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Esquema del budismo

Dharmacakra , símbolo del Dharma, la enseñanza del Buda sobre el camino hacia la iluminación. El budismo ( en pali y sánscrito : बौद्ध धर्म Buddha Dharma ) es una religión y fil...

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Dharmacakra , símbolo del Dharma, la enseñanza del Buda sobre el camino hacia la iluminación.

El budismo ( en pali y sánscrito : बौद्ध धर्म Buddha Dharma ) es una religión y filosofía que abarca una variedad de tradiciones, creencias y prácticas, basadas en gran medida en las enseñanzas atribuidas a Siddhartha Gautama , comúnmente conocido como el Buda , "el despierto".

El siguiente esquema se ofrece como una descripción general y una guía temática del budismo.

El Buda

Buda Gautama

Buda Gautama

Ramas del budismo

Escuelas del budismo

Escuelas del budismo

Theravada

Theravada , que literalmente significa "la enseñanza de los ancianos" o "la enseñanza antigua", es la escuela budista más antigua que aún se conserva . Fue fundada en la India. Es relativamente conservadora y, en general , más cercana al budismo primitivo [2] y durante muchos siglos ha sido la religión predominante de Sri Lanka (ahora representa alrededor del 70% de la población [3] ) y de la mayor parte del sudeste asiático continental.

Mahayana

Mahayana , que literalmente significa "Gran Vehículo", es la escuela más grande del budismo y se originó en la India. El término también se utiliza para clasificar las filosofías y prácticas budistas . Según las enseñanzas de las tradiciones Mahāyāna, "Mahāyāna" también se refiere al camino de búsqueda de la iluminación completa para el beneficio de todos los seres sintientes, también llamado "Bodhisattvayāna", o el " Vehículo del Bodhisattva ". [4] [5]

Vajrayana

Vajrayana

El vajra , un símbolo distintivo del Vajrayana

Las primeras escuelas budistas

Las primeras escuelas budistas

Modernismo budista

Modernismo budista

El budismo en el mundo

Budismo por países

Porcentaje de budistas formales/practicantes respecto del número de seguidores registrados (según las estimaciones más bajas).
Porcentaje de seguidores culturales/nominales del budismo combinado con sus religiones relacionadas (según las estimaciones más altas).

Escrituras y textos budistas

Textos budistas

Textos Theravada

Literatura pali

Una colección del canon Pali.

Textos Mahayana

La Tripitaka Coreana almacenada en Haeinsa.

Textos Vajrayana

Historia del budismo

Historia del budismo

Doctrinas del budismo

Conceptos budistas fundamentales y sus relaciones
La relación entre los principales conceptos del budismo

Tres Joyas (Tiratana•Triratna)

