Key Buddhist Concepts

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Below are some key Buddhist concepts that students are expected to learn in this class. Students should

use this list to guide their reading, study, and class presentations.

 

Attachment

upādāna (Skt.; Pāli). Clinging or grasping, an intensified form of craving (tṛṣṇā). It is said to have four

forms: (1) clinging to pleasurable sensual experiences (kāma); (2) clinging to views and theories (dṛṣṭi);

(3) clinging to rules and rituals (śīlavrata-parāmārśa); clinging to belief in a soul or self (ātma-vāda). In the

series of twelve links in the doctrine of Dependent Origination (pratītya-samutpāda), upādāna is preceded

by craving (tṛṣṇā) and succeeded by becoming (bhava), illustrating the connection between desire and

rebirth. The same point is made in references to the five aggregates as objects of grasping when they are

referred to as the ‘aggregates of attachment’ (upādāna-skandha).

                                                                            from A Dictionary of Buddhism, by Damien Keown

Bodhicitta

(Skt., thought of awakening). A key term in Mahayana Buddhism denoting the state of mind of a Bodhisattva.

Two aspects are recognized: the relative aspect, or the mind (citta) of a Bodhisattva directed towards enlightenment (bodhi); and the absolute aspect or the mind whose intrinsic nature is enlightenment. The

former relative aspect is also said to be twofold: the bodhicitta of aspiration (praṇidhāna), when one

announces one's intention to pursue the Bodhisattva Path, and the bodhicitta of application, by which

one engages in the path.

 

                                                                            from A Dictionary of Buddhism, by Damien Keown

Bodhisattva

bodhisattva [Sanskrit,=enlightenment-being], in early Buddhism the term used to refer to the Buddha before he attained supreme enlightenment; more generally, any being destined for enlightenment or intent on enlightenment. The spiritual path of the bodhisattva is the central teaching of Mahayana Buddhism. One becomes a bodhisattva by arousing the "mind of enlightenment," taking a vow to attain supreme enlightenment for the sake of all beings. The bodhisattva does not aspire to leave the round of birth-and-death (samsara) before all beings are saved; he is thus distinguished from the arahant of earlier Buddhism, who allegedly seeks nirvana only for himself and who, according to Mahayana teaching, has an inferior spiritual attainment. The practice of a bodhisattva consists of the six "perfections" or paramitas: charity ( dana ), morality ( sila ), forbearance ( ksanti ), diligence ( virya ), meditation ( dhyana ), and wisdom ( prajna ). Both laymen and monks may be regarded as bodhisattvas.

 

                                                                                     from The Columbia Encyclopedia, 6th edition

Buddha

An epithet of those who successfully break the hold of ignorance, liberate themselves from cyclic existence,

and teach others the path to liberation. Derived from the Sanskrit rot budh, "to awaken," it refers to

someone who attains nirvana through meditative practice andt he cultivation of such qualities as wisdom,

patience, and generosity. Such a person will never again be reborn within cyclic existence, as all the

cognitive ties that bind ordinary beings to continued rebirth have been severed. Through their meditative

practice, buddhas have eliminated all craving and defilements. the buddha of the present era is referred to

as "Sakyamuni" ("Sage of the Sakyas"). He was born Siddhartha Gautama, a member of the Sakya clan.

 

                                                                 from A Concise Encyclopedia of Buddhism, by John Powers

Buddhanature

Buddha-nature (Skt., buddhatā); according to the Mahāyāna view, the true, immutable, and eternal nature of all beings. Since all beings pos­sess buddha-nature, it is possible for them to at­tain enlightenment and become a buddha, re­gardless of what level of existence they occupy. The interpretation of the essence of buddha-nature varies from school to school; there is con­troversy over whether all beings and also inani­mate entities actually possess buddha-nature.

