes attachment 
Contemplation on dissolution (khayanupassana) overcomes the wrong idea of something compact 
Contemplation on disappearance (vayanupassana) overcomes kamma-accumulation 
Contemplation on changeableness (viparinamanupassana) overcomes the wrong idea of something immutable 
Contemplation on the signless (animittanupassana) overcomes the conditions of rebirth 
Contemplation on the desireless (appanihitanupassana) overcomes longing 
Contemplation on emptiness (suññatanupassana) overcomes clinging 
Higher wisdom and insight (adhipaññadhamma vipassana) overcomes the wrong idea of something substantial 
True eye of knowledge (yathabhuta ñanadassana) overcomes clinging to delusion 
Contemplation on misery (adinavanupassana) overcomes clinging to desire 
Reflecting contemplation (patisankhanupassana) overcomes thoughtlessness 
Contemplation on the standstill of existence (vivattanupassana) overcomes being entangled in fetters 
Sixteen Stages of Vipassanā Knowledge 
Knowledge to distinguish mental and physical states (namarupa pariccheda ñāṇa) 
Knowledge of the cause-and-effect relationship between mental and physical states (paccaya pariggaha ñāṇa) 
Knowledge of mental and physical processes as impermanent, unsatisfactory and nonself (sammasana ñāṇa) 
Knowledge of arising and passing away (udayabbaya ñāṇa) 
Knowledge of the dissolution of formations (bhanga ñāṇa) 
Knowledge of the fearful nature of mental and physical states (bhaya ñāṇa) 
Knowledge of mental and physical states as unsatisfactory (adinava ñāṇa) 
Knowledge of disenchantment (nibbida ñāṇa) 
Knowledge of the desire to abandon the worldly state (muncitukamayata ñāṇa) 
Knowledge which investigates the path to deliverance and instills a decision to practice further (patisankha ñāṇa) 
Knowledge which regards mental and physical states with equanimity (sankharupekha ñāṇa) 
Knowledge which conforms to the Four Noble Truths (anuloma ñāṇa) 
Knowledge of deliverance from the worldly condition (gotrabhu ñāṇa) 
Knowledge by which defilements are abandoned and are overcome by destruction (magga ñāṇa) 
Knowledge which realizes the fruit of the path and has nibbana as object (phala ñāṇa) 
Knowledge which reviews the defilements still remaining (paccavekkhana ñāṇa) 
Zen meditation practices[edit] 
Zazen 
Concentration 
Kōan — a story, dialogue, question, or statement in Zen, containing aspects that are inaccessible to rational understanding, yet may be accessible to intuition 
Shikantaza — just sitting 
Vajrayana meditation practices[edit] 
Tonglen 
Tantra 
Anuttarayoga Tantra 
Generation stage 
Completion stage 
Margaphala 
Ngöndro — Four thoughts which turn the mind towards Dharma 
The freedoms and advantages of precious human rebirth 
The truth of impermanence and change 
The workings of karma 
The suffering of living beings within Samsara 
Other practices[edit] 
Ahimsa — Non-violence 
Appamada — Heedfulness 
Chöd — advanced spiritual practice and discipline arising from confluences of Bonpo, Mahasidda, Nyingmapa traditions and now practiced throughout the schools of Tibetan Buddhism 
Merit 
Paritta — Protection 
Samvega and pasada 
Simran 
Attainment of Enlightenment[edit]


Enlightenment in Buddhism
General[edit] 
Nirvana (Nibbāna • Nirvāṇa) — the final goal of the Buddha's teaching; the unconditioned state beyond the round of rebirths, to be attained by the destruction of the defilements; Full Enlightenment or Awakening, the cessation of suffering; saupādisesa-nibbāna-dhātu — Nibbāna with residue remaining 
Parinirvana (Parinibbāna • Parinirvāṇa) — final passing away of an enlightened person, final Nibbāna, Nibbāna at death; anupādisesa-nibbāna-dhātu — Nibbāna without residue remaining 
Bodhi — the awakening attained by the Buddha and his accomplished disciples, referring to insight into the Four Noble Truths and the Noble Eightfold Path 
Types of Buddha 
Sammāsambuddha (Samyak-saṃbuddha) — one who, by his own efforts, attains Nirvana, having rediscovered the Noble Eightfold Path after it has been lost to humanity, and makes this Path known to others 
Paccekabuddha (Pratyekabuddha) — "a lone Buddha", a self-awakened Buddha, but one who lacks the ability to spread the Dhamma to others 
Sāvakabuddha (Śrāvakabuddha) — enlightened 'disciple of a Buddha'. Usual being named Arhat 
Theravada[edit] 
Four stages of enlightenment (see also: Ariya-puggala — Noble Ones) 
Sotāpanna — Stream-enterer (first stage of enlightenment) — one who has "opened the eye of the Dhamma", and is guaranteed enlightenment after no more than seven successive rebirths, having eradicated the first three fetters 
The four factors leading to stream-entry 
Association with superior persons 
Hearing the true Dhamma 
Careful attention 
Practice in accordance with the Dhamma 
The four factors of a stream-enterer 
Possessing confirmed confidence in the Buddha 
Possessing confirmed confidence in the Dhamma 
Possessing confirmed confidence in the Sangha 
Possessing moral virtues dear to the noble ones 
Sakadagami — Once-returner (second stage of enlightenment) — will be reborn into the human world once more, before attaining enlightenment, having eradicated the first three fetters and attenuated greed, hatred, and delusion 
Anāgāmi — Non-returner (third stage of enlightenment) — does not come back into human existence, or any lower world, after death, but is reborn in the "Pure Abodes", where he will attain Nirvāṇa, having eradicated the first five fetters 
Arahant — "Worthy One", (see also: Arhat), a fully enlightened human being who has abandoned all ten fetters, and who upon decease (Parinibbāna) will not be reborn in any world, having wholly abandoned saṃsāra 
Mahayana[edit] 
Bodhisattva — one who has generated bodhicitta, the spontaneous wish to attain Buddhahood 
Bodhisattva Bhumis — stages of enlightenment through which a bodhisattva passes 
Zen[edit] 
Satori — a Japanese Buddhist term for "enlightenment", which translates as a flash of sudden awareness, or individual enlightenment 
Kensho — "Seeing one's nature" 
Buddhist monasticism and laity[edit]







Buddhist monks on daily alms round.


Buddhist monasticism 
Disciple 声闻弟子ShengWenDiZi (sāvaka • śrāvaka) 
Male lay follower (忧婆塞 YouPoSai) (upāsaka) and Female lay follower (忧婆夷 YouPoYi) (upāsikā) 
Householder 在家弟子ZaiJiaDiZi 
Dhammacārī — lay devotees who have seriously committed themselves to Buddhist practice for several years 
Anāgārika — lay attendant of a monk 
近侍Jisha (Japan), JinShi (chinese) — personal attendant of a monastery's abbot or teacher in Chan/Zen Buddhism 
Ngagpa — non-monastic male practitioners of such disciplines as Vajrayana, shamanism, Tibetan medicine, Tantra and Dzogchen 
Thilashin — Burmese Buddhist female lay renunciant 
Mae ji — Buddhist laywomen in Thailand occupying a position somewhere between that of an ordinary lay follower and an ordained monk 
Lower ordination (pabbajja • pravrajya) 
Novice monk (sāmaṇera • śrāmaṇera) 
Novice nun (samaṇerī • śrāmaṇerī) 
Higher ordination (upasampadā) 
Monk (bhikkhu • bhikṣu) 
Nun (bhikkhunī • bhikṣuṇī) 
Titles for Buddhist teachers 
General 
Acariya (Ācārya) — teacher 
Upajjhaya (Upādhyāya) — preceptor 
Pandita — a learned master, scholar or professor in Buddhist philosophy 
Bhante — Venerable Sir 
in Theravada 
in Southeast Asia 
Ayya — commonly used as a veneration in addressing or referring to an ordained Buddhist nun 
in Thailand 
Ajahn — Thai term which translates as teacher 
Luang Por — means "venerable father" and is used as a title for respected senior Buddhist monastics 
in Burma 
Sayādaw — a Burmese senior monk of a monastery 
in China 
和尚，Heshang — high-ranking or highly virtuous Buddhist monk; respectful designation for Buddhist monks in general 
僧侣，SengLv — Monk 
住持，ZhuChi — Abbot 
禅师，ChanShi — Chan/Zen Master 
法师，FaShi — Dharma Master 
律师，LvShi — Vinaya Master, teacher who focuses on the discipline and precepts 
开山祖师，KaiShanZuShi — founder of a school of Buddhism or the founding abbot of a Zen monastery 
比丘，BiQiu — transliteration of Bhikkhu 
比丘尼，BiQiuNi — transliteration of Bhikkhuni 
沙弥，ShaMi — transliteration of Samanera 
沙弥尼，ShaMiNi — transliteration of Samaneri 
尼姑，NiGu — Nun 
论师，LunShi — Abhidharma Master, one who is well versed in the psychology, thesis and higher teachings of Buddhism 
师兄，ShiXiong — dharma brothers, used by laity to address each other, note that all male or female lay disciples are called 'Dharma Brothers' 
in Japan 
Ajari — a Japanese term that is used in various schools of Buddhism in Japan, specifically Tendai and Shingon, in reference to a "senior monk who teaches students 
和尚 Oshō — high-ranking or highly virtuous Buddhist monk; respectful designation for Buddhist monks in general 
in Zen 
in Japan 
开山 Kaisan — founder of a school of Buddhism or the founding abbot of a Zen monastery 
老师 Roshi — a Japanese honorific title used in Zen Buddhism that literally means "old teacher" or "elder master" and usually denotes the person who gives spiritual guidance to a Zen sangha 
先生 Sensei — ordained teacher below the rank of roshi 
Zen master — individual who teaches Zen Buddhism to others 
in Korea 
Sunim — Korean title for a Buddhist monk or Buddhist nun 
in Tibetan Buddhism 
Geshe — Tibetan Buddhist academic degree for monks 
Guru 
Khenpo — academic degree similar to that of a doctorate or Geshe. Khenpos often are made abbots of centers and monasteries 
Khenchen — academic degree similar in depth to post doctorate work. Senior most scholars often manage many Khenpos 
Lama — Tibetan teacher of the Dharma 
Rinpoche — an honorific which literally means "precious one" 
Tulku — an enlightened Tibetan Buddhist lama who has, through phowa and siddhi, consciously determined to take birth, often many times, in order to continue his or her Bodhisattva vow 
Major figures of Buddhism[edit]