La triratna, símbolo de las Tres Joyas

Tres joyas

  • Buda — Gautama Buda, el Bendito, el Despierto, el Maestro
    • Realizado ( arahaṃ • arhat )
    • Completamente iluminado ( sammā-sambuddho • samyak-saṃbuddha )
    • Perfecto en verdadero conocimiento y conducta ( vijjā-caraṇa sampanno • vidyā-caraṇa-saṃpanna )
    • Sublime ( sugato • sugata )
    • Conocedor de los mundos ( lokavidū • loka-vid )
    • Líder incomparable de personas que deben ser domesticadas ( anuttaro purisa-damma-sārathi • puruṣa-damya-sārathi )
    • Maestro de devas y humanos ( satthā deva-manussānaṃ • śāsta deva-manuṣyāṇaṃ )
    • El Iluminado ( buddho )
    • El Bendito ( bhagavā • bhagavat )
  • Dhamma (Dharma): el principio cósmico de verdad, legalidad y virtud descubierto, comprendido y enseñado por el Buda; la enseñanza del Buda como expresión de ese principio; la enseñanza que conduce a la iluminación y la liberación.
    • Bien explicado por el Bendito ( svākkhāto bhagavatā dhammo • svākhyāta )
    • Directamente visible ( sandiṭṭhiko • sāṃdṛṣṭika )
    • Inmediato ( akāliko • akālika )
    • Invitar a alguien a venir y ver ( ehi-passiko • ehipaśyika )
    • Digno de aplicación ( opanayiko • avapraṇayika )
    • Ser experimentado personalmente por los sabios ( paccattaṃ veditabbo viññūhi • pratyātmaṃ veditavyo vijñaiḥ )
  • Saṅgha (Saṃgha) — la comunidad espiritual, que es doble (1) la Saṅgha monástica, la orden de monjes y monjas; y (2) la Saṅgha noble, la comunidad espiritual de discípulos nobles que han alcanzado las etapas de la realización que trasciende el mundo.
    • Practicar el buen camino ( supaṭipanno bhagavato sāvaka-saṅgho )
    • Practicar el camino recto ( ujupaṭipanno bhagavato sāvaka-saṅgho )
    • Practicando el camino verdadero ( ñāyapaṭipanno bhagavato sāvaka-saṅgho )
    • Practicar el camino correcto ( sāmīcipaṭipanno bhagavato sāvaka-saṅgho )
    • Digno de regalos ( āhuṇeyyo )
    • Digno de hospitalidad ( pāhuṇeyyo )
    • Digno de ofrendas ( dakkhiṇeyyo )
    • Digno de saludo reverencial ( añjalikaraṇīyo )
    • El campo insuperable del mérito para el mundo ( anuttaraṃ puññākkhettaṃ lokassā )

Cuatro nobles verdades (Cattāri ariyasaccāni•Catvari Aryasatyanāni)

Cuatro nobles verdades

1. La noble verdad del sufrimiento (Dukkha ariya sacca)

2. La noble verdad del origen del sufrimiento (Dukkha samudaya ariya sacca)

3. La Noble Verdad de la Cesación del Sufrimiento (Dukkha nirodha ariya sacca)

  • Nirvana ( Nibbāna • Nirvāṇa ) ( nirodha ) — ser realizado ( sacchikātabba )
    • Elemento Nibbāna con residuo restante ( sa-upādisesa nibbānadhātu • sopadhiśeṣa-nirvāṇa )
    • Elemento Nibbāna sin residuos ( anupādisesa nibbānadhātu • nir-upadhiśeṣa-nirvāṇa ) — Parinirvana ( parinibbāna • parinirvāṇa )

4. La Noble Verdad del Camino de la Práctica que conduce a la Cesación del Sufrimiento (Dukkha nirodha gāminī paṭipadā ariya sacca)

  • Noble Óctuple Sendero ( Ariyo aṭṭhaṅgiko maggo • Ārya 'ṣṭāṅga mārgaḥ ) — por desarrollar ( bhāvetabba )
    • Visión correcta
    • Intención correcta
    • Discurso correcto
    • Acción correcta
    • Medios de vida correctos
    • Esfuerzo correcto
    • Atención correcta
    • Concentración correcta

Tres características de la existencia (Tilakkhana•Trilaksaṇa)

Tres marcas de existencia

Cinco agregados (Panca Khandha•Pañca-skandha)

Escandalo

Originación dependiente (Paticcasamuppāda•Pratītyasamutpāda)

Esta/aquella Condicionalidad (Idappacayata)

Describiendo la naturaleza causal de todo en el universo, como se expresa en la siguiente fórmula:

Describe cómo surge el sufrimiento.

Origen dependiente trascendental

Describe el camino para salir del sufrimiento.