                                                                       from The Shambhala Dictionary of Buddhism and Zen

Consciousness

vijñāna (Skt.; Pāli, viññāna). Consciousness or awareness, in both its active, discriminative form of knowing, and its subliminal or unconscious bodily and psychic functions. It is important to realize that vijñāna means more than the stream of mental awareness, which the English word ‘consciousness’ primarily denotes. For example, from the earliest times Buddhist sources have distinguished six forms of vijñāna corresponding to the six senses, thus eye-consciousness, ear-consciousness, nose-consciousness, taste-consciousness, touch-consciousness, bodily consciousness, and mental consciousness. Vijñāna thus encompasses both the Western terms ‘conscious’ and ‘unconscious’ and for that reason is difficult to translate by any single term. It is an important element in the Buddhist analysis of human nature as the last of the five aggregates (skandhas). In the scheme of Dependent Origination (pratītya-samutpāda) it forms the third link in the twelvefold series.

                                                                            from A Dictionary of Buddhism, by Damien Keown

Dharma

As doctrine, Dharma means the teachings of Buddha, and Buddhism in general. Dharma is a moral imperative for a Buddhist, for it is through observing the Buddha’s teachings that one can reach enlightenment and nirvana. By following the Dharma one will see immediate results; one will experience it at once, without lag. Dharma in this sense is a means toward salvation. This then is the religious imperative behind Buddhism as a

whole. Dharma is what makes Buddhism relevant, today as well as in the past. The dharmas of existence: Early Buddhism used the idea of dharmas to mean elements of existence. The idea embraced all aspects of reality, including mind. Some schools also included unconditioned aspects of reality, such as those found in the state of NIRVANA, while other schools meant the term dharmas to apply to only the objects of consciousness.

from The Encyclopedia of Buddhism, by Edward A. Irons

Emptiness

Emptiness was a concept fully developed by the Mahayana thinkers. However, its source no doubt lies in the earlier teachings on non-self, or ANATMAN. Both these terms are in turn related to the ZEN BUDDHISM concept of WU (in Japanese, mu), or nonbeing.

 

Sunyata does not simply involve a denial of existence or nihilism. Sunyata means that the phenomenaof existence, all dharmas, have no intrinsic identities. Every aspect of reality is, according to the principles of PRATITYA-SAMUTPADA, conditioned in some way. And sunyata is ultimately equal to another Buddhist concept, TATHATA, “suchness.”

from The Encyclopedia of Buddhism, by Edward A. Irons

Five hindrances

Many are the obstacles which block the road to spiritual progress, but there are five in particular which, under the name of hindrances (nivarana), are often mentioned in the Buddhist scriptures: 

1. Sensual desire (kamacchanda),
2. Ill-will (byapada),
3. Sloth and torpor (thina-middha),
4. Restlessness and remorse (uddhacca-kukkucca),
5. Sceptical doubt (vicikiccha).

They are called "hindrances" because they hinder and envelop the mind in many ways, obstructing its development (bhavana). According to the Buddhist teachings, spiritual development is twofold: through tranquillity (samatha-bhavana) and through insight (vipassana-bhavana). Tranquillity is gained by complete concentration of the mind during the meditative absorptions (jhana). For achieving these absorptions, the overcoming of the five hindrances, at least temporarily, is a preliminary condition. It is especially in the context of achieving the absorptions that the Buddha often mentions the five hindrances in his discourses.

                                       Nyanaponika Thera, The Wheel, Publication No. 26, Buddhist Publication Society

Five skandhas

The five components of the psycho-physical personality, and the factors on the basis of which ordinary

beings impute the false notion of a "self" (atman): 1/ form (rupa); 2/ feelings (vedana); 3/ discrimination

(samjna); 4/ compositional factors (samskara); and 5/ consciousness (vijnana). Because these components

are constantly changing, beings who attempt to cling to the "self" are subject to suffering. These factors

are often referred to as as "aggregates of attachment" (upadana-skandha) because, athough they are

impermanent and changing, ordinary beings (that is, those who have not attained the awareness of arhats

and buddhas) develop desire for them.

 

                                                                  from A Concise Encyclopedia of Buddhism, by John Powers

Four immeasurables/Four brahmaviharas

Four sublime states of mind have been taught by the Buddha:

• Love or Loving-kindness (metta)
• Compassion (karuna)
• Sympathetic Joy (mudita)
• Equanimity (upekkha)

In Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara. This term may be rendered by: excellent, lofty or sublime states of mind; or alternatively, by: Brahma-like, god-like or divine abodes.