List of Buddhists
Founder[edit] 
Gautama Buddha — The Buddha, Siddhattha Gotama (Pali), Siddhārtha Gautama (Sanskrit), Śākyamuni (Sage of the Sakya clan), The Awakened One, The Enlightened One, The Blessed One, Tathāgata (Thus Come One, Thus Gone One) 
Buddha's disciples and early Buddhists[edit]
Chief Disciples[edit] 
Sāriputta — Chief disciple, "General of the Dhamma", foremost in wisdom 
Mahamoggallāna — Second chief disciple, foremost in psychic powers 
Great Disciples[edit]
Monks[edit] 
Ānanda — Buddha's cousin and personal attendant 
Maha Kassapa — Convener of First Buddhist Council 
Anuruddha — Half-cousin of the Buddha 
Mahakaccana — Foremost in teaching 
Nanda — Half-brother of the Buddha 
Subhuti 
Punna 
Upali — Master of the Vinaya 
Nuns[edit] 
Mahapajapati Gotami — Eldest nun, half-mother of Buddha 
Khema — First great female disciple in power 
Uppalavanna — Second great female disciple 
Patacara — Foremost exponent of the Vinaya, the rules of monastic discipline 
Laymen[edit] 
Anathapindika — Chief lay disciple, foremost disciple in generosity 
Hatthaka of Alavi 
Jivaka 
Citta — the foremost householder for explaining the Teaching 
Cunda 
Laywomen[edit] 
Khujjuttara 
Velukandakiya 
Visakha 
Rohini 
Sujata 
First five disciples of the Buddha[edit] 
Kondañña — the first Arahant 
Assaji — converted Sāriputta and Mahamoggallāna 
Bhaddiya 
Vappa 
Mahanama 
Two seven-year-old Arahants[edit] 
Samanera Sumana 
Samanera Pandita 
Other disciples[edit] 
Channa — royal servant and head charioteer of Prince Siddhartha 
Angulimala — mass murderer turned saint 
Kisa Gotami 
Later Indian Buddhists (after Buddha)[edit] 
Buddhaghosa — 5th-century Indian Theravadin Buddhist commentator and scholar, author of the Visuddhimagga 
Mahinda — son of Emperor Ashoka 
Sanghamitta — daughter of Emperor Ashoka 
Nagarjuna — founder of the Madhyamaka school 
Aryadeva — disciple of Nagarjuna 
Asanga — exponent of the yogācāra school 
Vasubandhu 
Buddhapālita — commentator on the works of Nagarjuna and Aryadeva 
Candrakīrti 
Dharmakirti 
Atisha 
Indo-Greek Buddhists[edit] 
Dharmaraksita 
Nagasena 
Chinese Buddhists[edit] 
Bodhidharma 
Dajian Huineng 
Ingen 
Tibetan Buddhists[edit]







The 14th Dalai Lama, Tenzin Gyatso, a renowned Tibetan lama. 
Je Tsongkhapa 
Milarepa 
Longchenpa 
Marpa Lotsawa 
Padmasambhava 
Sakya Pandita 
Panchen Lama 
Karmapa 
Dalai Lama 
1st Dalai Lama 
2nd Dalai Lama 
3rd Dalai Lama 
4th Dalai Lama 
5th Dalai Lama 
6th Dalai Lama 
7th Dalai Lama 
8th Dalai Lama 
9th Dalai Lama 
10th Dalai Lama 
11th Dalai Lama 
12th Dalai Lama 
13th Dalai Lama 
14th Dalai Lama 
Japanese Buddhists[edit] 
Saichō 
Kūkai 
Hōnen 
Shinran 
Dōgen 
Eisai 
Nichiren 
Vietnamese Buddhists[edit] 
Thích Nhất Hạnh 
Thich Chan Khong 
Thich Thiên Ân 
Thich Quang Duc 
Burmese Buddhists[edit] 
Ledi Sayadaw 
Mahāsī Sayādaw 
Mother Sayamagyi 
S. N. Goenka 
U Ba Khin 
U Nārada 
U Pandita 
Webu Sayadaw 
Thai Buddhists[edit] 
Ajahn Buddhadasa 
Ajahn Chah 
Ajahn Maha Bua 
Ajahn Mun Bhuridatta 
Ajahn Thate 
Sri Lankan Buddhists[edit] 
Balangoda Ananda Maitreya 
Henepola Gunaratana 
K. Sri Dhammananda 
Piyadassi Maha Thera 
Walpola Rahula 
American Buddhists[edit] 
Ajahn Sumedho 
Bhikkhu Bodhi 
Thanissaro Bhikkhu 
Brazilian Buddhists[edit] 
Ajahn Mudito 
Monja Coen 
Lama Michel Rinpoche 
British Buddhists[edit] 
Ajahn Amaro 
Ajahn Brahm 
Ajahn Khemadhammo 
Ñāṇamoli Bhikkhu 
Ñāṇavīra Thera 
Arthur Lillie 
German Buddhists[edit] 
Ayya Khema 
Bhikkhu Analayo 
Muho Noelke 
Nyanatiloka 
Nyanaponika Thera 
Irish Buddhists[edit] 
U Dhammaloka 
Indian Buddhists[edit] 
Ashoka - Greatest Indian emperor 
Bodhisattva B. R. Ambedkar - Father of modern India, Polymath, Revivalist of Buddhism 
Buddhist philosophy[edit]


Buddhist philosophy







Golden statue of Nagarjuna at Samye Ling Monastery. 
Abhidharma (Abhidhamma) 
Buddhist anarchism 
Buddhist atomism 
Buddhism and the body 
Buddhology 
Engaged Buddhism 
Buddhist economics 
Buddhist eschatology 
Buddhist ethics 
Buddhism and abortion 
Buddhism and euthanasia 
Buddhism and sexuality 
Buddhist views on masturbation 
LGBT topics and Buddhism 
Buddhism and evolution 
Four imponderables 
Fourteen unanswerable questions 
Questions referring to the world: concerning the existence of the world in time 
Is the world eternal? 
or not? 
or both? 
or neither? 
Questions referring to the world: concerning the existence of the world in space 
Is the world finite? 
or not? 
or both? 
or neither? 
Questions referring to personal experience 
Is the self identical with the body? 
or is it different from the body? 
Questions referring to life after death 
Does the Tathagata exist after death? 
or not? 
or both? 
or neither? 
God in Buddhism 
Humanistic Buddhism 
Buddhist logic 
Buddhist mythology 
Reality in Buddhism 
Buddhist socialism 
Buddhist culture[edit]


Main articles: Buddhist culture and art and Cultural elements of Buddhism







Vesak celebration in Singapore.