Karma (Kamma)

El karma en el budismo

  • Definición: acción volitiva, considerada particularmente como una fuerza moral capaz de producir, para el agente, resultados que corresponden a la calidad ética de la acción; así, el buen karma produce felicidad y el mal karma produce sufrimiento.
  • Resultado del karma ( vipāka )
  • Intención ( cetanā )
    • Intención sana ( kusala )
    • Intención malsana ( akusala )
  • Tres puertas de acción ( kammadvara )
  • Raíces ( mula )
  • Cursos de acción ( kammapatha )
    • Insalubre
      • Corporal
        • Destruyendo la vida
        • Tomar lo que no se da
        • Conducta incorrecta con respecto a los placeres sensoriales
      • Verbal
        • Discurso falso
        • Discurso calumnioso
        • Discurso duro
        • Charla ociosa
      • Mental
        • Codicia
        • Animadversión
        • Visión equivocada
    • Sano
      • Corporal
        • Abstenerse de destruir la vida
        • Abstenerse de tomar lo que no se nos da
        • Abstenerse de conductas incorrectas en lo que respecta a los placeres de los sentidos
      • Verbal
        • Abstenerse de hablar falsamente
        • Abstenerse de hablar calumnias
        • Abstenerse de hablar con dureza
        • Abstenerse de charlas ociosas
      • Mental
        • Estar libre de codicia
        • Estar libre de mala voluntad
        • Manteniendo la visión correcta
  • Función
    • Kamma reproductivo ( janaka kamma ): aquello que produce agregados mentales y agregados materiales en el momento de la concepción.
    • Kamma de apoyo ( upatthambhaka kamma ): aquello que se acerca al Kamma reproductivo y lo apoya.
    • Kamma obstructivo ( upapiḍaka kamma ): aquello que tiende a debilitar, interrumpir y retardar la fruición del Kamma reproductivo.
    • Kamma destructivo ( upaghātaka kamma ): aquello que no sólo obstruye sino que también destruye toda la fuerza del Kamma Reproductivo.
  • Orden para entrar en vigor
    • Kamma pesado ( garuka kamma ): aquello que produce sus resultados en esta vida o en la próxima con certeza.
      • Cinco crímenes atroces que provocan el renacimiento en el infierno inmediatamente después de la muerte ( ānantarika-kamma )
        • Matar intencionalmente al propio padre ( parricidio )
        • Matar intencionalmente a la propia madre ( matricidio )
        • Matar intencionalmente a un arahant
        • Provocar maliciosamente que sangre fluya del cuerpo de un Buda
        • Creando un cisma en la sangha
    • Kamma próximo ( āsanna kamma ): aquello que uno hace o recuerda inmediatamente antes del momento de la muerte.
    • Kamma habitual ( āciṇṇa kamma ): aquello que uno realiza y recuerda habitualmente y por lo que uno siente un gran gusto.
    • Reserva kamma ( kaṭattā kamma ): se refiere a todas las acciones que se realizan una vez y pronto se olvidan.
  • Tiempo de entrada en vigor
    • Kamma inmediatamente efectivo ( diţţhadhammavedaniya kamma )
    • Posteriormente, el kamma efectivo ( upapajjavedaniya kamma )
    • Kamma de eficacia indefinida ( aṗarāpariyavedaniya kamma )
    • Kamma extinto ( kamma ahosi )
  • Lugar de su realización
    • Kamma inmoral ( akusala ) perteneciente a la esfera sensorial ( kamavacara )
    • Kamma moral ( kusala ) perteneciente a la esfera de los sentidos ( kamavacara )
    • Kamma moral perteneciente a la esfera de la forma ( rupavacara )
    • El kamma moral perteneciente a la esfera sin forma ( arupavacara )
  • Niyama Dhammas
    • Utu Niyama : orden físico inorgánico (cambios estacionales y clima), la ley natural que se aplica a los objetos físicos y a los cambios en el entorno natural, como el clima; la forma en que las flores florecen durante el día y se pliegan durante la noche; la forma en que el suelo, el agua y los nutrientes ayudan a un árbol a crecer; y la forma en que las cosas se desintegran y se descomponen. Esta perspectiva enfatiza los cambios provocados por el calor o la temperatura.
    • Bīja Niyama — Orden orgánico físico (leyes de la herencia), la ley natural relativa a la herencia, que se describe mejor en el adagio, "como la semilla, así el fruto".
    • Citta Niyama — Orden de la Mente y Ley Psíquica (voluntad de la mente), la ley natural relativa al funcionamiento de la mente, el proceso de cognición de los objetos sensoriales y las reacciones mentales a ellos.
    • Kamma Niyama : orden de los actos y los resultados (consecuencias de las acciones de uno), la ley natural que rige la conducta humana, el proceso de generación de la acción y sus resultados. En esencia, esto se resume en las palabras: "las buenas acciones traen buenos resultados, las malas acciones traen malos resultados".
    • Dhamma Niyama : Orden de la Norma (la tendencia de la naturaleza a producir un tipo perfecto), la ley natural que rige la relación e interdependencia de todas las cosas: la forma en que todas las cosas surgen, existen y luego cesan. Todas las condiciones están sujetas a cambios, se encuentran en un estado de aflicción y no son propias: esta es la Norma.