These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.

                                        Nyanaponika Thera, The Wheel, Publication No. 6, Buddhist Publication Society

Four Noble Truths

The Four Noble Truths are a teaching tool. The Buddha’s first sermon was presented to his five wandering ascetic friends at the Deer Park in Varanasi, near modern Sarnath. Here he first presented the idea of the Four Noble Truths (catvari aryasatyani). The Four Noble Truths present the Buddha’s fundamental understanding of reality. Suffering (DUKKHA) is part of life. Suffering is caused by desire (TANHA). There is a way (MARGA) [the Eightfold Path] to the cessation of suffering (NIRODHA).

 

These ideas are found throughout Buddhist literature. It is said the Buddha first decided to teach the Four Noble Truths because he felt the Twelve-fold Chain of Dependent Origination, his detailed explanation of PRATITYA-SAMUTPADA (codependent arising), would be too difficult for people to grasp. The Four Noble Truths are a way of helping people understand this concept.

 

The Eightfold Path is often summarized by a threefold formula of SILA (morality), SAMADHI (concentration), and PRAJNA (wisdom), what some writers call the “threefold practice,” or the three “trainings.” Right view and right thought are associated with wisdom; right speech, right action, and right livelihood with morality; right mindfulness and right concentration with samadhi; and right effort with all three areas of practice.

 

from The Encyclopedia of Buddhism, by Edward A. Irons

Interdependent origination

The term pratitya-samutpada (Pali, paticca-samuppada), "dependent origination" or "dependent arising,"

was first used by the Buddha to characterize the understanding of the nature of human existence that he

had attained at his enlightenment. Essentially a doctrine of causality, this notion is so central to Buddhist

thought that a proper understanding of pratitya-samutpada is often declared tantamount to enlightenment

itself. In it, an entire complex of notions about moral responsibility, human freedom, the process of rebirth,

and the path to liberation coalesce.

Interpenetration

There is one particular feature of the world as seen by a Buddha which is repeatedly stressed and for

which the Avatamsaka sutra is justly famous. this is interpenetration. In a world with no hard edges,

the world of luminous flow without shadows, all things infinitely interpenetrate:

     They...perceive that the fields full of assemblies, the being and aeons which are as many as all the

     dust particles, are all present in every particle of dust. They perceive that the many fields and

     assemblies and the beings and atoms are all reflected in each particle of dust. (Gomez 1967:lxxxviii)

The world as seen by the Buddhas, the dharmadhatu, the way things really are, is one of infinite inter-

penetration. Inside everything is everything else. And yet not hings are confused. As a description of

the way things are in our unenlightened world this seems incredible. But the dharmadhatu is the world

as seen by the Buddha wherein there is no question of the world (an objectively real world 'out there')

as distinct from meditative vision.

                                                        Mahayana Buddhism: The Doctrinal Foundations, by Paul Williams

Karma

Buddhist ethical theory is primarily concerned with volitional actions, that is, those actions that result from

deliberate choice. Such actions set in motion a series of events that inevitably produce concordant results.

These results may be either pleasant or unpleasant, depending on the original volition. In some cases the

results o actions fare experienced immediately, and in others they are only manifested at a later time. Some

karmic results do not accrue until a future life.

 

                                                                 from A Concise Encyclopedia of Buddhism, by John Powers

Meditation

English word often used to translate a range of more specific indigenous terms denoting techniques and

practices designed to concentrate and focus the mind. See bhāvanā; samādhi; sādhana; vipaśyanā;

śamatha.

                                                                            from A Dictionary of Buddhism, by Damien Keown

Merit

Puṇya (Pāli puñña): The karmic result of the voluntary performance of virtuous actions. Such actions may includ performance of pujas, prayer, or giving gifts to the monastic community (samgha). In Theravada countries, making merit is a central focus of the religious lives of laypeople, who are generally thought to be incapable of attaining the higher levels of meditative practice or nirvana. In early Buddhism, it appears that it was assumed that merit is non-transferable, but in Mahayana the doctrine of "transference of merit" became widespread, and is said to be one of the key virtues of a bodhisattva, who willingly gives away the karmic benefits of his/her good works for the benefit of others.

