Buddhist philosophical concepts

aspect of Buddhist cosmology

concept of the mind in early Buddhism

Vipāka (Sanskrit and Pāli) is a Jain and Buddhist term for the ripening or maturation of karma (Pāli kamma), or intentional actions. The theory of karmic action and result (kamma-vipāka) is a central belief within the Buddhist tradition.

Sanskrit term for mental impressions

Buddhist philosophical concept

thumb|Amitabha Buddha (pictured) discusses the Ānantarika kamma in his [[Original Vow.]] Ānantarya karma (Sanskrit) or Ānantarika kamma (Pāli) are the most serious offences in Buddhism that, at death, through the overwhelming karmic strength of any single one of them, bring immediate disaster. Both Buddhists and non-Buddhists must avoid them at all costs. Such offenses prevent perpetrators from attaining any of the stages of enlightenment and from ordaining into the Sangha. Those who have committed any of the five acts of Ānantarika kamma are said to be reborn in the naraka of Avīci, the very

Indriya (literally "belonging to or agreeable to Indra") is the Sanskrit and Pali term for physical strength or ability in general, and for and specifically refers to the five spiritual faculties, the five or six sensory faculties, and the twenty-two phenomenological faculties.

Bhāvanā (Pali; Sanskrit: भावना, also bhāvanā) literally means "development" or "cultivating" or "producing" in the sense of "calling into existence". It is an important concept in Buddhist practice (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana (the development or cultivation of the heart/mind) or metta-bhavana (the development/cultivation of loving-kindness). When used on its own, bhavana signifies contemplation and 'spiritual cultivation' generally.

Questions that Buddha refused to answer

Nidāna () is a Sanskrit and Pali word that means "cause, motivation or occasion" depending on the context. The word is derived from the Sanskrit prefix ni- (; "down", "into") plus the root dā (; "to bind"), forming the verb nidā (; "to bind on, fasten"). This in turn yields the noun nidāna (; lit. "a band, rope or halter"). It appears in the Rigveda, such as hymn 10.114.2, and other Hindu scriptures, wherein it means "primary or first cause, linked cause"; in other contexts such as Rigveda 6.32.6, nidāna refers to the literal meaning of a rope or band that links, binds or fastens one thing to

in Buddhism, being with consciousness, sentience, or in some contexts life itself

Buddhist differentiation of conventional & ultimate (paramārtha) truth

Iddhipāda (Pali; Skt. ddhipāda) is a compound term composed of "power" or "potency" (iddhi; ddhi) and "base," "basis" or "constituent" (pāda). In Buddhism, the "power" referred to by this compound term is a group of spiritual powers. Thus, this compound term is usually translated along the lines of "base of power" or "base of spiritual power." In the Buddhist pursuit of bodhi (awakening, understanding) and liberation, the associated spiritual powers are secondary to the four "base" mental qualities that achieve such powers. These four base mental qualities are: concentration on intention; conc

alt=impermanence|thumb|A Buddhist painting displaying Impermanence

Āsava is a Pali term (Sanskrit: Āsrava) that is used in Buddhist scripture, philosophy, and psychology, meaning "influx, canker." It refers to the mental defilements of sensual pleasures, craving for existence, and ignorance, which perpetuate samsara, the beginningless cycle of rebirth, dukkha, and dying again.

valid knowledge which cannot be contradicted and true knowledge which is the knowledge of the self intuitively gained

Sassatavada (Pali), also śāśvata-dṛṣṭi (Sanskrit), usually translated "eternalism", is a kind of thinking rejected by the Buddha in the nikayas (and agamas). One example of it is the belief that the individual has an unchanging self. Views of this kind were held at the Buddha's time by a variety of groups.

Nekkhamma (; ) is a Pāli word generally translated as "renunciation" or "the pleasure of renunciation" while also conveying more specifically "giving up the world and leading a holy life" or "freedom from lust, craving and desires." In Buddhism's Noble Eightfold Path, nekkhamma is the first practice associated with "Right Intention." In the Theravada list of ten perfections, nekkhamma is the third practice of "perfection." It involves non-attachment (detachment).

Saṃvega is a Buddhist term which indicates a sense of shock, dismay and spiritual urgency to reach liberation and escape the suffering of samsara. According to Thanissaro Bhikku, saṃvega is the "first emotion you're supposed to bring to the training" and can be defined as: The oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it's normally lived; a chastening sense of our own complacency and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cyc

Pratyekabuddhayāna (Sanskrit: प्रत्येकबुद्धयान; ) is a Buddhist term for the mode or vehicle of enlightenment of a pratyekabuddha or paccekabuddha (Sanskrit and Pali respectively), a term which literally means "solitary buddha" or "a buddha on their own" (prati- each, eka-one). The pratyekabuddha is an individual who independently achieves liberation without the aid of teachers or guides and who does not teach others. Pratyekabuddhas may give moral teachings but do not bring others to enlightenment. They leave no sangha (i.e. community) as a legacy to carry on the Dhamma (e.g. Buddha's teachin

lines of transmission in different schools of Buddhism

In Buddhism, nirodha, "cessation," "extinction," refers to the cessation or renouncing of craving and desire which arise with unguarded perception and cognition. It is the third of the Four Noble Truths, stating that dukkha ('suffering', the perpetual cycle of sense impressions, attraction and rejection, and action) ceases when craving and desire are renounced.

goal of Buddhism

Mindstream (Pali: citta-santāna, Sanskrit: citta-saṃtāna, Tibetan: sems-rgyud, Ch: xin xiangxu 心相續) in Buddhist philosophy is the moment-to-moment continuum of sense impressions and mental phenomena (citta), which is also described as continuing from one life to another. Often described as a "stream of mind" or "mental continuum," the mindstream is not a static entity but a dynamic flow of arising and passing mental phenomena, which refers as a string of passing moments that happen either in the same lifetime or in the transitional period between one life and another.