Renacimiento (Punabbhava•Punarbhava)

  • Saṃsāra — Lit., el "vagabundeo", la ronda de renacimientos sin un comienzo descubrible, sostenido por la ignorancia y el anhelo.

Cosmología budista

Cosmología budista

El bhavachakra , una representación simbólica de los seis reinos.

Bases de sentido (Ayatana)

Ayatana

Seis grandes elementos (Dhātu)

Facultades (Indriya)

Indriya

  • Seis facultades sensoriales
    • Facultad del ojo/visión ( cakkh-undriya )
    • Facultad del oído/audición ( sot-indriya )
    • Facultad de nariz/olfato ( ghān-indriya )
    • Lengua/facultad del gusto ( jivh-indriya )
    • Facultad de cuerpo/sensibilidad ( kāy-indriya )
    • Facultad de la mente ( man-indriya )
  • Tres facultades físicas
  • Cinco facultades del sentimiento
  • Cinco facultades espirituales
  • Tres facultades del conocimiento final
    • Pensando "Conoceré lo desconocido" ( anaññāta-ñassāmīt-indriya )
    • Gnosis ( aññ-indriya )
    • Aquel que sabe ( aññātā-vindriya )

Formaciones (Sankhāra•Samskara)

Factores mentales (Cetasika•Caitasika)

El abhidhamma Theravada

Abhidharma Mahayana

  • Cinco factores mentales universales ( sarvatraga ) comunes a todos:
  1. Sparśa — contacto, conciencia que contacta, impresión sensorial, tacto
  2. Vedanā — sentimiento, sensación
  3. Saṃjñā — percepción
  4. Cetanā — voluntad
  5. Manasikara — atención
  • Cinco factores mentales determinantes ( viṣayaniyata ):
  1. Chanda — deseo (de actuar), intención, interés
  2. Adhimoksha : decisión, interés, convicción firme
  3. Smṛti — atención plena
  4. Prajñā — sabiduría
  5. Samādhi — concentración
  • Once factores mentales virtuosos ( kuśala )
  1. Sraddhā — fe
  2. Hrī — respeto por uno mismo, conciencia, sentido de la vergüenza
  3. Apatrāpya — decoro, consideración por las consecuencias
  4. Alobha — desapego
  5. Adveṣa — no agresión, ecuanimidad, falta de odio
  6. Amoha — no desconcierto
  7. Vīrya — diligencia, esfuerzo
  8. Praśrabdhi — flexibilidad
  9. Apramāda — conciencia
  10. Upekṣa — ecuanimidad
  11. Ahiṃsā — no nocividad
  • Seis impurezas mentales fundamentales ( mūlakleśa ):
  1. Raga — archivo adjunto
  2. Pratigha — anger
  3. Avidya — ignorance
  4. Māna — pride, conceit
  5. Vicikitsa — doubt
  6. Dṛiṣṭi — wrong view
  • Twenty secondary defilement (upakleśa):
  1. Krodha — rage, fury
  2. Upanāha — resentment
  3. Mrakśa — concealment, slyness-concealment
  4. Pradāśa — spitefulness
  5. Irshya — envy, jealousy
  6. Mātsarya — stinginess, avarice, miserliness
  7. Māyā — pretense, deceit
  8. Śāṭhya — hypocrisy, dishonesty
  9. Mada — self-infatuation, mental inflation, self-satisfaction
  10. Vihiṃsā — malice, hostility, cruelty, intention to harm
  11. Āhrīkya — lack of shame, lack of conscious, shamelessness
  12. Anapatrāpya — lack of propriety, disregard, shamelessness
  13. Styāna — lethargy, gloominess
  14. Auddhatya — excitement, ebullience
  15. Āśraddhya — lack of faith, lack of trust
  16. Kausīdya — laziness, slothfulness
  17. Pramāda — heedlessness, carelessness, unconcern
  18. Muṣitasmṛtitā — forgetfulness
  19. Asaṃprajanya — non-alertness, inattentiveness
  20. Vikṣepa — distraction, desultoriness
  • Four changeable mental factors (aniyata):
  1. Kaukṛitya — regret, worry,
  2. Middha — sleep, drowsiness
  3. Vitarka — conception, selectiveness, examination
  4. Vicāra — discernment, discursiveness, analysis