Imitation currency burned for ancestors, during the Ghost Festival







Mala, Buddhist prayer beads. 
Alms 
Ango — three-month-long period of intense training for students of Zen Buddhism 
Buddhist architecture 
Vihara — Buddhist monastery 
Wat — monastery temple in Cambodia, Thailand, Lanna or Laos 
Thai temple art and architecture 
Stupa — mound-like structure containing Buddhist relics 
Pagoda — tiered tower with multiple eaves common in China, Japan, Korea, Vietnam, and other parts of Asia 
Zendo — meditation hall in Zen Buddhism 
Butsudan — shrine 
Buddhist art 
Greco-Buddhist art 
Standing Buddha 
Buddhist poetry 
Buddhist music 
Buddha statue 
Colossal Buddha statues 
Tian Tan Buddha 
Kamakura Great Buddha 
Grand Buddha at Ling Shan 
Leshan Giant Buddha 
Gifu Great Buddha 
Great Buddha 
Buddhist calendar 
Buddhist clothes 
Tricivara — Monastic robe 
Antaravasaka — Lower robe 
Uttarasanga — Upper robe 
Sangati — Outer robe 
Buddhist cuisine 
Buddhist vegetarianism 
Dharani 
Drubchen — traditional form of meditation retreat in Tibetan Buddhism 
Funeral (Buddhism) 
Buddhist holidays 
Vesak — birth, enlightenment (Nirvana), and passing away (Parinirvana) of Gautama Buddha 
Asalha Puja 
Magha Puja 
Uposatha — the Buddhist observance days, falling on the days of the full moon and new moon, when the monks gather to recite the Pātimokkha and lay people often visit monasteries and temples to undertake the eight precepts 
Kathina — festival which comes at the end of Vassa 
Kaicho 
Kīla — three-sided peg, stake, knife, or nail like ritual implement traditionally associated with Indo-Tibetan Buddhism 
Mandala — concentric diagram having spiritual and ritual significance 
Sand mandala 
Buddhist prayer beads — Mala 
Mantra 
Om mani padme hum 
Namo Amituofo 
Nam Myōhō Renge Kyō 
Om tare tuttare ture svaha 
Buddho 
Namo Tassa Bhagavato Arahato Sammāsambuddhassa 
Buddhist view of marriage 
Mudra — Symbolic or ritual gesture 
Añjali Mudrā — greeting gesture which consists of putting the palms together in front of the chest 
Buddhist music 
Prayer wheel 
Sarira — Buddhist relics 
Sesshin — period of intensive meditation (zazen) in a Zen monastery 
Buddhist symbolism 
Dharmacakra — Wheel of Dhamma 
Bhavacakra — Wheel of Becoming 
Buddhist flag 
Ensō — Symbol in Zen symbolizing enlightenment, strength, elegance, the Universe, and the void 
Thangka 
Tree of physiology 
Ashtamangala 
Vajra — short metal weapon that has the symbolic nature of a diamond 
Vassa — Rains retreat 
Buddhist pilgrimage[edit]


Buddhist pilgrimage







Mahabodhi Temple in India, a common site of pilgrimage. 
The Four Main Sites 
Lumbini — Buddha's birthplace 
Maya Devi Temple 
Bodh Gaya — Buddha's place of Enlightenment 
Mahabodhi Temple 
Bodhi Tree 
Sarnath — Place of Buddha's first discourse 
Kushinagar — Place of Buddha's final passing away 
Four Additional Sites 
Sravasti 
Rajgir 
Sankassa 
Vaishali 
Other Sites 
Patna 
Gaya 
Kosambi 
Mathura 
Kapilavastu 
Devadaha 
Kesariya 
Pava 
Nalanda 
Varanasi 
Later Sites 
Sanchi 
Ratnagiri 
Ellora 
Ajantha 
Bharhut 
Comparative Buddhism[edit]







From a 12th-century Greek manuscript: Saint Josaphat preaches the Gospel. 
Buddhism and science 
Buddhism and psychology 
Buddhism and Theosophy 
Buddhism and other religions 
Buddhism and Eastern religions 
Buddhism and Hinduism 
Buddhism and Jainism 
Buddhism and Christianity 
Buddhist-Christian Studies 
Parallels between Buddha and Jesus 
Buddhism and Gnosticism 
Gautama Buddha in world religions 
Other topics related to Buddhism[edit]


Main article: Index of Buddhism-related articles 
Access to Insight — Readings in Theravada Buddhism website 
Anuradhapura 
Mahavihara 
Abhayagiri Vihara 
Asceticism 
Ashoka the Great 
Basic points unifying Theravāda and Mahāyāna 
Bodhimanda (Bodhimandala) 
Bodhisatta — a future Buddha, one destined to attain unsurpassed perfect enlightenment; specifically, it is the term the Buddha uses to refer to himself in the period prior to his enlightenment, both in past lives and in his last life before he attained enlightenment 
Bodhisattva 
Akasagarbha 
Avalokiteśvara (Guan Yin) 
Guan Yu 
Ksitigarbha 
Mahasthamaprapta 
Metteyya/Maitreya — Future Buddha, successor of Gautama Buddha 
Manjusri — the bodhisattva associated with wisdom, doctrine and awareness 
Nio 
Samantabhadra 
Shantideva 
Sitatapatra 
Skanda 
Supushpachandra 
Suryaprabha 
Tara 
Vajrapani 
Vasudhara 
Borobudur — ninth-century Mahayana Buddhist Monument in Magelang, Indonesia 
Brahmā — according to the brahmins, the supreme personal deity, but in the Buddha's teaching, a powerful deity who rules over a high divine state of existence called the brahma world; more generally, the word denotes the class of superior devas inhabiting the form realm 
Brahmacharya — the Holy Life 
Budai or Hotei — the obese Laughing Buddha, usually seen in China 
Buddhas 
Gautama Buddha 
Dipankara Buddha 
Kakusandha Buddha 
Kassapa Buddha 
Koṇāgamana Buddha 
Padumuttara Buddha 
Adi-Buddha 
Amitābha — the principal Buddha in the Pure Land sect 
Medicine Buddha 
Buddhas of Bamyan 
Buddhavacana — the Word of the Buddha 
Buddhist calendar 
Buddhist Initiation Ritual — a public ordination ceremony wherein a lay student of Zen Buddhism receives certain Buddhist precepts, "a rite in which they publicly avow allegiance to 'The Three Refuges' of Buddhist practice: The Buddha, the Dharma and the Sangha 
Buddhist Publication Society — a charity whose goal is to explain and spread the doctrine of the Buddha 
Buddhist studies 
Cambridge Buddhist Association 
Chakravartin — Wheel-turning Monarch 
Critical Buddhism 
Dalit Buddhist movement 
Deva — a deity or god; the beings inhabiting the heavenly worlds, usually in the sense-sphere realm but more broadly in all three realms 
Dhammakaya 
Wat Phra Dhammakaya 
Dhammakaya Movement 
Dhammakaya meditation 
Dharma name 
Dharma talk 
Dharma transmission 
Diamond Way Buddhism 
Dipavamsa 
Eight Thoughts of a Great Man[citation needed] 
This Dhamma is for one who wants little, not for one who wants much. 
This Dhamma is for the contented, not for the discontented. 
This Dhamma is for the secluded, not for one fond of society. 
This Dhamma is for the energetic, not for the lazy. 
This Dhamma is for the mindful, not for the unmindful. 
This Dhamma is for the composed, not for the uncomposed. 
This Dhamma is for the wise, not for the unwise. 
This Dhamma is for one who is free from impediments, not for one who delights in impediments 
Empowerment 
European Buddhist Union 
Five Dhyani Buddhas 
Vairocana 
Akshobhya 
Amitābha 
Ratnasambhava 
Amoghasiddhi 
Five Pure Lights 
Foundation for the Preservation of the Mahayana Tradition 
Friends of the Western Buddhist Order 
Gandhabba 
Gandhāran Buddhist Texts 
Glossary of Japanese Buddhism 
Hinayana — "Inferior vehicle", often interpreted as a pejorative term used in Mahayana doctrine to refer to the early Buddhist schools 
Icchantika 
Inka 
International Buddhist College 
Jambudvipa — lit., "rose-apple island," the Indian subcontinent 
Jetavana 
Kalachakra 
Kalpa (aeon) — an aeon or cosmic cycle, the period of time it takes for a world system to arise, evolve, dissolve, and persist in a state of disintegration before a new cycle begins 
Kanthaka — Prince Siddhartha's favourite white horse 
Kegon 
King Ajatasattu 
King Bimbisara 
King Milinda 
King Pasenadi 
Kosala 
Kwan Um School of Zen 
Laughing Buddha 
Life release - Practice of saving the lives of beings destined for slaughter 
Lineage 
Liturgical languages 
in Theravada 
Pāḷi 
in Mahayana 
Sanskrit 
Buddhist Hybrid Sanskrit 
Luang Prabang 
Mahasati meditation 
Mahavamsa 
Māra — "The Evil One" or "Tempter"; a malevolent deity who tries to prevent people from practicing the Dhamma and thereby escaping the round of rebirths 
Klesa-māra, or Māra as the embodiment of all unskillful emotions 
Mrtyu-māra, or Māra as death, in the sense of the ceaseless round of birth and death 
Skandha-māra, or Māra as metaphor for the entirety of conditioned existence 
Devaputra-māra, or Māra the son of a deva (god), that is, Māra as an objectively existent being rather than as a metaphor 
Medicine Buddha 
Monasteries 
Angkor Wat 
Phra Pathom Chedi 
Shaolin Monastery 
Shwedagon Pagoda 
Wat Phra Dhammakaya 
Wat Phra Kaew 
Wat Phrathat Doi Suthep 
Nāga — the Serpent King 
Nikāya 
Nikaya Buddhism 
Noble Silence 
Pali Text Society 
Perfection of Wisdom School 
Persecution of Buddhists 
Phra Pathom Chedi 
Preaching 
Purity in Buddhism 
Pyrrhonism 
Ramifications of the Buddha concept 
Saddhamma — True Dhamma 
Sakka — the King of gods 
Samaṇa 
Six samana 
Purana Kassapa 
Makkhali Gosala 
Ajita Kesakambali 
Pakudha Kaccayana 
Nigaṇṭha Nātaputta (Mahavira) 
Sanjaya Belatthaputta 
Samāpatti — correct acquisition of Truth 
Sāsana — Dispensation 
Shakya — ancient kingdom of Iron Age India, Siddhartha Gautama's clan 
Shambhala Buddhism 
Southern, Eastern and Northern Buddhism 
Sumeru — central world-mountain in Buddhist cosmology 
Sutra 
The birth of Buddha (Lalitavistara) 
The Path to Nirvana 
Three Ages of Buddhism 
Three Turnings of the Wheel of Dharma 
Triratna Buddhist Community 
True Buddha School 
Two foremost teachers (two persons which one can never pay back gratitude-debts in full) 
One's mother 
One's father 
Vipassana movement 
Women in Buddhism 
World Buddhist Sangha Council 
World Fellowship of Buddhists 
Yakkha — a broad class of nature-spirits, usually benevolent, who are caretakers of the natural treasures hidden in the earth and tree roots 
Yama — King of Death 
Yana — Vehicle 
Śrāvakayāna — the hearer vehicle 
Pratyekayana — the individual vehicle 
Bodhisattvayāna 
Young Buddhist Association 
Young Men's Buddhist Association 
Zabuton — rectangular meditation cushion 
Zafu — round meditation cushion 
Lists[edit] 
Glossary of Buddhism 
Index of Buddhism-related articles 
List of Buddhas 
List of the twenty-eight Buddhas 
List of Buddha claimants 
List of bodhisattvas 
List of Buddhists 
List of modern scholars in Buddhist studies 
List of suttas 
in Theravada 
List of Digha Nikaya suttas 
List of Majjhima Nikaya suttas 
List of Samyutta Nikaya suttas 
List of Anguttara Nikaya suttas 
List of Khuddaka Nikaya suttas 
in Mahayana 
Mahayana sutras 
List of books related to Buddhism 
List of Buddhist temples 
Buddhist temples in Japan 
List of Buddhist temples in Kyoto 
Korean Buddhist temples 
List of Buddhist Architecture in China 
List of Buddhist temples in Thailand 
List of writers on Buddhism 
Buddha games list 
See also[edit]

