គម្រោងសេចក្ដីពុទ្ធសាសនា: Doctrines of Buddhism

Doctrines of Buddhism 

 រតនត្រៃ 
thumb|170px|right|The triratna, a symbol of the Three Jewels

 ព្រះពុទ្ធ — ព្រះពុទ្ធគោតម, ជាអ្នកអនុគ្រោះដល់សត្វលោក, ជាអ្នកត្រាស់ដឹងដោយប្រពៃ, ជាសាស្តានៃទេវតា និងមនុស្ស
 បានសម្រេច (អរហំ • អរហត្ត)
 បានត្រាស់ដឹងដោយប្រពៃ (សម្មាសម្ពុទ្ធោ • samyak-saṃbuddha)
 ទ្រង់បរិបូណ៌ដោយវិជ្ជា និងចរណៈ (វិជ្ជាចរណសម្បន្នោ • vidyā-caraṇa-saṃpanna)
 ទ្រង់មានដំណើរល្អ (សុគតោ • sugata)
 ជ្រាបច្បាស់នូវត្រៃលោក (លោកវិទូ • loka-vid)
 ទ្រង់ប្រសើរដោយគុណ គ្មានបុគ្គលស្មើ ទ្រង់ទូន្មានអ្នកដែលគួរទូន្មានបាន (អនុត្តរោ បុរិសទម្មសារថិ • puruṣa-damya-sārathi)
 ជាគ្រូនៃទេវតា និងមនុស្ស (សត្ថា ទេវមនុស្សានំ • śāsta deva-manuṣyāṇaṃ)
 ជាអ្នកត្រាស់ដឹងដោយប្រពៃ (ពុទ្ធោ)
 ជាអ្នកអនុគ្រោះដល់សត្វលោក (ភគវា)
 ព្រះធម៌ — ធម្ម៌ធាតុ ច្បាប់នៃធម្មជាតិ ត្រាស់ដឹងនូវអរិយសច្ចៈ សំដែងអំពីអរិយសច្ចៈ ដែលអាចឲ្យសត្វលោកត្រាស់ដឹងនូវធម៌ពិត រួចផុតចាកទុក្ខទាំងពួង។
 Well expounded by the Blessed One (svākkhāto bhagavatā dhammo • svākhyāta)
 Directly visible (sandiṭṭhiko • sāṃdṛṣṭika)
 Immediate (akāliko • akālika)
 Inviting one to come and see (ehi-passiko • ehipaśyika)
 Worthy of application (opanayiko • avapraṇayika)
 To be personally experienced by the wise (paccattaṃ veditabbo viññūhi • pratyātmaṃ veditavyo vijñaiḥ)
 Saṅgha (Saṃgha) — the spiritual community, which is twofold (1) the monastic Saṅgha, the order of monks and nuns; and (2) the noble Saṅgha, the spiritual community of noble disciples who have reached the stages of world-transcending realization
 Practicing the good way (supaṭipanno bhagavato sāvaka-saṅgho)
 Practicing the straight way (ujupaṭipanno bhagavato sāvaka-saṅgho)
 Practicing the true way (ñāyapaṭipanno bhagavato sāvaka-saṅgho)
 Practicing the proper way (sāmīcipaṭipanno bhagavato sāvaka-saṅgho)
 Worthy of gifts (āhuṇeyyo)
 Worthy of hospitality (pāhuṇeyyo)
 Worthy of offerings (dakkhiṇeyyo)
 Worthy of reverential salutation (añjalikaraṇīyo)
 The unsurpassed field of merit for the world (anuttaraṃ puññākkhettaṃ lokassā)

 Four Noble Truths (Cattāri ariyasaccāni • Catvāri āryasatyāni) 

 1. The Noble Truth of Suffering (Dukkha ariya sacca) 

 Suffering (dukkha • duḥkha) — to be fully understood (pariññeyya)
 Dukkha as intrinsic suffering, as bodily or mental pain (dukkha-dukkha)
 birth (jāti)
 old age (jarā)
 illness (byādhi)
 death (maraṇa)
 sorrow (soka)
 lamentation (parideva)
 pain (dukkha)
 grief (domanassa)
 despair (upāyāsā)
 Dukkha due to change (vipariṇāma-dukkha)
 Association with the unpleasant (appiyehi sampayogo)
 Separation from the pleasant (piyehi vippayogo)
 Not to get what one wants (yampicchaṃ na labhati tampi)
 Dukkha of conditioned formations (saṅkhāra-dukkha)
 Five aggregates of clinging (pañcupādānakkhandha)
 material form (rūpa)
 feeling (vedanā)
 perception (saññā • samjñā)
 mental formations (saṅkhāra • samskāra)
 consciousness (viññāṇa • vijñāna)