Mind and Consciousness

  • 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

  • Taints (āsava)
  • Defilements (kilesa • kleśā)
  • 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)

  • Bodily pleasure (kayasukha)
  • Mental happiness (cittasukha)

Two Kinds of Bhava

  • Kamma Bhava — kammas caused by four Upadanas
  • Upapatti Bhava — rebirth bhava

Two Guardians of the World (Sukka lokapala)

Three Conceits

  • "I am better"
  • "I am equal"
  • "I am worse"

Three Standpoints

  • Gratification (assāda)
  • Danger (ādinava)
  • Escape (nissaraṇa)

Three Primary Aims

  • 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

  • Study (pariyatti)
  • Practice (paṭipatti)
  • Realization (pativedha)

Four Kinds of Nutriment

Four Kinds of Acquisitions (Upadhi)

Eight Worldly Conditions

The "Eight Worldly Winds" referenced in discussions of Equanimity (upekkhā, upekṣhā)

Truth (Sacca • Satya)

Higher Knowledge (Abhiññā • Abhijñā)

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)

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

White A – Symbol Dzogchen

Other concepts

Buddhist practices

Buddhist devotion

Buddhists making offerings at Wat Phrathat Doi Suthep

Buddhist devotion

Moral discipline and precepts (Sīla • Śīla)

  • Five Precepts (pañca-sīlāni • pañca-śīlāni)
  • 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

  • To abstain from all evil (sabbapāpassa akaraṇaṃ)
  • To cultivate the good (kusalassa upasampadā)
  • To purify one's mind (sacittapariyodapanaṃ)

Three Pillars of Dharma

Threefold Training (Sikkhā)

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

Five Powers of a Trainee

  • 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

Five Subjects for Contemplation

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)

Seven Good Qualities (Satta saddhammā)

Ten Meritorious Deeds (Dasa Punnakiriya vatthu)

  • 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 (ditthujukamma)

Perfections (Pāramī • Pāramitā)

Ten Theravada Pāramīs (Dasa pāramiyo)

Six Mahayana Pāramitās

States Pertaining to Enlightenment (Bodhipakkhiyādhammā • Bodhipakṣa dharma)

Four Foundations of Mindfulness (Cattāro satipaṭṭhānā • Smṛtyupasthāna)

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
    • 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)
    • Reflections on the material elements (mahābhūta)
    • 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)

Four Right Efforts (Cattārimāni sammappadhānāni • Samyak-pradhāna)

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)

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)

Indriya

Five Powers (Pañca bala)

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)

Seven Factors of Enlightenment

Neutral
Arousing
Calming

Noble Eightfold Path (Ariya aṭṭhaṅgika magga • Ārya 'ṣṭāṅga mārgaḥ)