                                                                 from A Concise Encyclopedia of Buddhism, by John Powers

Mindfulness

smṛti (Skt.; Pāli, sati). Mindfulness or awareness. An alert state of mind that should be cultivated

constantly as the foundation for understanding and insight (prajñā). Many meditational practices exist

to help develop mindfulness, notably the four Foundations of Mindfulness (smṛti-upasthāna). Smṛti

features in many formulations of virtues: it is the third of the Five Powers (bala), the first of the Factors

of Awakening (bodhyaṅga), and the seventh of the eight factors of the Eightfold Path.

                                                                            from A Dictionary of Buddhism, by Damien Keown

Nirvana

In Indian religious thought, the supreme goal of certain meditation disciplines. Although it occurs in the literatures of a number of ancient Indian traditions, the Sanskrit term nirvana is most commonly associated with Buddhism, in which it is the oldest and most common designation for the goal of the Buddhist path. It is used to refer to the extinction of desire, hatred, and ignorance and, ultimately, of suffering and rebirth. Literally, it means “blowing out” or “becoming extinguished,” as when a flame is blown out or a fire burns out. ... Nirvana was not regarded as a place...but as a state of absence, notably the absence of suffering. Exactly what persisted in the state of nirvana has been the subject of considerable discussion over the history of the tradition, though it has been described as bliss—unchanging, secure, and unconditioned.

Buddhist thinkers have distinguished between “the nirvana with remainder,” a state achieved prior to death, where “the remainder” refers to the mind and body of this final existence, and “the nirvana without remainder,” which is achieved at death when the causes of all future existence have been extinguished and the chain of causation of both physical form and of consciousness have been finally terminated. These states were available to all who followed the Buddhist path to its conclusion. The Buddha himself is said to have realized nirvana when he achieved enlightenment at the age of 35. Although he destroyed the cause of future rebirth, he continued to live for another 45 years. When he died, he entered nirvana, never to be born again.

                                                                 from Encyclopedia Britannica, entry by Donald S. Lopez, Jr.

Paramitas/Paramis

The six (and sometimes ten) qualities that bodhisattvas cultivate on the path to buddhahood: 1/ generosity (dana); 2/ ethids (sila); 3/ patience (ksanti); 4/ effort (virya); 5/ concentration (dhyana); and 6/ wisdom (prajna). An additional four are often presented in texts that correlate their cultivation with attainment of the ten bodhisattva "levels" (bhumi): 7/ skill in means (upaya-kausalya); 8/ aspiration (pranidhana); 9/ power (bala); and wisdon (jnana).

 

                                                                 from A Concise Encyclopedia of Buddhism, by John Powers

Rebirth

The belief (also transmigration, metempsychosis, reincarnation, etc.) common in Eastern religions, that

there is a continuity from one life to a next, either of a self or soul (ātman), or, in the case of Buddhism, of

the process itself. Buddhism teaches a karmically controlled continuity of consciousnesses between lives but

denies that there is an ātman or inherently existing self which is the bearer of these consciousnesses. There

are six realms of rebirth: three are pleasant (peaceful deities [deva], wrathful deities [asura], and humans),

and three are unpleasant (animals, hungry ghosts [preta], and hell-beings).

                                                                       from The Concise Oxford Dictionary of World Religions

Samsara

The beginningless cycle of birth, death, and rebirth in which ordinary beings are trapped. According to Buddhism, the universe is beginningless and endless, and the beings who dwell within it transmigrate from life to life in dependence upon their volitional actions. Due to ignorance of the true nature of reality, they are generally predisposed toward actions and attitudes that lead to negative consequences. this process inevitably results in repeated suffering, disappointment, and death, and so the main goal of Buddhism is to extricate oneself from the cycle, which can only be done through religious practice that enables one to transform one's negative attitudes and proclivities and develop direct intuitive understanding of the nature of reality. This serves to break the cycle and can lead to full liberation.