Religion portal 
Outline of religion 
Charts[edit] 





Dhamma chart in English 





Dhamma chart in the Pali language 
Notes[edit]

^ Cousins, L.S. (1996); Buswell (2003), Vol. I, p. 82; and, Keown & Prebish (2004), p. 107. See also, Gombrich (1988/2002), p. 32: “…[T]he best we can say is that [the Buddha] was probably Enlightened between 550 and 450, more likely later rather than earlier." 
^ Williams (2000, pp. 6-7) writes: "As a matter of fact Buddhism in mainland India itself had all but ceased to exist by the thirteenth century CE, although by that time it had spread to Tibet, China, Japan, and Southeast Asia." [1] (Originally 1958), "Chronology," p. xxix: "c. 1000-1200: Buddhism disappears as [an] organized religious force in India." See also, Robinson & Johnson (1970/1982), pp. 100-1, 108 Fig. 1; and, Harvey (1990/2007), pp. 139-40. 
References[edit]

^ Embree 1988. 
^ Gethin, Rupert. The Foundations of Buddhism, p1. Oxford University Press, 1998. 
^ "The World Factbook: Sri Lanka". CIA World Factbook. Retrieved 2006-08-12.. 
^ Keown, Damien (2003), A Dictionary of Buddhism: p. 38 
^ "The Mahayana, 'Great Vehicle' or 'Great Carriage' (for carrying all beings to nirvana), is also, and perhaps more correctly and accurately, known as the Bodhisattvayana, the bodhisattva's vehicle." - Warder, A.K. (3rd edn. 1999). Indian Buddhism: p.338 
External links[edit]


Buddhismat Wikipedia's sister projects 
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Quotations from Wikiquote 
Texts from Wikisource 
Textbooks from Wikibooks 
Resources from Wikiversity 





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Outline of Buddhism - Wikipedia Buddhists

 Outline of Buddhism - Wikipedia

Japanese Buddhists[edit]

Saichō
Kūkai
Hōnen
Shinran
Dōgen
Eisai
Nichiren

Vietnamese Buddhists[edit]
Thích Nhất Hạnh
Thich Chan Khong
Thich Thiên Ân
Thich Quang Duc

Burmese Buddhists[edit]
Ledi Sayadaw
Mahāsī Sayādaw
Mother Sayamagyi
S. N. Goenka
U Ba Khin
U Nārada
U Pandita
Webu Sayadaw

Thai Buddhists[edit]
Ajahn Buddhadasa
Ajahn Chah
Ajahn Maha Bua
Ajahn Mun Bhuridatta
Ajahn Thate

Sri Lankan Buddhists[edit]
Balangoda Ananda Maitreya
Henepola Gunaratana
K. Sri Dhammananda
Piyadassi Maha Thera
Walpola Rahula

American Buddhists[edit]
Ajahn Sumedho
Bhikkhu Bodhi
Thanissaro Bhikkhu

Brazilian Buddhists[edit]
Ajahn Mudito
Monja Coen
Lama Michel Rinpoche

British Buddhists[edit]
Ajahn Amaro
Ajahn Brahm
Ajahn Khemadhammo
Ñāṇamoli Bhikkhu
Ñāṇavīra Thera
Arthur Lillie

German Buddhists[edit]
Ayya Khema
Bhikkhu Analayo
Muho Noelke
Nyanatiloka
Nyanaponika Thera

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Books By Bhikkhu Bodhi
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In the Buddha's Words: An Anthology of Discourses from the Pali Canon (The Teachings of the Buddha) Aug 10, 2005
by The Dalai Lama , Bhikkhu Bodhi , Dalai Lama
( 534 )
AUD 19.38

This landmark collection is the definitive introduction to the Buddha's teachings - in his own words. The American scholar-monk Bhikkhu Bodhi, whose voluminous translations have won widespread acclaim, here presents selected discourses of the Buddha from the Pali Canon, the earliest record of what the Buddha taught. Divided into ten thematic chapters, In the Buddha's Words reveals the full scope of the Buddha's discourses, from family life and marriage to renunciation and the path of insight. A concise, informative introduction precedes each chapter, guiding the reader toward a deeper understanding of the texts that follow.

In the Buddha's Words allows even readers unacquainted with Buddhism to grasp the significance of the Buddha's contributions to our world heritage. Taken as a whole, these texts bear eloquent testimony to the breadth and intelligence of the Buddha's teachings, and point the way to an ancient yet ever-vital path. Students and seekers alike will find this systematic presentation indispensable.
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The Noble Eightfold Path: Way to the End of Suffering Mar 12, 2020
by Bhikkhu Bodhi
( 229 )
AUD 9.69

This book offers a clear, concise account of the Eightfold Path prescribed to uproot and eliminate the deep underlying cause of suffering—ignorance. Each step of the path is believed to cultivate wisdom through mental training, and includes an enlightened and peaceful middle path that avoids extremes. The theoretical as well as practical angles of each of the paths—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—are illustrated through examples from contemporary life. The work's final chapter addresses the Buddhist path and its culmination in enlightenment.
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The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya (The Teachings of the Buddha) Jun 10, 2005
by Bhikkhu Bodhi , Bodhi
( 96 )
AUD 55.41

This volume offers a complete translation of the Samyutta Nikaya, The Connected Discourses of the Buddha, the third of the four great collections in the Sutta Pitaka of the Pali Canon. The Samyutta Nikaya consists of fifty-six chapters, each governed by a unifying theme that binds together the Buddha's suttas or discourses. The chapters are organized into five major parts.

