buddhism

Eight fold path

ethical behavior group

right speech right action right livelihood

The first noble truth

Dhukkah suffering aging sickness death change not getting what we want impermanence

The second noble truth

Tanha the cause of suffering craving pleasure clinging to opinionsidentities posessions

The truth of the end of suffering (3rd truth)

Nirvana

Fourth noble truth

The noble eight fold path

Pana

right view right thought or right intention

The 7 numbered teachings of buddhism

The three jewls, the three poisons, the four noble truths, the five precepts, the five Skandahs, the noble eightfold path , the three marks of existance

Right or Correct View

samma ditthi

yathabhuta

Buddhism to the system of natural lawbs which constitute the natural order of things. Dharma is therefore reality as-it-is

Bodhi

awakening

Samadhi

insight

Anicca

impermanence

Tathata

suchness reality free from conceptual elaborations and subject object distinctions

Atman

true or eternal self

Samvega

sense of urgency to reach enlightenment a disillusionment with life and a knowing the way you live leads to suffering

Pasada

cure to samvega calmness tranquility the knowledge we can escape suffering, that there is a way out that it comes from our minds not from life

Bodhicitta

is the mind citta that is aimed at awakening bodhi through wisdom and compassion for the benefit of all sentient beings

Tathagata

honorific of buddha one who has arrived at suchness

Sotāpanna

first stage of four stages of enlightenment. For someone who has dropped the first three fetters of belief in self attachment to rights and rituals and doubt

Three fold training

Sila moral conduct. samahdi state of meditative consciousness mental concentration. Prajna wisdom

Prajna

wisdom

Samudaya

arising

Three marks of existence

Anicca impermanence Dhukka suffering Anatta no self

Citta

Stream of cognition, seperate but appears as one dissolves upon enlightenment

Mental factors

Traleg Rinpoche states that the main distinction between the mind and mental factors is that the mind apprehends a object as a whole, whereas mental factors apprehend an object in its particulars.[6][a]b

Vedena

feelings pleasant unpleasant neutral

The term “fabrication” (saṅkhāra)

both to intentional actions—mental or physical—as well as to the mental or physical conditions they shape. Someone insults you The instant urge to fight back * the feeling of resentment * the thoughts replaying the insult * the desire to defend your ego

The three are fabrications

bodily fabrications, verbal fabrications, mental fabrications Vaci sankhara citta cheetah sankhara caius kaya sankhara mano sankhara

Positive desire

Chanda desire for enlightenment to do good grow wiser to help people

Negative desire

Tanha greed lust status “ i must have this”

The five orders or processes (niyama)

which operate in the physical and mental realms.

What Negative emotions involve

a distorted assessment of persons and things

Negative emotions are involved

reification whereby the mind attributes faults qualities on the things

Samahdi

the highest state of mental concentration that people can achieve while still bound to the body and which unites them with the highest reality

Types of thoughts

Lobha — greed, craving, attachment Dosa — aversion, hatred, ill will Moha — delusion, ignorance, confusion

Samata

calm one pointed concentrating to develop samahdi

Metta

loving kindness

Compassion

karuna

Yathabhuta nanadassana

seeing things as they truly are not adding judgement or desire

Sati matta

awareness without commentary has duality there is a seperation between oberaerver and observed. No thinking I am hearing or “ my thought”

Citta

the conditioned mind, shaped by karma and emotion.

Viññāṇa

the momentary consciousness that arises with contact.

Awareness

the unconditioned knowing that witnesses both.

The three fold wisdom tisso panna

Hearing / Study (Sutamayā paññā) learning the teachings Reflection (Cintāmayā paññā) contemplating, questioning, testing Meditation / Direct Seeing (Bhāvanāmayā paññā) realizing truth through