FOLLOW _PRAJÑA = _BUDDHAHOOD
#B_BODHI = #B_BODHICITTA
DEFEAT ALL_FETTERS, END WITH DUKKHA AND CONQUER SAMSARA
#B_BODHISATTVA = #B_ARHAT
TAKE #YOUR_OWN_YANA BY #THE_NOBLE_EIGHTFOLD_PATH
_ACHIEVE_NIRVANA AND #B_[U]_THE_A
#B_PRATYEKABUDDHA = B_MUSHI_DOKUGO
is a “wisdom”, insight in the true nature of reality, namely dukkha, non-self and impermanence, and emptiness.
Buddhahood = is the state of perfect enlightenment
Bodhi = awakened/enlightment =
is knowledge of the causal mechanism by which beings incarnate into material form and experience suffering.
is a chain or bond shackles a sentient being to saṃsāra, the cycle of lives with dukkha (suffering). By cutting through all fetters, one attains nibbāna (Nirvana)
The obvious physical and mental suffering associated with birth, growing old, illness and dying.
The anxiety or stress of trying to hold on to things that are constantly changing.
A basic unsatisfactoriness pervading all forms of existence, because all forms of life are changing, impermanent and without any inner core or substance.
is the repeating cycle of birth, life and death (reincarnation) as well as one’s actions and consequences in the past, present, and future.
is an enlightened (bodhi) being (sattva). Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings.
Yana = is vehicle
Express the basic orientation of Buddhism: this mundane life, which is continuously repeated by rebirth, is not the place to be; how do we get out of it? The truths are as follows:
Dukkha_ all temporary things and states are unsatisfying;
The start of dukkha: yet we crave and cling to these things and states; thereby, we’re continuously reborn;
The end of dukkha: if we stop craving and clinging, we won’t be reborn;
How to end dukkha: Namely behaving decently, not acting on impulses, and practicing mindfulness and meditation. By following the_
is one of the principal teachings of the Buddha, who described it as the way leading to the cessation of suffering (dukkha) and the achievement of self-awakening. It is used to develop insight into the true nature of phenomena (or reality) and to eradicate greed, hatred, and delusion.
Within the Buddhist tradition, this term has commonly been interpreted as the extinction of the “three fires”, or “three poisons”, passion, (raga), aversion (dvesha) and ignorance (moha or avidyā). When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
The word Buddha means “awakened one” or “the enlightened one”. “Buddha” is also used as a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha
Pratyekabuddha = is solitary awakened one
Tathatā_ 真如 =
is variously translated as “thusness” or “suchness”. It is a central concept in Buddhism, and is of particular significance in Zen Buddhism. The synonym dharmatā is also often used.
While alive the Buddha referred to himself as Tathagata, which can mean either “One who has thus come” or “One who has thus gone”, and interpreted correctly can be read as “One who has arrived at suchness”. Tathatā as a central concept of Buddhism expresses appreciation of the ten suchnesses in any given moment. As no moment is exactly the same, each one can be savored for what occurs at that precise time, whether it is thought of as being “good” or “bad”.
Gautama Buddha rejected the existence of a creator deity, refused to endorse many views on creation and stated that questions on the origin of the world are not ultimately useful for ending suffering.
Buddhism, instead, emphasizes the system of causal relationships underlying the universe (pratītyasamutpāda or Dependent Origination) which constitute the natural order (dhamma) and source of enlightenment. No dependence of phenomena on a supernatural reality is asserted in order to explain the behaviour of matter. According to the doctrine of the Buddha, a human being must study nature (dhamma vicaya) in order to attain personal wisdom (prajna) regarding the nature of things (dharma)
is the mind that strives toward awakening and compassion for the benefit of all sentient beings,”enlightenment-mind”.
is “Great Perfection“, also called Atiyoga, is a tradition of teachings in Tibetan Buddhism, aimed at attaining and maintaining the natural, primordial state or natural condition
is a concept that’s particularly important to understandings of the subtle body and the Three Vajras (body, speech and mind).
is a third person perspective of someone else attaining complete knowledge _Rigpa
Kenshō (見性) =
is a Japanese term from the Zen tradition. Ken means “seeing,” shōmeans “nature, essence”.
Kenshō is an initial insight or awakening, not full Buddhahood. It is to be followed by further training to deepen this insight, and learn to express it in daily life
= jigo-jishō 自悟自証 self-enlightened/self-certified =
is a Japanese term used in Zen Buddhism which expresses the phenomenon known as “awakening alone, without a master.
“seated meditation” is a meditative discipline that is typically the primary religious practice.
is a story, dialogue, question, or statement, which is used in Zen practice to provoke the “great doubt” and test a student’s progress in Zen practice.
is the most fundamental aspect of mind in Theravada Buddhism. It is an exclusively Theravada doctrine that differs from Sarvastivadin and Sautrantika theories of mind, and has been compared to the Mahayana concept of store-consciousness. The term does not occur in the Nikayas, though the Theravada tradition identifies it with one that does; the phenomenon described as “luminous mind.” The Theravada tradition asserts that it is the bhavanga that motivates one to seek nibbana.
Arhat = “one who is worthy” is a “perfected person” who has attained nirvana. In other Buddhist traditions the term has also been used for people far advanced along the path of Enlightenment, but who may not have reached full Buddhahood.