The first, The Book with Verses, is a compilation of suttas composed largely in verse. This book ranks as one of the most inspiring compilations in the Buddhist canon, showing the Buddha in his full grandeur as the peerless "teacher of gods and humans." The other four books deal in depth with the philosophical principles and meditative structures of early Buddhism. They combine into orderly chapters all the important short discourses of the Buddha on such major topics as dependent origination, the five aggregates, the six sense bases, the seven factors of enlightenment, the Noble Eightfold Path, and the Four Noble Truths.

Among the four large Nikayas belonging to the Pali Canon, the Samyutta Nikaya serves as the repository for the many shorter suttas of the Buddha where he discloses his radical insights into the nature of reality and his unique path to spiritual emancipation. This collection, it seems, was directed mainly at those disciples who were capable of grasping the deepest dimensions of wisdom and of clarifying them for others, and also provided guidance to meditators intent on consummating their efforts with the direct realization of the ultimate truth.

The present work begins with an insightful general introduction to the Samyutta Nikaya as a whole. Each of the five parts is also provided with its own introduction, intended to guide the reader through this vast, ocean-like collection of suttas.

To further assist the reader, the translator has provided an extensive body of notes clarifying various problems concerning both the language and the mean
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The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya (The Teachings of the Buddha) Jun 10, 2005
by Bhikkhu Nanamoli , Bhikkhu Bodhi
( 188 )
AUD 52.64

This book offers a complete translation of the Majjhima Nikaya, or Middle Length Discourses of the Buddha, one of the major collections of texts in the Pali Canon, the authorized scriptures of Theravada Buddhism. This collection--among the oldest records of the historical Buddha's original teachings--consists of 152 suttas or discourses of middle length, distinguished as such from the longer and shorter suttas of the other collections. The Majjhima Nikaya might be concisely described as the Buddhist scripture that combines the richest variety of contextual settings with the deepest and most comprehensive assortment of teachings. These teachings, which range from basic ethics to instructions in meditation and liberating insight, unfold in a fascinating procession of scenarios that show the Buddha in living dialogue with people from many different strata of ancient Indian society: with kings and princes, priests and ascetics, simple villagers and erudite philosophers. Replete with drama, reasoned argument, and illuminating parable and simile, these discourses exhibit the Buddha in the full glory of his resplendent wisdom, majestic sublimity, and compassionate humanity.

The translation is based on an original draft translation left by the English scholar-monk Bhikkhu Nanamoli, which has been edited and revised by the American monk Bhikkhu Bodhi, who provides a long introduction and helpful explanatory notes. Combining lucidity of expression with accuracy, this translation enables the Buddha to speak across twenty-five centuries in language that addresses the most pressing concerns of the contemporary reader seeking clarification of the timeless issues of truth, value, and the proper conduct of life.

Winner of the 1995 Choice Magazine Outstanding Academic Book Award, and the Tricycle Prize for Excellence in Buddhist Publishing for Dharma Discourse.
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The Numerical Discourses of the Buddha: A Complete Translation of the Anguttara Nikaya (The Teachings of the Buddha) Nov 13, 2012
by bhikkhu Bodhi , Bodhi
( 83 )
AUD 83.12

Like the River Ganges flowing down from the Himalayas, the entire Buddhist tradition flows down to us from the teachings and deeds of the historical Buddha, who lived and taught in India during the fifth century B.C.E. To ensure that his legacy would survive the ravages of time, his direct disciples compiled records of the Buddha's teachings soon after his passing. In the Theravada Buddhist tradition, which prevails in Sri Lanka and Southeast Asia, these records are regarded as the definitive "word of the Buddha." Preserved in Pali, an ancient Indian language closely related to the language that the Buddha spoke, this full compilation of texts is known as the Pali Canon.

At the heart of the Buddha's teaching were the suttas (Sanskrit sutras), his discourses and dialogues. If we want to find out what the Buddha himself actually said, these are the most ancient sources available to us. The suttas were compiled into collections called "Nikayas," of which there are four, each organized according to a different principle. The Digha Nikaya consists of longer discourses; the Majjhima Nikaya of middle-length discourses; the Samyutta Nikaya of thematically connected discourses; and the Anguttara Nikaya of numerically patterned discourses.

The present volume, which continues Wisdom's famous Teachings of the Buddha series, contains a full translation of the Anguttara Nikaya. The Anguttara arranges the Buddha's discourses in accordance with a numerical scheme intended to promote retention and easy comprehension. In an age when writing was still in its infancy, this proved to be the most effective way to ensure that the disciples could grasp and replicate the structure of a teaching.
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Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy (The Teachings of the Buddha) Jan 30, 2012
by Nyanaponika , Hellmuth Hecker , Bodhi
( 81 )
AUD 19.38

A perennial favorite, Great Disciples of the Buddha is now relaunched in our best-selling Teachings of the Buddha series.

Twenty-four of the Buddha's most distinguished disciples are brought to life in ten chapters of rich narration. Drawn from a wide range of authentic Pali sources, the material in these stories has never before been assembled in a single volume. Through these engaging tales, we meet all manner of human beings - rich, poor, male, female, young, old - whose unique stories are told with an eye to the details of ordinary human concerns. When read with careful attention, these stories can sharpen our understanding of the Buddhist path by allowing us to contemplate the living portraits of the people who fulfilled the early Buddhist ideals of human perfection. The characters detailed include:

Sariputta
Nanda
Mahamoggallana
Mahakassapa
Ananda
Isidasi
Anuruddha
Mahakaccana
Angulimala
Visakha
and many more.
Conveniently annotated with the same system of sutta references used in each of the other series volumes, Great Disciples of the Buddha allows the reader to easily place each student in the larger picture of Buddha's life. It is a volume that no serious student of Buddhism should miss.
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A Comprehensive Manual of Abhidhamma: The Philosophical Psychology of Buddhism Mar 13, 2020
by Bhikkhu Bodhi , Mahāthera Nārada
( 1 )
AUD 9.69

This modern translation of the Abhidhammattha Sangaha (Manual of Abhidhamma) offers an introduction to Buddhism's fundamental philosophical psychology. Originally written in the 11th or 12th century, the Sangaha has served as the key to wisdom held in the Abhidhamma. Concisely surveyed are Abhidhamma's central themes, including states of consciousness and mental factors, the functions and processes of the mind, the material world, dependent arising, and the methods and stages of meditation. This work presents an exact translation of the Sangaha alongside the original Pali text. A detailed, section-by-section explanatory guide and more than 40 charts and tables lead modern readers through the complexities of Adhidhamma. A detailed introduction explains the basic principles of this highly revered ancient philosophical psychology.

The Abhidhamma, the third division of the Tipitaka, is a huge collection of systematically arranged, tabulated and classified doctrines of the Buddha, representing the quintessence of his Teaching. Abhidhamma, meaning Higher or Special Teaching, is unique in its abstruseness, analytical approach, immensity of scope and conduciveness to one's liberation. In the Abhidhamma, the Buddha treats the dhamma entirely in terms of ultimate reality (paramattha sacca), analyzing every phenomenon into its ultimate constituents. All relative concepts such as person, mountain, etc. are reduced to their ultimate elements which are then precisely defined, classified and systematically arranged.

In Abhidhamma, everything is expressed in terms of khandha, five aggregates of existence; ayatana, five sensory organs and mind, and their respective sense objects; dhatu, elements; indriya, faculties; sacca, fundamental truths; and so on. Relative conceptual objects such as man, woman, etc. are resolved into ultimate components and viewed as an impersonal psycho-physical phenomenon, which is conditioned by various factors and is impermanent (anicca), suffering (dukkha) and without a permanent entity (anatta).

Having resolved all phenomena into ultimate components analytically it aims at synthesis by defining inter-relations (paccaya) between the various constituent factors.
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Abhidhamma Studies: Buddhist Explorations of Consciousness and Time Nov 12, 2012
by Nyanaponika , Bodhi
( 25 )
AUD 19.38

The Abhidhamma, the third great division of early Buddhist teaching, expounds a revolutionary system of philosophical psychology rooted in the twin Buddhist insights of selflessness and dependent origination. In keeping with the liberative thrust of early Buddhism, this system organizes the entire spectrum of human consciousness around the two poles of Buddhist doctrine - bondage and liberation, Samsara and Nirvana - the starting point and the final goal. It thereby maps out, with remarkable rigour and precision, the inner landscape of the mind to be crossed through the practical work of Buddhist meditation.