 2. The Noble Truth of the Origin of Suffering (Dukkha samudaya ariya sacca) 

 Craving (taṇhā • tṛṣṇā) — to be abandoned (pahātabba)
 Craving for sensual pleasures (kāma taṇhā)
 Craving for existence (bhava taṇhā)
 Craving for non-existence (vibhava taṇhā)

 3. The Noble Truth of the Cessation of Suffering (Dukkha nirodha ariya sacca) 

 Nirvana (Nibbāna • Nirvāṇa) — to be realized (sacchikātabba)
 Nibbāna element with residue remaining (sa-upādisesa nibbānadhātu)
 Nibbāna element with no residue remaining (anupādisesa nibbānadhātu) — Parinirvana (parinibbāna • parinirvāṇa)

 4. The Noble Truth of the Path leading to the Cessation of Suffering (Dukkha nirodha gāminī paṭipadā ariya sacca) 

 Noble Eightfold Path (Ariyo aṭṭhaṅgiko maggo • Ārya 'ṣṭāṅga mārgaḥ) — to be developed (bhāvetabba)
 Right view
 Right intention
 Right speech
 Right action
 Right livelihood
 Right effort
 Right mindfulness
 Right concentration

 Three Marks of Existence (Ti-lakkhana • Tri-laksana) 

 Impermanence (anicca • anitya)
 Suffering (dukkha • duḥkha)
 Nonself (anattā • anātman)

 Five Aggregates (Pañca khandha • Pañca-skandha) 

 Form (rūpa)
 Four Great Elements (mahābhūta)
 Earth element (paṭhavī-dhātu)
 Water (or liquid) element (āpo-dhātu)
 Fire (or heat) element (tejo-dhātu)
 Air (or wind) element (vāyo-dhātu)
 Feeling (vedanā)
 Pleasant feeling (sukha)
 Painful feeling (dukkha • duḥkha)
 Neither-painful-nor-pleasant (neutral) feeling (adukkham-asukhā)
 Perception (saññā • samjñā)
 Mental formations (saṅkhāra • samskāra) — see below
 Consciousness (viññāṇa • vijñāna)

 Dependent Origination (Paticcasamuppāda • Pratītyasamutpāda)

 Specific Conditionality (Idappaccayatā) 
When this is, that is.From the arising of this comes the arising of that.When this isn't, that isn't.From the cessation of this comes the cessation of that.

 Twelve Links (Nidāna) 

 Former life 
 Ignorance (avijjā • avidyā)
 Not knowing suffering
 Not knowing the origin of suffering
 Not knowing the cessation of suffering
 Not knowing the way leading to the cessation of suffering
 Volitional formations (saṅkhāra • saṃskāra)
 Bodily formation
 Verbal formation
 Mental formation

 ជីវិតបច្ចុប្បន្ន 
 Consciousness (viññāṇa • vijñāna)
 Eye-consciousness
 Ear-consciousness
 Nose-consciousness
 Tongue-consciousness
 Body-consciousness
 Mind-consciousness
 Name and form (nāmarūpa)
 Name (nāma)
 Feeling (vedanā)
 Perception (saññā • samjñā)
 Volition (cetanā)
 Contact (phassa)
 Attention (manasikāra)
 Form (rūpa)
 Four Great Elements
 Earth — solidity
 Water — fluidity
 Fire — heat
 Wind — oscillation
 Six sense bases (saḷāyatana • ṣaḍāyatana)
 Eye-base
 Ear-base
 Nose-base
 Tongue-base
 Body-base
 Mind-base
 Contact (phassa • sparśa)
 Eye-contact
 Ear-contact
 Nose-contact
 Tongue-contact
 Body-contact
 Mind-contact
 Feeling (vedanā)
 Feeling born of eye-contact
 Feeling born of ear-contact
 Feeling born of nose-contact
 Feeling born of tongue-contact
 Feeling born of body-contact
 Feeling born of mind-contact
 Craving (taṇhā • tṛṣṇā)
 Craving for forms
 Craving for sounds
 Craving for odors
 Craving for flavors
 Craving for tangibles
 Craving for mind-objects
 Clinging (upādāna)
 Clinging to sensual pleasures (kāmupādāna)
 Clinging to views (diṭṭhupādāna)
 Clinging to rituals and observances (sīlabbatupādāna)
 Clinging to a doctrine of self (attavādupādāna)
 Becoming (bhava)
 Sense-sphere becoming
 Fine-material becoming
 Immaterial becoming

