Basic Buddhist Terms
Dharma Words
Triple Gem
There are various forms of the Triple Gem:1)The Original Triple Gem:
This mainly refers to Sakyamuni Buddha as the Buddha, the Four Noble Truths and the twelve links of depen-dant origination as the Dharma, and the Buddha’ first five disciples as the Sang-ha.
2)The Abiding Triple Gem:
Any statues of Buddha represent the Buddha. The Tripitaka represents the Dharma and all Buddhist monastics rep-resent the Sangha.
3)The Intrinsic Triple Gem:
This term has several meanings. Firstly, the threefold body or nature of a Buddha: (a) the Dharma body, (b）the Buddha’s reward body that enjoys the merits he attained as a Bodhisattva, (c）the Buddha’s manifestations in any form for the benefit of sentient beings yet to attain enlightenment. Secondly, our true nature has quality matched to that of the Triple Gem.
The Triple Gem possesses boundless merits. It is the purest and most com-plete of all. It is a light in the dark; a raft in the sea of suffering; a stream of rain to a burning house; and a savior to the lost and helpless. Thus, we must pay sincere respect to the Triple Gem.
【Keywords：】
Original Triple Gem: 最初三寶
Abiding Triple Gem: 常住三寶
Intrinsic Triple Gem: 自性三寶
Merits: 功德
The Five Precepts
The Five Precepts are the cardinal principles of be-ing a human being, and the foundations of achieving Buddhahood. What are the Five Precepts They are: no killing, no stealing, no sexual misconduct, no lying, and no intoxicants.1. No Killing: Not harming the life of sentient beings, and trespassing on the existence of all sentient beings.
2. No Stealing: Not taking valuables that do not belong to you, and not stealing others' possessions.
3. No Sexual Misconduct: Not to impede the har-mony of other families, and not to endanger the morals of human relationships.
4. No Lying: Not fabricating rumors, and not saying anything that harms others.
5. No Intoxicants: Not becoming addicted to pungent food, and not taking intoxicants that may cause hallu-cinogen effects.
Most criminals in jail would have broken the Five Precepts. For example: killing and assaults represent vio-lation of the first precept. Robbery, theft, fraud, and corruption represent violation of the second precept. Disrupting a family, offenses against public order, bigamy and rape represent violation of the third precept. Frauds, false accusation, and slander represent violation of the fourth precept. Selling opium, injecting morphine, and illegal trading of alcohol and tobacco represent violation of the fifth precept. Thus observing precepts means to discipline our own body and mind, while refraining from violating others.
Buddhism's Five Precepts can be considered as equiv-alents of Confucianism's Five Constant Virtues: Not killing but be benevolent, not stealing but be loyal to friends, not committing sexual misconduct but act ac-cording to the rites, not lying but be honest, and not tak-ing intoxicants but maintain a clear mind.
Those who observe the Five Precepts will enable their transgressions to be lessened and their good fortune in-creased. Furthermore, they will have great achievements not only in their life but also their pursuits of spiritual ac-complishments.
【Keywords：】
Five Precepts ：五戒
Buddhahood： 佛道、成佛
No Killing： 不殺生
No Stealing ：不偷盜
No Lying ：不妄語
No Sexual Misconduct ：不邪淫
No Intoxicants ：不飲酒、不吸毒
Observing precepts ：持戒
Violating precepts： 犯戒
Confucianism ：儒家
Five Constant Virtues ：五常
The Twelve Links of Dependent Origination
Where does life originate from? Where do we go after death? The Twelve Links of Dependent Origination （因緣）can help us decipher these questions. The Twelve Links of Dependent Origination are the twelve procedures in the chain of existence, illustrating the cycle of life from the past, present and to the future.1. Ignorance（無明）: "All phenomena arise from causes and conditions. All phenomena are obliterated by causes and conditions; phenomena arise when conditions are present, and cease when such conditions scatter.”（諸法因緣生，諸法因緣滅；緣聚則生，緣散則滅。）Failure to realize this truth means ignorance. Thus ignorance means not understanding the truth of how conditions arise.
2. Volitional activity（行）: Also known as behavior, it is the force generated from a sentient being's body, speech and mind, which thrusts one into the cycle of rebirth. Karma is created in one's past life time(s) due to ignorance, and this karma is volitional activity.
3. Consciousness（識）: Our ignorance from the past gives rise to karma（業), which leads us to our present life. The thought that exists at the very moment of our rebirth is called "consciousness." Consciousness is the hub of an individual's mental being. Its ability to differentiate enables phenomena and the six roots to develop, and becomes the dominator of all mental activities.
4. Name and Form（名色）: An alternative way to refer to the Five Aggregates（五蘊). Name is the spiritual part of the five aggregates that includes sensation, perception, activity and consciousness. Form is the physical part of the five aggregates, that is, the physical body. Name and form together constitute the spiritual and material part of a sentient being's life.
5. The Six Sensory Organs（六入）: Known as the "the six inner roots（內六根）," these are the eyes, ears, nose, tongue, body and mind, which processes information from the six external objects that include, form, sound , smell, taste, touch and objects of the mind (外六境).