In this book of groundbreaking essays, Venerable Nyanaponika Thera, one of our age's foremost exponents of Theravada Buddhism, attempts to penetrate beneath the formidable face of the Abhidhamma and to make its principles intelligible to the thoughtful reader of today. His point of focus is the Consciousness Chapter of the Dhammasangani, the first treatise of the Abhidhamma Pitaka. Basing his interpretation on the detailed list of mental factors that the Abhidhamma uses as a guide to psychological analysis, he launches into bold explorations in the multiple dimensions of conditionality, the nature of consciousness, the temporality of experience, and the psychological springs of spiritual transformation. Innovative and rich in insights, this book does not merely open up new avenues in the academic study of early Buddhism. By treating the Abhidhamma as a fountainhead of inspiration for philosophical and psychological inquiry, it demonstrates the continuing relevance of Buddhist thought to our most astute contemporary efforts to understand the elusive yet so intimate nature of the mind.
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Dhamma Reflections: Collected Essays of Bhikkhu Bodhi Mar 13, 2020
by Bhikkhu Bodhi
( 9 )
AUD 9.69

This volume brings together 53 essays of Bhikkhu Bodhi previously published by the Buddhist Publication Society in newsletters and other publications. These essays reveal the depth and breadth of Bhikkhu Bodhi's ability to communicate the timeless teachings of the Buddha and his skillful guidance in applying the Dhamma in everyday life.
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Investigating the Dhamma: A Collection of Papers Mar 13, 2020
by Bhikkhu Bodhi
( 1 )
AUD 9.69

This book brings together eight essays of Bhikkhu Bodhi, five of which were earlier published in academic journals and volumes, and three not published before. Most of the essays are critical responses to various modern interpretations of the Dhamma that the author considers to be at odds with the Buddha’s teachings, in particular as transmitted and interpreted by the Theravada school of Buddhism. The other essays are in depth discussions of important Buddhist doctrinal terms.
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The Buddha and His Dhamma Oct 10, 2014
by Bhikkhu Bodhi
( 6 )
AUD 4.14

Two lectures on Buddhism by Bhikkhu Bodhi. The first part explores the Buddha’s mission, the second his doctrine and path.

Excerpt from the introduction— “That the Buddha’s teaching should remain perennially relevant throughout the changing eras of human history, that his message should be undimmed by the sheer passage of time, is already implicit in the title by which he is most commonly known. For the word “Buddha,” as is widely known, is not a proper name but an honorific title meaning “the Enlightened One,” “the Awakened One.” This title is given to him because he has woken up from the deep sleep of ignorance in which the rest of the world is absorbed; because he has penetrated the deepest truths about the human condition; and because he proclaims those truths with the aim of awakening others and enabling them to share his realization. Despite the shifting scenarios of history over twenty-five centuries, despite the change in world views and modes of thought from one epoch to the next, the basic truths of human life do not change. They remain constant, and are recognizable to those mature enough to reflect on them and intelligent enough to understand them. For this reason, even today in our age of jet travel, computer technology, and genetic engineering, it is perfectly fitting that the One who has Awakened should speak to us in words that are just as powerful, just as cogent, just as illuminating as they were when they were first proclaimed long ago in the towns and villages of Northeast India.”
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#1 New Release

Reading the Buddha's Discourses in Pali: A Practical Guide to the Language of the Ancient Buddhist Canon Dec 8, 2020
by Bhikkhu Bodhi
AUD 47.90



Renowned scholar-monk and bestselling translator Bhikkhu Bodhi’s definitive, practical guide on how to read ancient Buddhist texts in the original language.

Bhikkhu Bodhi’s sophisticated and practical instructions on how to read the Pali of the Buddha’s discourses will acquaint students of Early Buddhism with the language and idiom of these sacred texts. Here the renowned English translator of the Pali Canon opens a window into key suttas from the Sa?yutta Nikaya, giving a literal translation of each sentence followed by a more natural English rendering, then explaining the grammatical forms involved. In this way, students can determine the meaning of each word and phrase and gain an intimate familiarity with the distinctive style of the Pali suttas—with the words, and world, of the earliest Buddhist texts.

Ven. Bodhi’s meticulously selected anthology of suttas provides a systematic overview of the Buddha’s teachings, mirroring the four noble truths, the most concise formulation of the Buddha’s guide to liberation. Reading the Buddha’s Discourses in Pali shares with readers not only exceptional language instruction but also a nuanced study of the substance, style, and method of the early Buddhist discourses.
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알라딘: 북한개발협력과 지속가능발전목표

알라딘: 북한개발협력과 지속가능발전목표



북한개발협력과 지속가능발전목표   소득공제

박지연, 손혁상 (지은이)   오름   2020-06-30



600쪽



책소개



국제개발협력학회 연구총서 2권. 유엔의 지속가능발전목표는 국제사회의 모든 국가들이 전 지구적 발전을 위해 추구해야 할 공동의 목표이다. 본 연구총서는 지속가능발전목표와 관련하여 북한 사례를 탐색한다. 북한의 개발협력 여건을 분석하고, 이를 바탕으로 북한판 지속가능발전목표의 수립 및 달성에 대한 함의를 도출한다.





목차

발간사 (권혁주)



머리말 (박지연, 손혁상)







제1부 논의와 개념







제1장 지속가능발전 담론: 형성, 역사적 변화와 다양한 시각 (손혁상)



Ⅰ. 서론



Ⅱ. 지속가능발전에 대한 다양한 시각들



Ⅲ. 지속가능성 개념과 지속가능발전 규범의 역사적 경로



Ⅳ. 결론: 지속가능발전목표에서 지속가능성







제2장 유엔 지속가능발전목표와 발전 이데올로기: 북한의 자발적국가리뷰 준비과정을 중심으로 (김태균)



Ⅰ. 서론: 유엔의 지속가능발전목표와 발전 패러다임



Ⅱ. 발전 패러다임의 역사적 변천



Ⅲ. 지속가능발전목표의 전 지구적 발전과 국가발전 이데올로기의 도구화



Ⅳ. 유엔 지속가능발전목표의 동형화와 탈동조화



Ⅴ. 북한의 VNR 준비과정과 지속가능발전목표와의 동형화



Ⅵ. 결론







제3장 유엔 지속가능발전목표 시대 국제개발협력에 대한 북한의 인식 연구 (김지영)



Ⅰ. 서론



Ⅱ. 북한개발협력에 대한 기존 논의 분석



Ⅲ. 국제개발협력에 대한 북한의 인식: 로동신문 기사분석



Ⅳ. 결론: 유엔 지속가능발전목표와 북한개발협력에 대한 전망







제2부 인간과 사회발전 영역







제4장 빈곤종식과 북한개발협력 (이지선)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 1과 세부목표



Ⅲ. 북한 빈곤 현황



Ⅳ. 북한의 Goal 1 이행 현황



Ⅴ. 결론







제5장 지속가능한 농림업 발전을 위한 북한개발협력 (이효정)



Ⅰ. 서론



Ⅱ. 북한의 지속가능발전목표와 이행 현황



Ⅲ. 북한의 농림업부문 지속가능발전목표 달성을 위한 지원 방향



Ⅳ. 결론







제6장 보건의료 목표와 북한개발협력 (이혜원)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 3의 목표 및 세부목표



Ⅲ. 지속가능발전목표 3 각 세부목표의 영역별 북한 현황 검토



Ⅳ. 보건부문 대북지원 현황 및 향후 협력 방안



Ⅴ. 결론







제7장 지속가능한 교육과 북한개발협력 (박환보)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 4의 특징



Ⅲ. 북한 교육의 이해



Ⅳ. 지속가능발전목표의 교육목표 관점에서 본 북한 교육 현황



Ⅴ. 국제사회의 북한 교육에 대한 협력 현황



Ⅵ. 결론: 북한의 지속가능발전을 위한 교육협력 방향







제8장 성평등 목표와 북한개발협력 (장은하)



Ⅰ. 서론



Ⅱ. 이론적 배경: 지속가능발전목표 5번 내 세부목표 분석 및 글로벌 이행 현황



Ⅲ. 지속가능발전목표 5번 세부목표별 북한 현황 검토



Ⅳ. 결론: 지속가능발전목표 5번 성평등 목표와 북한개발협력 전략







제9장 깨끗한 물과 위생 그리고 북한개발협력 (홍지영)



Ⅰ. 서론: 깨끗한 물과 위생에 관한 보편적 접근성 실현



Ⅱ. 지속가능발전목표 6번 목표와 그 의의



Ⅲ. 지속가능발전목표 6번으로 본 북한의 물과 위생 현황



Ⅳ. Goal 6번 관련 북한개발협력 이행 현황



Ⅴ. 결론: 지속가능발전목표 6번 달성을 위한 북한의 변화와 함의







제3부 번영과 경제발전 영역







제10장 지속가능발전목표 8로 본 북한경제: 현황과 개발협력 방안 (홍제환)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 8: 목표와 지표



Ⅲ. 북한의 지속가능발전목표 8 관련 현황 분석



Ⅳ. 지속가능발전목표 8과 북한개발협력: 현황과 추진 방안



Ⅴ. 결론







제11장 지속가능 산업화와 북한개발협력 (박지연)



Ⅰ. 서론



Ⅱ. 유엔의 지속가능 산업화 목표와 지표, 그리고 북한



Ⅲ. 북한의 지속가능 산업화 수준 탐색



Ⅳ. 지속가능 산업화 달성을 위한 북한개발협력



Ⅴ. 결론







제12장 지속가능한 정주 공간 조성과 북한개발협력 (최은희)