Abhava means non-existence, negation, nothing or absence. It is the negative of Bhava which means being, becoming, existing or appearance.

alt=Buddha|thumb|Buddha '''''' ( from , meaning "foundational" or "beginning" plus meaning "standing"; ) has been translated as "decision," "resolution," "self-determination," "will", "strong determination" and "resolute determination." In the late canonical literature of Theravāda Buddhism, is one of the ten "perfections" (), exemplified by the bodhisatta's resolve to become fully awakened.

buddhist practices for higher virtue, mind, and wisdom

Śāsana (, śāsana; ) is a Buddhist term for the distribution time or availability of the teachings of a Buddha. The currently available philosophy and practice dates back to Siddhartha Gautama, and is only accessible for a limited period.

concept in Buddhism

internal discrimination in Buddhism

Buddhist term meaning "real" or "true"

Characteristics of Buddhist teachings

Vyūha () is a Sanskrit word that translates to 'military array', 'formation' or 'multitude'. While the term originates in a military context to describe battle formations, it is also used in Indian philosophy, most prominently in the Pancharatra tradition, to refer to the strategic manifestation of Narayana or Vishnu into multiple functional forms. This theological application is a direct extension of the military vyūha through a metaphor: just as a single army remains one entity while being rearranged into specific "formations" to achieve a particular objective, the Supreme Being remains sing

Sampajañña (Pāli; Skt.: saṃprajña, samprajñatā, Tib: shes bzhin) is a term of central importance for meditative practice in all Buddhist traditions. It refers to "The mental process by which one continuously monitors one's own body and mind. In the practice of śamatha, its principal function is to note the occurrence of laxity and excitation." It is very often found in the pair 'mindfulness and introspection' or 'mindfulness and clear comprehension) (Pali: Sati sampajañña, Skt.: smṛti saṃprajña).

thumb|Bharhut relief with the Vajrasana (similar to the Anagarika Dharmapala photograph with its supporting columns), and the [[Mahabodhi Temple around the Bodhi Tree (2nd century BCE).]]

The Samkhya school of philosophy, which follows Prakṛti Parinama-vada (doctrine of the transformation of objective nature), describes the origination and evolution of universe through its theory of Satkāryavāda () which is the theory of causation. According to this theory, the manifested effect is pre-existent in the cause; and the original material cause of everything that is perceived is Prakriti. When Prakriti is not in proximity with immutable Purusha, the conscious ability (chiti-shakti), the three modes (gunas-sattva, rajas and tamas) of prakriti are in equipoise and prakriti is an unman

Lakshana ( '') – derived from the combination of words lakshya and kshana'' – means 'indication' or 'symptom'. It also means 'an auspicious mark', 'attribute' or 'quality'.

Buddhist term

Viveka () is a Sanskrit and Pali term translated into English as discernment or discrimination. In the Vedanta, viveka is considered to be the first requirement of the spiritual journey, the next being vairagya (detachment), as a natural extension of viveka. Advaita Vedanta Darshana interprets viveka as discrimination between the real (Satya) and the unreal (asatya). Visistadvaita Vedanta Darshana interprets viveka as discrimination of food.

' (Pāli samatha Sanskrit: śamatha शमथ; ), "calm," "serenity," "tranquility of awareness," and ' (Pāli vipassanā; Sanskrit: vipaśyanā विपश्यना; Sinhala: ), literally "special, super (), seeing ()", are two qualities of the mind developed in tandem in Buddhist practice.

metaphor used in Buddhist doctrine

Manas-vijnana (Skt. "'मानस-विज्ञान"'; mānas-vijñāna; "mind-knowledge", compare man-tra, jñāna) is the seventh of the eight consciousnesses as taught in Yogacara and Zen Buddhism, the higher consciousness or intuitive consciousness that on the one hand localizes experience through thinking and on the other hand universalizes experience through intuitive perception of the universal mind of alayavijnana. Manas-vijnana, also known as klista-manas-vijnana or simply manas, is not to be confused with manovijnana which is the sixth consciousness.

Phala is a Sanskrit term that means "fruit" of one's actions in Hinduism and Buddhism. In Buddhism, the following types of phala are identified: Ariya-phala also refers to the fruition of following the Buddhist path. Maha-phala refers the great fruits of the contemplative life.

3 divisions of time after Buddha's death: Former Day, lasting 1000 or 500 years, when the Dharma is upheld; Middle Day, lasting 1000 or 500 years, when a semblance of the Dharma remains; Latter Day, lasting 10000 years, when the Dharma declines

belief held by certain schools of Indian philosophy that reality is fundamentally composed of two parts

Vikalpa is a Sanskrit philosophical term used in Hinduism and Buddhism, meaning erroneous conceptualizations ("concepts, judgements, views, and opinions") which are coloured by emotions and desires. In Yogacara, it is the split between a perceiver and objects perceived, which constructs an erroneous reification of both.

Buddhist term designating "noble"

Kammapatha, in Buddhism, refers to the ten wholesome and unwholesome courses (or paths) of action (karma).

Buddhist philosophical concept