 Future life 
 Birth (jāti)
 Old age and death (jarāmaraṇa)

 Transcendental Dependent Origination 
 Suffering (dukkha • duḥkha)
 Faith (saddhā • śraddhā)
 Joy (pāmojja)
 Rapture (pīti • prīti)
 Tranquillity (passaddhi)
 Happiness (sukha)
 Concentration (samādhi)
 Knowledge and vision of things as they really are (yathābhūta-ñāna-dassana)
 Disenchantment with worldly life (nibbidā)
 Dispassion (virāga)
 Freedom (vimutti)
 Knowledge of destruction of the taints (āsava-khaye-ñāna)

 កម្ម 

 Definition — volitional action, considered particularly as a moral force capable of producing, for the agent, results that correspond to the ethical quality of the action; thus good karma produces happiness, and bad karma produces suffering
 Result of karma (vipāka)
 Intention (cetanā)
 Wholesome intention (kusala)
 Unwholesome intention (akusala)
 Three doors of action (kammadvara)
 Body — Bodily acts
 Speech — Verbal acts
 Mind — Mental acts
 Roots (mula)
 Unwholesome
 Greed (lobha)
 Hatred (dosa)
 Delusion (moha)
 Wholesome
 Nongreed (alobha) —  renunciation, detachment, generosity
 Nonhatred (adosa) — loving-kindness, sympathy, gentleness
 Nondelusion (amoha) — wisdom
 Courses of action (kammapatha)
 Unwholesome
 Bodily
 Destroying life
 Taking what is not given
 Wrong conduct in regard to sense pleasures
 Verbal
 False speech
 Slanderous speech
 Harsh speech
 Idle chatter
 Mental
 Covetousness
 Ill will
 Wrong view
 Wholesome
 Bodily
 Abstaining from destroying life
 Abstaining from taking what is not given
 Abstaining from wrong conduct in regard to sense pleasures
 Verbal
 Abstaining from false speech
 Abstaining from slanderous speech
 Abstaining from harsh speech
 Abstaining from idle chatter
 Mental
 Being free from covetousness
 Being free from ill will
 Holding right view
 Function
 Reproductive kamma (janaka kamma) — that which produces mental aggregates and material aggregates at the moment of conception
 Supportive kamma (upatthambhaka kamma) — that which comes near the Reproductive Kamma and supports it
 Obstructive kamma (upapiḍaka kamma) — that which tends to weaken, interrupt and retard the fruition of the Reproductive Kamma
 Destructive kamma (upaghātaka kamma) — that which not only obstructs but also destroys the whole force of the Reproductive Kamma
 Order to take effect
 Weighty kamma (garuka kamma) — that which produces its results in this life or in the next for certain
 Five heinous crimes, causing rebirth in hell immediately after death (ānantarika-kamma)
 Intentionally killing one's father (patricide)
 Intentionally killing one's mother (matricide)
 Intentionally killing an arahant
 Maliciously causing blood to flow from the body of a Buddha
 Creating a schism in the sangha
 Proximate kamma (āsanna kamma) — that which one does or remembers immediately before the dying moment
 Habitual kamma (āciṇṇa kamma) — that which one habitually performs and recollects and for which one has a great liking
 Reserve kamma (kaṭattā kamma) — refers to all actions that are done once and soon forgotten
 Time of taking effect
 Immediately effective kamma (diţţhadhammavedaniya kamma)
 Subsequently effective kamma (upapajjavedaniya kamma)
 Indefinitely effective kamma (aṗarāpariyavedaniya kamma)
 Defunct kamma (ahosi kamma)
 Place of taking effect
 Immoral (akusala) kamma pertaining to the sense-sphere (kamavacara)
 Moral (kusala) kamma pertaining to the sense-sphere (kamavacara)
 Moral kamma pertaining to the form-sphere (rupavacara)
 Moral kamma pertaining to the formless-sphere (arupavacara)
 Niyama Dhammas
 Utu Niyama — Physical Inorganic Order (seasonal changes and climate), the natural law pertaining to physical objects and changes in the natural environment, such as the weather; the way flowers bloom in the day and fold up at night; the way soil, water and nutrients help a tree to grow; and the way things disintegrate and decompose. This perspective emphasizes the changes brought about by heat or temperature
 Bīja Niyama — Physical Organic Order (laws of heredity), the natural law pertaining to heredity, which is best described in the adage, “as the seed, so the fruit”
 Citta Niyama — Order of Mind and Psychic Law (will of mind), the natural law pertaining to the workings of the mind, the process of cognition of sense objects and the mental reactions to them
 Kamma Niyama — Order of Acts and Results (consequences of one's actions), the natural law pertaining to human behavior, the process of the generation of action and its results. In essence, this is summarized in the words, “good deeds bring good results, bad deeds bring bad results”
 Dhamma Niyama — Order of the Norm (nature's tendency to produce a perfect type), the natural law governing the relationship and interdependence of all things: the way all things arise, exist and then cease. All conditions are subject to change, are in a state of affliction and are not self: this is the Norm