Ⅰ. 서론



Ⅱ. 지속가능발전목표의 이해: 목표 11(지속가능한 도시와 주거지 조성)



Ⅲ. 북한의 주택부문 현황



Ⅳ. 도시와 주거지 조성 관련 북한개발협력 이행 현황



Ⅴ. 결론: 평가와 제안







제4부 지구환경과 생태계 영역







제13장 북한경제의 지속가능한 ‘소비와 생산’ (정은이)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 12 분석



Ⅲ. 북한의 소비와 생산 현황



Ⅳ. 지속가능발전목표 12 목표에서 본 북한 소비∙생산 현황과 국제사회 협력



Ⅴ. 결론: 평가와 제안







제14장 기후행동과 북한개발협력 (김성진)



Ⅰ. 서론 447



Ⅱ. 지속가능발전목표 13(기후행동) 개괄



Ⅲ. 기후변화 대응 관련 북한의 현황



Ⅳ. 기후변화와 북한개발협력



Ⅴ. 결론







제15장 북한 해양생태계의 보전과 지속가능한 이용 (윤인주)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 14 분석



Ⅲ. 북한의 바다와 해양자원 이용 현황



Ⅳ. 지속가능발전목표 14와 북한개발협력 현황



Ⅴ. 결론: 평가와 제안







제5부 평화와 글로벌 파트너







제16장 북한의 평화, 인권, 제도 분야 개선을 위한 국제협력 (문경연)



Ⅰ. 서론



Ⅱ. 지속가능발전목표 16 평화, 정의, 제도의 주요 내용과 지표 소개



Ⅲ. 지속가능발전목표 16의 이행 프레임워크로서 유엔전략계획(2017-2021)



Ⅳ. 유엔전략계획의 한반도 평화 연계를 위한 접근법



Ⅴ. 결론







제17장 북한개발협력과 개발재원 (강우철)



Ⅰ. 서론



Ⅱ. 지속가능발전목표의 개발재원 개념



Ⅲ. 북한의 개발재원 현황



Ⅳ. 남한의 북한개발협력 재원



Ⅴ. 결론







제18장 글로벌 파트너십과 남북협력과제: 한반도 지속가능발전목표 추진방향을 중심으로 (권율)



Ⅰ. 서론



Ⅱ. 유엔 지속가능발전목표 17의 주요 특징



Ⅲ. 국제사회의 북한지원 추이와 ODA 공여 현황



Ⅳ. 북한의 지속가능발전목표 이행체계와 지원성과



Ⅴ. 결론: 한반도 지속가능발전목표 수립을 위한 남북협력과제







찾아보기



필자 소개



접기

저자 소개

지은이: 박지연 저자파일  신간 알림 신청

최근작 : <북한개발협력의 이해> … 총 1종 (모두보기)

한국수출입은행 북한동북아연구센터 책임연구원 이화여자대학교 북한학 박사

지은이: 손혁상 저자파일  신간 알림 신청

최근작 : <북한개발협력의 이해>,<한 잔의 커피, 한 잔의 평화>,<시민사회와 국제개발협력> … 총 5종 (모두보기)

경희대학교 공공대학원 원장과 국제개발협력연구센터 소장으로 재직하고 있다. 현재 한국국제개발협력학회장이며, 한국정치학회 편집이사, 한국국제정치학회 국제개발협력위원장 등 학술단체에서 활발한 활동을 해 왔다. 또한 외교부 정책자문위원, 한국국제협력단 비상근이사, 총리실 국제개발협력 실무위원회 민간위원을 맡아 정책활동에도 적극 참여하고 있다. 더불어 한국국제개발협력시민사회포럼(KoFID) 운영위원, GFG(Open Forum Global Facilitating Group) 위원, 부산세계개발원조총회(HLF-4) 추진단 자문위원을 역임하며 시민사회의 애드보커시 활동에도 활발하게 참여해 왔다. 주요 연구주제는 국제개발 분야를 중심으로 ODA 정책, 개발파트너십, 개발 NGO 등이다. 주요 저서로 『시민사회와 국제개발협력』(2015), 역서로는 『구성주의 이론과 국제관계 연구 전략』(2011) 등의 공역이 있다.접기

출판사 제공 책소개

<필자 소개>



강우철 (한국수출입은행 북한·동북아연구센터 책임연구원)

권 율 (대외경제정책연구원 선임연구위원)

김성진 (한국환경정책·평가연구원 부연구위원)

김지영 (숭실대학교 정치외교학과 부교수)

김태균 (서울대학교 국제대학원 교수)

문경연 (전북대학교 국제인문사회학부 부교수)

박지연 (전북대학교 국제인문사회학부 조교수)

박환보 (충남대학교 교육학과 부교수)

손혁상 (경희대학교 공공대학원 교수)

윤인주 (한국해양수산개발원 북방·극지연구실 부연구위원)

이지선 (경희대학교 국제개발협력연구센터 연구교수)

이혜원 (연세대학교 의과대학 인문사회의학교실 객원교수)

이효정 (한국농촌경제연구원 부연구위원)

장은하 (한국여성정책연구원 국제개발협력센터장/부연구위원)

정은이 (통일연구원 부연구위원)

최은희 (한국토지주택공사 토지주택연구원 연구위원)

홍제환 (통일연구원 연구위원)

홍지영 (경희대학교 국제개발협력연구센터 연구교수)접기

the Catch-22 of delusion through two approaches.

 

希修   

The Skillful Teachings of Thanissaro Bhikkhu

5tSposnseoredmh  · 

Hello, everyone!

The following sentence is in the 5th paragraph of https://www.accesstoinsight.org/lib/authors/thanissaro/intentions.html.

"They are contained in a discourse to his young son, Rahula, and attack the Catch-22 of delusion through two approaches."

Could someone please tell me what "Catch-22" is in this paragraph?

Thank you very much.

Heesoo

----

Dominic Kihlstrand Hello. I can offer an explanation of what the term “Catch-22” means, and then provide my interpretation of how it’s used in this context; hopefully that will be beneficial.

The term Catch-22 is used to describe a situation that is inescapable because the conditions of getting out of that situation cannot be met, due to the conditions being dependent on one another.

An example is getting a job for the first time. An employer requires you to have experience in a position in order to give you a job, but you cannot gain experience unless you are given the job. You need the job to gain experience, but you can’t get the job until you have experience - a Catch-22.

As for how it’s used here, I believe what’s being identified is the problematic nature of delusion as that which is not properly comprehend in the framework of the Four Noble Truths.

We must properly diagnose a problem in order to accurately search for and find a solution, but delusion by its nature is that which we do not properly comprehend. If we could comprehend it more thoroughly, there would be less delusion, but because there is delusion it is difficult to comprehend. We need knowledge about our delusion in order to correct it, but delusion keeps us from gaining knowledge - a Catch-22. The attack against delusion is supported by the skills developed in meditation, which is articulated in the second half of the 4th paragraph: “... delusion — by its very nature — is obscure. When we're deluded, we don't know we're deluded. That's why meditation has to focus on strengthening and quickening our powers of mindfulness and alertness: so that we can catch sight of delusion and uproot it before it takes over our minds.”

---

The Road to Nirvana Is Paved with Skillful Intentions by Thanissaro Bhikkhu © 1999 ----