Noble Eightfold Path

Wisdom (Paññākkhandha)
Dharmachakra, symbol of the Noble Eightfold Path, the Buddha's teaching of the path to enlightenment
Moral discipline (Sīlakkhandha)
Concentration (Samādhikkhandha)
Acquired factors

Buddhist meditation

Theravada meditation practices

Tranquillity/Serenity/Calm (Samatha • Śamatha)

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)
    • 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)
Concentration (Samādhi)
Insight meditation (Vipassanā • Vipaśyanā)
  • 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

  • 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

Other practices

Attainment of Enlightenment

Enlightenment in Buddhism

General

  • 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

  • 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

  • Bodhisattva — one who has generated bodhicitta, the spontaneous wish to attain Buddhahood

Zen

  • 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

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)
  • Higher ordination (upasampadā)
    • Monk (bhikkhu • bhikṣu)
    • Nun (bhikkhunī • bhikṣuṇī)
  • Titles for Buddhist teachers
    • General
    • 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, to continue his or her Bodhisattva vow

Major figures of Buddhism

List of Buddhists

Founder

  • 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

Chief Disciples

  • Sāriputta — Chief disciple, "General of the Dhamma", foremost in wisdom
  • Mahamoggallāna — Second chief disciple, foremost in psychic powers

Great Disciples

Monks
Nuns

Laymen

Laywomen

First five disciples of the Buddha

  • Kondañña — the first Arahant
  • Assaji — converted Sāriputta and Mahamoggallāna
  • Bhaddiya
  • Vappa
  • Mahanama

Two seven-year-old Arahants

  • Samanera Sumana
  • Samanera Pandita

Other disciples

Later Indian Buddhists (after Gotama Buddha)

Indo-Greek Buddhists

Chinese Buddhists

Tibetan Buddhists

The 14th Dalai Lama, Tenzin Gyatso, a renowned Tibetan lama.

Japanese Buddhists

Vietnamese Buddhists

Burmese Buddhists

Thai Buddhists

Sri Lankan Buddhists

American Buddhists

Brazilian Buddhists

  • Ajahn Mudito
  • Monja Coen
  • Lama Michel Rinpoche

British Buddhists

German Buddhists

Irish Buddhists

Buddhist philosophy

Buddhist philosophy

Golden statue of Nagarjuna at Samye Ling Monastery.

Buddhist culture

Vesak celebration in Singapore.
Imitation currency burned for ancestors, during the Ghost Festival
Mala, Buddhist prayer beads.

Buddhist pilgrimage

Buddhist pilgrimage

Mahabodhi Temple in India, a common site of pilgrimage.

Comparative Buddhism

From a 12th-century Greek manuscript: Saint Josaphat preaches the Gospel.

Lists

See also

Charts

  • Dhamma chart in English
    Dhamma chart in English
  • Dhamma chart in the Pali language
    Dhamma chart in the Pali language

Notes

  1. ^ 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."
  2. ^ 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

  1. ^ Embree 1988.
  2. ^ Gethin, Rupert. The Foundations of Buddhism, p1. Oxford University Press, 1998.
  3. ^ "The World Factbook: Sri Lanka". CIA World Factbook. Archived from the original on 2021-12-17. Retrieved 2006-08-12..
  4. ^ Keown, Damien (2003), A Dictionary of Buddhism: p. 38
  5. ^ "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
  6. ^ "SuttaCentral AN 8.53". SuttaCentral. Archived from the original on 2020-10-23. Retrieved 2020-12-04.

Sources

  • Embree, Ainslie T .; Hay, Stephen N.; de Bary, Wm. Theodore, eds. (1988) [1958], Fuentes de la tradición india: desde el principio hasta 1800 , vol. 1, AL Bashram, RN Dandekar, Peter Hardy, JB Harrison, V. Raghavan, Royal Weiler y Andrew Yarrow (2.ª ed.), Nueva York: Columbia University Press, ISBN 978-0-82-2-4 0-231-06651-1
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