 Rebirth (Punabbhava • Punarbhava) 

 Saṃsāra — Lit., the "wandering," the round of rebirths without discoverable beginning, sustained by ignorance and craving

 Buddhist cosmology 

thumb|right|The bhavachakra, a symbolic depiction of the six realms.

 Six realms
 Heaven (sagga)
 Tusita — one of the six deva-worlds of the kāmadhātu
 Tāvatiṃsa — the fifth of the heavens of the kāmadhātu, and the highest of the heavens that maintains a physical connection with the rest of the world
 Four Heavenly Kings
 Demigod realm (asura)
 Human realm (mānusatta)
 Hungry Ghost realm (peta • preta)
 Animal realm
 Hell (niraya • naraka)
 Avīci — the lowest level of the hell realm
 Three planes of existence (tiloka • triloka)
 World of desire (kāmaloka)
 World of form (rūpaloka)
 World of formlessness (arūpaloka)
 Ten spiritual realms
 Buddhahood
 Bodhisattva — Bodhisattvahood
 Pratyekabuddha — Realization
 Sāvakabuddha — Learning
 Deva — Heaven
 Asura — Paranoid jealousy
 Human beings in Buddhism — Humanity
 Animals in Buddhism — Animality
 Preta — Hunger
 Naraka — Hell

 Sense bases (Āyatana) 

 Six sense bases (saḷāyatana • ṣaḍāyatana)
 Eye and Forms
 Ear and Sounds
 Nose and Odors
 Tongue and Flavors
 Body and Tactile objects
 Mind and Phenomena

 Six Great Elements (Dhātu) 
 Earth element (paṭhavī-dhātu)
 Water (or liquid) element (āpo-dhātu)
 Fire element (tejo-dhātu)
 Air (or wind) element (vāyo-dhātu)
 Space element (ākāsa-dhātu)
 Consciousness element (viññāṇa-dhātu)

 Faculties (Indriya) 

 Six sensory faculties
 Eye/vision faculty (cakkh-undriya)
 Ear/hearing faculty (sot-indriya)
 Nose/smell faculty ()
 Tongue/taste faculty (jivh-indriya)
 Body/sensibility faculty ()
 Mind faculty (man-indriya)
 Three physical faculties
 Femininity (itth-indriya)
 Masculinity (puris-indriya)
 Life or vitality ()
 Five feeling faculties
 Physical pleasure (sukh-indriya)
 Physical pain (dukkh-indriya)
 Mental joy (somanasa-indriya)
 Mental grief (domanass-indriya)
 Indifference (upekh-indriya)
 Five spiritual faculties
 Faith ()
 Energy (viriy-indriya)
 Mindfulness (sat-indriya)
 Concentration ()
 Wisdom (-indriya)
 Three final-knowledge faculties
 Thinking "I shall know the unknown" ()
 Gnosis ()
 One who knows ()