There's an old saying that the road to hell is paved with good intentions, but that's not really the case. The road to hell is paved with intentions that are careless, lustful, or mean. Good intentions — in proportion to their true goodness — tend toward heavens of pleasure. So why do they have such a bad reputation? For three main reasons. One is that not all good intentions are especially skillful. Even though they mean well, they can be misguided and inappropriate for the occasion, thus resulting in pain and regret. A second reason is that we often misunderstand the quality of our own intentions. We may mistake a mixed intention for a good one, for instance, and thus get disappointed when it gives mixed results. A third reason is that we easily misread the way intentions yield their results — as when the painful results of a bad intention in the past obscure the results of a good intention in the present, and yet we blame our present intention for the pain. All these reasons, acting together, lead us to become disillusioned with the potential of good intentions. As a result, we either grow cynical about them or else simply abandon the care and patience needed to perfect them. One of the Buddha's most penetrating discoveries is that our intentions are the main factors shaping our lives and that they can be mastered as a skill. If we subject them to the same qualities of mindfulness, persistence, and discernment involved in developing any skill, we can perfect them to the point where they will lead to no regrets or damaging results in any given situation; ultimately, they can lead us to the truest possible happiness. To train our intentions in this way, though, requires a deep level of self-awareness. Why is that? If you look carefully at the reasons for our disillusionment with good intentions, you'll find that they all come down to delusion: delusion in how we formulate our intentions, delusion in how we perceive our intentions, and delusion in how we attend to their results. As the Buddha tells us, delusion is one of the three main roots for unskillful mental habits, the other two being greed and aversion. These unskillful roots lie entangled with skillful roots — states of mind that are free of greed, aversion, and delusion — in the soil of the untrained heart. If we can't isolate and dig up the unskillful roots, we can never be fully sure of our intentions. Even when a skillful intention seems foremost in the mind, the unskillful roots can quickly send up shoots that blind us as to what's actually going on. If we were to sketch this state of affairs, the picture would look something like this: The straight road to hell is paved with bad intentions, some of which may look good to a casual glance. Roads paved with good intentions, leading to heavens of pleasure — some of them quite skillful — branch off on either side of the way, but all too often they get lost in an underbrush of unskillfulness and we find ourselves back on the road to hell. The Buddha's discovery was that if we nourish the skillful roots, they can grow and effectively block the road to hell; if we cut away the underbrush of unskillfulness and dig out its roots, we can develop our good intentions to higher and higher levels of skill until ultimately they bring us to a happiness totally unlimited, beyond any further need for a path. The most basic step in this process is to make sure that we stay off the road to hell. We do this through the practice of generosity and virtue, consciously replacing unskillful intentions with more skillful ones. We then refine our intentions even further through meditation, digging up the roots of greed, aversion, and delusion to prevent them from influencing the choices shaping our lives. Greed and anger are sometimes easy to detect, but delusion — by its very nature — is obscure. When we're deluded, we don't know we're deluded. That's why meditation has to focus on strengthening and quickening our powers of mindfulness and alertness: so that we can catch sight of delusion and uproot it before it takes over our minds. The Buddha's most basic meditation instructions for refining intention start, not on the cushion, but with the activity of daily life. They are contained in a discourse to his young son, Rahula, and attack the Catch-22 of delusion through two approaches.

The first is what the early Buddhist texts call "appropriate attention" — the ability to ask yourself the right questions, questions that cut straight to the causes of pleasure and pain, without entangling the mind in needless confusion.

The second approach is friendship with admirable people — associating with and learning from people who are virtuous, generous, and wise. These two factors, the Buddha said, are the most helpful internal and external aids for a person following the path. In essence, the Buddha told Rahula to use his actions as a mirror for reflecting the quality of his mind. Each time before he acted — and here "acting" covers any action in thought, word, or deed — he was to reflect on the result he expected from the action and ask himself: "Is this going to lead to harm for myself and others, or not?" If it was going to be harmful, he shouldn't do it. If it looked harmless, he could go ahead and act.

However, the Buddha cautioned Rahula, he shouldn't blindly trust his expectations. While he was in the process of acting, he should ask himself if there were any unexpected bad consequences arising. If there were, he should stop. If there weren't, he could continue his action to the end. Even then, though, the job of reflection wasn't finished. He should also notice the actual short- and long-term consequences of the action. If an action in word or deed ended up causing harm, then he should inform a fellow-practitioner on the path and listen to that person's advice. If the mistaken action was purely an act of the mind, then he should develop a sense of shame and disgust toward that kind of thought. In both cases, he should resolve never to make the same mistake again. If, however, the long-term consequences of the original action were harmless, he should take joy in being on the right path and continue his training. From this we can see that the essential approach for uncovering delusion is the familiar principle of learning from our own mistakes. The way the Buddha formulates this principle, though, has important implications, for it demands qualities of self-honesty and maturity in areas where they are normally hard to find: our evaluation of our own intentions and of the results of our actions. --- As children we learn to be dishonest about our intentions simply as a matter of survival: "I didn't mean to do it," "I couldn't help it," "I was just swinging my arm and he got in the way." After a while, we begin to believe our own excuses and don't like to admit to ourselves when our intentions are less than noble. Thus we get into the habit of not articulating our intentions when faced with a choice, of refusing to consider the consequences of our intentions, and — in many cases — of denying that we had a choice to begin with. This is how addictive behavior starts, and unskillful intentions are given free rein. A similar dynamic surrounds our reactions to the consequences of our actions. We start learning denial at an early age — "It wasn't my fault," "It was already broken when I lay down on it" — and then internalize the process, as a way of preserving our self-image, to the point where it becomes our second nature to turn a blind eye to the impact of our mistakes. As the Buddha points out, the end of suffering requires that we abandon craving and ignorance, but if we can't be honest with ourselves about our intentions, how can we perceive craving in time to abandon it? If we can't face up to the principle of cause and effect in our actions, how will we ever overcome ignorance? Ignorance is caused less by a lack of information than by a lack of self-awareness and self-honesty. To understand the noble truths requires that we be truthful with ourselves in precisely the areas where self-honesty is most difficult. It also requires maturity. As we examine our intentions, we need to learn how to say no to unskillful motives in a way that's firm enough to keep them in check but not so firm that it drives them underground into subconscious repression. We can learn to see the mind as a committee: the fact that unworthy impulses are proposed by members of the committee doesn't mean that we are unworthy. We don't have to assume responsibility for everything that gets brought to the committee floor. Our responsibility lies instead in our power to adopt or veto the motion. At the same time, we should be adult enough to admit that our habitual or spontaneous impulses are not always trustworthy — first thought is not always best thought — and that what we feel like doing now may not give results that will be pleasant to feel at a later date. As the Buddha said, there are four courses of action that may be open to us at any particular time: one that we want to do and will give good results; one that we don't want to do and will give bad results; one that we want to do but will give bad results; and one that we don't want to do but will give good results. The first two are no-brainers. We don't need much intelligence to do the first and avoid the second. The measure of our true intelligence lies in how we handle the last two choices. Examining the results of our actions requires maturity as well: a mature realization that self-esteem can't be based on always being right, and that there's nothing demeaning or degrading in admitting a mistake. We all come from a state of delusion — even the Buddha was coming from delusion as he sought Awakening — so it's only natural that there will be mistakes. Our human dignity lies in our ability to recognize those mistakes, to resolve not to repeat them, and to stick to that resolution. This in turn requires that we not be debilitated by feelings of guilt or remorse over our errors. As the Buddha states, feelings of guilt can't undo a past error, and they can deprive the mind of the strength it needs to keep from repeating old mistakes. This is why he recommends an emotion different from guilt — shame — although his use of the word implies something totally unlike the sense of unworthiness we often associate with the term. Remember that both the Buddha and Rahula were members of the noble warrior class, a class with a strong sense of its own honor and dignity. And notice that the Buddha tells Rahula to see his past mistakes, not himself, as shameful. This implies that it's beneath Rahula's dignity to act in ways that are less than honorable. The fact that he can see his actions as shameful is a sign of his honor — and is also a sign that he'll be able not to repeat them. This sense of honor is what underlies a mature, healthy, and productive sense of shame. At first glance, we might think that continual self-reflection of this sort would add further complications to our lives when they already seem more than complicated enough, but in fact the Buddha's instructions are an attempt to strip the questions in our minds down to the most useful essentials. He explicitly warns against taking on too many questions, particularly those that lead nowhere and tie us up in knots: "Who am I? Am I basically a good person? An unworthy person?" Instead, he tells us to focus on our intentions so that we can see how they shape our life, and to master the processes of cause and effect so that they can shape our life in increasingly better ways. This is the way every great artist or craftsman develops mastery and skill. The emphasis on the intentions behind our actions and their resulting consequences also carries over from daily life onto the meditation seat, providing our meditation with the proper focus. In examining our actions in terms of cause and effect, skillful and unskillful, we are already beginning to look at experience in line with the two sets of variables that make up the four noble truths: the origination of stress (unskillful cause), the path to the cessation of stress (skillful cause), stress (unskillful effect), and the cessation of stress (skillful effect). The way the Buddha recommended that Rahula judge the results of his actions — both while doing them and after they are done — echoes the insight that formed the heart of his Awakening: that intentions have results both in the immediate present and over time. When we look at the present moment from this perspective, we find that our experience of the present doesn't "just happen." Instead, it's a product of our involvement — in terms of present intentions, the results of present intentions, and the results of past intentions — in which present intentions are the most important factor. The more we focus on that involvement, the more we can bring it out of the half-light of the subconscious and into the full light of awareness. There we can train our intentions, through conscious trial and error, to be even more skillful, enabling us to lessen our experience of suffering and pain in the present. This is how skillful intentions pave the road to mental health and well being in the ordinary world of our lives. As we work at developing our intentions to even higher levels of skill, we find that the most consummate intentions are those that center the mind securely in a clear awareness of the present. As we use them to become more and more familiar with the present, we come to see that all present intentions, no matter how skillful, are inherently burdensome. The only way out of this burden is to allow the unraveling of the intentions that provide the weave for our present experience. This provides an opening to the dimension of unlimited freedom that lies beyond them. That's how skillful intentions pave the road all the way to the edge of nirvana. And from there, the path — "like that of birds through space" — can't be traced.