                                                                 from A Concise Encyclopedia of Buddhism, by John Powers

Seven factors of awakening

bodhyaṅga (Pāli, bojjhaṅga). A list of seven factors that lead to or constitute bodhi, or awakening. Often

referred to as the seven ‘limbs of enlightenment’, the seven items are listed in Pāli sources as: (1) mind-

fulness (sati); (2) investigation of the Dharma (dharma-vicaya); (3) energy (viriya); (4) joy (pīti);

(5) tranquillity (passaddhi); (6) meditation (samādhi); (7) equanimity (upekkhā). The seven occur as the

sixth of the 37 ‘factors of enlightenment’ (bodhi-pākṣika-dharma).

                                                                            from A Dictionary of Buddhism, by Damien Keown

Three (or Four) Dharma Seals

Buddhism is distinguished by four characteristics, or “seals.” Actually, if all these four seals are found in a

path or a philosophy, it doesn’t matter whether you call it Buddhist or not. You can call it what you like;

the words “Buddhist” or “Buddhism” are not important. The point is that if this path contains these four

seals, it can be considered the path of the Buddha. Therefore, these four characteristics are called “the

Four Seals of Dharma.” They are:

- All compounded things are impermanent.
- All emotions are painful. This is something that only Buddhists would talk about. Many religions worship

things like love with celebration and songs. Buddhists think, “This is all suffering.”
- All phenomena are empty; they are without inherent existence. This is actually the ultimate view of

Buddhism; the other three are grounded on this third seal.
- The fourth seal is that nirvana is beyond extremes.

                                                                                                       Dzongsar Khyentse Rinpoche

Three Refuges and Precepts

triśaraṇa (Skt.; Pāli, tisaraṇa). The ‘three refuges’, namely the Buddha, Dharma, and Sangha, particularly

when used as a profession of faith. The formal procedure by which a layman becomes a Buddhist is by

‘taking refuge’, which involves repeating three times the formula ‘I take refuge in the Buddha, I take refuge

in the Dharma, I take refuge in the Saṃgha’ (in Pali, Buddhaṃ saraṇam gacchāmi, Dhammaṃ saraṇam

gacchāmi, Saṃghaṃ saraṇam gacchāmi). The utterance of this formula is followed by recital of the Five

Precepts (panca-sila). In addition to the three refuges Tibetan forms of Buddhism, influenced by tantric

Buddhism, have added the guru as an additional refuge to the formula, since access to the other three

refuges is considered to be dependent upon the kindness of a teacher. The three refuges are also referred

to as the ‘three jewels’ (triratna).

 

                                                                            from A Dictionary of Buddhism, by Damien Keown

Three root defilements/Three poisons

The unwholesome mental states are called kilesas. The word can be translated afflictions because they bring suffering. It can also be translated defilements because they defile and corrupt the mind. The Buddha has analyzed the nature of the defilements and has beautifully explained how they can all be traced to the three "root defilements" of greed, hatred, and delusion. Our task in following the Buddha's teaching, in practicing the Dhamma, is to overcome, to eliminate, to abandon the defilements of greed and hatred that give rise to many other branch defilements. But greed and hatred spring ultimately from delusion or ignorance. And thus to eliminate all the defilements, we have to eliminate ignorance.

                                                                           Ven. Bhikkhu Bodhi, BPS Newsletter, No. 55, 2006

Two truths

Two Truths (Skt., satya-dvaya). The two levels of truth or reality in Madhyamaka philosophy, known as

relative truth (saṃvṛti-satya) and absolute truth (paramārtha-satya). In many forms of Buddhism, the

concept of two levels of truth concerned the validity of epistemological experience but in some forms of

Mahāyāna it was also applied to matters of ontology. This is especially so in later Madhyamaka where

saṃvṛti-satya applies to the mundane reality of saṃsāra and paramārtha-satya to the transcendental reality of enlightenment and nirvāṇa. The apparent hiatus between these two levels of reality or truth led to serious soteriological difficulties which generated much debate in later Mahāyāna concerning the relationship

between these two forms of truth or reality.

                                                                            from A Dictionary of Buddhism, by Damien Keown

Upaya