 Formations (Saṅkhāra • Saṃskāra) 

Theravāda abhidhamma
 Seven universal mental factors common to all; ethically variable mental factors common to all consciousnesses (sabbacittasādhāraṇa cetasikas)
 Contact (phassa)
 Feeling (vedanā)
 Perception (saññā)
 Volition (cetanā)
 One-pointedness (ekaggatā)
 Life Faculty (jīvitindriya)
 Attention (manasikāra)
 Six occasional or particular mental factors; ethically variable mental factors found only in certain consciousnesses (pakiṇṇaka cetasikas)
 Application of thought (vitakka)
 Examining (vicāra)
 Decision (adhimokkha)
 Energy (viriya)
 Rapture (pīti)
 Desire (to act) (chanda)
 Fourteen unwholesome mental factors (akusala cetasikas)
 Four universal unwholesome mental facrors (akusalasādhāraṇa):
 Delusion (moha)
 Lack of shame (ahirika)
 Disregard for consequence (anottappa)
 Restlessness (uddhacca)
 Three mental factors of the greed-group (lobha):
 Greed (lobha)
 Wrong view (diṭṭhi)
 Conceit (māna)
 Four mental factors of the hatred-group (dosa)
 Hatred (dosa)
 Envy (issā)
 Miserliness (macchariya)
 Regret (kukkucca)
 Other unwholesome mental factors
 Sloth (thīna)
 Torpor (middha)
 Doubt (vicikicchā)
 Twenty-five beautiful mental factors (sobhana cetasikas)
 Nineteen universal beautiful mental factors (sobhanasādhāraṇa):
 Faith (saddhā)
 Mindfulness (sati)
 Shame at doing evil (hiri)
 Regard for consequence (ottappa)
 Lack of greed (alobha)
 Lack of hatred (adosa)
 Balance, neutrality of mind (tatramajjhattatā)
 Tranquillity of mental body (kāyapassaddhi)
 Tranquillity of consciousness (cittapassaddhi)
 Lightness of mental body (kāyalahutā)
 Lightness of consciousness (cittalahutā)
 Softness/malleability of mental body (kāyamudutā)
 Softness/malleability of consciousness (cittamudutā)
 Readiness/wieldiness of mental body (kāyakammaññatā)
 Readiness/wieldiness of consciousness (cittakammaññatā)
 Proficiency of mental body (kāyapāguññatā)
 Proficiency of consciousness (cittapāguññatā)
 Straightness/rectitude of mental body (kāyujukatā)
 Straightness/rectitude of consciousness (cittujukatā)
 Three Abstinences (virati):
 Right speech (sammāvācā)
 Right action (sammākammanta)
 Right livelihood (sammā-ājīva)
 Two Illimitables (appamañña):
 Compassion (karuṇā)
 Sympathetic joy (muditā)
 One Faculty of wisdom (paññindriya):
 Wisdom (paññā • prajñā)

Sarvāstivāda abhidharma

 Five universal mental factors (sarvatraga) common to all:
 Contact (sparśa)
 Feeling (vedanā)
 Perception (saṃjñā)
 Volition (cetanā)
 Attention (manaskāraḥ)

 Five determining mental factors (viṣayaniyata):
 Desire (to act) (chanda)
 Decision (adhimokṣa)
 Mindfulness (smṛti)
 Wisdom (prajñā)
 Concentration (samādhi)

 Eleven virtuous (kuśala) mental factors
 Faith (sraddhā)
 Shame at doing evil (hrī)
 Regard for consequence (apatrāpya)
 Lack of greed (alobha)
 Lack of hatred (adveṣa)
 Nonbewilderment (amoha)
 Effort (vīrya)
 Pliancy (praśrabdhi)
 Concienciousness (apramāda)
 Equanimity (upekṣa)
 Nonharmfulness (avihiṃsā)

 Six root mental defilements (mūlakleśa):
 Desire (raga)
 Anger (pratigha)
 Conceit (māna)
 Ignorance (avidyā)
 Doubt (vichikitsā)
 Wrong view (dṛiṣṭi)

 Twenty secondary defilement (upakleśa):
 Wrath (krodha)
 Resentment (upanāha)
 Concealment (mrakṣa)
 Spite (pradāsa)
 Jealousy (īrṣyā)
 Deceit (matsarya)
 Dishonesty (śāṭhya)
 Self-importance (mada)
 Harmfulness (vihiṃsā)
 Nonshame (ahrikya)
 Disregard of consequence (anapatrāpya)

 Four changeable mental factors (aniyata):
 Contrition (kaukṛitya)
 Sleep (middha)
 Examination (vitarka)
 Analysis (vicharā)

 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
 Conceptual 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)
 Sensual desire (kāma)
 Becoming (bhava)
 Ignorance (avijjā • avidyā)
 Defilements (kilesa • kleśā)
 Three poisons
 Greed (lobha)
 Hatred (dosa)
 Delusion (moha)
 Round of defilements (kilesa-vaṭṭa)
 Ignorance (avijjā • avidyā)
 Craving (taṇhā • tṛṣṇā)
 Clinging (upādāna)
 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 concentration
 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 (māno)
 Restlessness (uddhacca)
 Ignorance (avijjā • avidyā)

 Two Kinds of Happiness (Sukha) 
 Bodily happiness (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) 
 Shame at doing evil (hiri)
 Fear of the results of wrongdoing (ottappa)

 Threefold Discrimination 
 "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 Dhamma 
 Study (pariyatti)
 Practice (paṭipatti)
 Realization (pativedha)

 Four Kinds of Nutriment 
 Physical food [either gross or subtle] (kabalinkaro)
 Contact (phasso dutiyo)
 Mental volition (manosancetana)
 Consciousness (viññāṇa • vijñāna)

 Four Kinds of Acquisitions (Upadhi) 
 The Five Aggregates (khandha • skandha)
 Defilements (kilesa • kleśā)
 Volitional formations (saṅkhāra • saṃskāra)
 Sensual pleasures (kāmacchanda)

 Eight Worldly Conditions 

 Pleasure and pain
 Praise and blame
 Fame and dishonour
 Gain and loss

 Truth (Sacca • Satya) 

 Four Noble Truths (cattāri ariyasaccāni • catvāri āryasatyāni)
 Suffering (dukkha • duḥkha)
 Cause of suffering (samudaya)
 Cessation of suffering (nirodha)
 Path leading to the cessation of suffering (magga • marga)
 Two truths doctrine
 Conventional truth (sammutisacca • saṃvṛtisatya)
 Ultimate truth (paramatthasacca • paramārthasatya)

 Higher Knowledge (Abhiñña • Abhijña) 

 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-ñāa), 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) 

 Equanimity (upekkha)
 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 
thumb|right|White A - Symbol Dzogchen

 Bardo — Intermediate state
 Shinay bardo — the Bardo of This Life
 Milam bardo — the Bardo of Dream
 Samten bardo — the Bardo of Meditation
 Chikkhai bardo — the Bardo of Dying
 Chönyid bardo — the Bardo of Dharmata
 Sidpai bardo — the Bardo of Existence
 Bodhicitta — the wish to attain Buddhahood
 Bodhisattva — name given to anyone who has generated bodhicitta
 Buddha-nature — immortal potency or element within the purest depths of the mind, present in all sentient beings, for awakening and becoming a Buddha
 Dzogchen — the natural, primordial state or natural condition of every sentient being
 Eternal Buddha
 Lung (Tibetan Buddhism)
 Pure land
 Rainbow body — a body not made of flesh, but consists of pure light, an astral body
 Svabhava — Intrinsic nature
 Tathātā/Dharmatā — Thusness
 Dharmadhatu — Realm of Truth
 Four Dharmadhātu
 Terma
 Three Vajras
 Three Roots
 Lama
 Iṣṭha-deva(tā) — Yidam
 Dakini/Dharmapala
 Trikaya
 Nirmanakaya
 Sambhogakaya
 Dharmakāya
 Upāya — Skillful means
 Five Wisdoms

 Other concepts 

 Emptiness (suññatā • śūnyatā)
 Middle way (majjhimā paṭipadā • madhyamā-pratipad) — the Buddhist path of non-extremism
 Avoiding the extreme of sensual indulgence (kāmesu kāma-sukha-allika)
 Avoiding the extreme of self-mortification (atta-kilamatha)
 Sentient beings (satta • sattva)