6. Contact（觸）: This is the subjective feelings that arise when the six roots come into contact with the six objects. For example, the feelings of suffering, happiness, starvation, cold, pain or itchiness all arise under contact。
7. Sensation: Contact with pleasant objects gives rise to happiness, while contact with unpleasant objects gives rise to suffering. On the other hand, neutral feelings arise due to contact with objects that gives rise to neither happiness nor suffering.
8. Craving: The desire to grasp onto certain phenomena to one's liking such as wealth, love, one's life or fame causes craving. Craving is the cause of continuous birth and death. Desire that comes from craving evolves into clinging, which, under the presence of certain conditions, manifests the process of birth, old age and death.
9. Clinging: Clinging is the grasping of all phenomena with the self as the centre. The insistence of clinging causes the Three Kinds of Existence to arise. There are four kinds of clinging: clinging to desire, views, morals, and ideas arising from the conception of the self.
10. Becoming: Becoming can be brought forth by actions or existence. Becoming brought forth by actions means actions that are generated by the correspondence of our physical bodies, our words, and minds with the phenomena. Becoming brought forth by existence is the force of the above actions that brings sentient beings to rebirth.
11. Birth: The moment we leave our mother’s womb, we are born into this world. The ‘self’ that clings onto form, perception, mental conception, volition and the consciousness of the mind begins to interact with the physical world until this present life comes to an end.
12. Aging and Death: The physical body deteriorates until it stops breathing, and the five aggregates scatter. Impermanence finally arrives and brings forth aging and death. However, the death of the physical body does not mean the total extinction of a sentient being. The aggregate of form may be dead, but the consciousness continues into another cycle of birth and death along with ignorance and volitional activity. Only an awakened mind will put an end to the cause of karma, otherwise the circle of birth and death will continue without end, end, just like the arms of a clock. Through causation and conditions, the seeds of arising are planted. As long as the conditions of growth are present, effects are created. With cause and condition depending on each other, the Twelve Links of Dependent Origination are formed. The incessant process of causes and conditions enables the extension of life. The changes of causes and conditions, whether good or bad, allow opportunities for change in life. Be it rebirth in heaven or hell, gain or loss, rich or poor, the outcomes of life are all dependent on causes and conditions. However, causes and conditions rests in our hands. In order to create a bright and beautiful future, we must grab hold of the present, and create good causes and conditions.
【Keywords：】
The Twelve Links of Dependent Origination: 十二因緣
Basic terms
1. The character of a Bodhisattva is marked by [compassion] and [selflessness].2. Shortly after his enlightenment, the Buddha taught the [Four noble truths] to the five bhiksus in the Deer Park near Varanasi.
3. There are four basic guidelines concerning right speech that all of us can and should follow. They are [telling the truth], [being compassionate in speech], [being encouraging] and [being helpful].
4. The Noble Eightfold Path is based on the Three Learnings: [morality], [concentration] and [wisdom].
5. The Five Skandhas are [form], [sensation], [perception], [mental formation], and [consciousness].
6. [Earth] is the element of solidity. [Water] is the element of cohesion. [Fire] is the element of heat. [Air] is the element of motion. These natures of elements co-exist and are inseparable, but one may predominate over another.
7. Sentient beings travel from one life to the next, through many incarnations, in [the cycle of birth and death].
8. There are three kinds of generosity: [material], [emotional] and [Dharma generosity].
9. The five roots are [faith], [diligence], [mindfulness], [concentration] and [wisdom]. These five virtues, if practiced with determination, are called roots because they give rise to virtues.
10. The cause of suffering is [craving] for sensual desires.
11. The Buddha taught us deep [concentration], the second of the Three Learnings, to achieve purity of mind and tranquility (to overcome the inability to remain serene and at peace).
12. The [Buddha] is like a skilled physician who is able to heal the sickness of defilements. The [Dharma] is like a rightly applied medicine and the [Sangha] is like a caring nurse who administers the medicine and helps the sick restore their health.
13. [Dharma] means the natural truth of the universe that was discovered by the Buddha. Dharma is the absolute [reality] of phenomena in the world.
14. [Right Mindfulness] prevents the mind from paying attention to things in a false way.
15. When the concept of emptiness is related to the [Law of Cause and Effect], we can see that emptiness does not mean [nothingness] or [non-existence].
16. The essence of the all Buddhas' teachings is to [not commit any evils], [cultivate all that is good] and [purify one's mind].
17. Everything is [interconnected] with other things and [dependent] upon them.
18. Contemplating mind-objects means to contemplate the [Five Hindrances], [Five Aggregates] and the [Four Noble Truths].
19. [Nirvana] means cessation of suffering, cessation of delusion and cessation of birth and death.
20. [Generosity], [morality] and respect of others are some meritorious actions.
21. The Buddha taught us [wisdom], the third of the Three Learnings, to overcome our current state of ignorance.
22. The bad karmic forces caused by bodily actions are [killing], [stealing] and [sexual misconduct].
23. [Morality] is the necessary foundation for meditation and wisdom.
24. The Buddha taught us [morality], the first of the Three Learnings, to overcome our wrongdoings of the ten evil deeds.
25. The bad karmic forces caused by mind are covetousness, [ill will] and [wrong views].
26. [Right Views/Understanding] is placed first among the eight aspects of the Noble Eightfold Path because it shows us which direction to go, like a compass on a ship.
27. Instead of practicing ascetism or indulging in sensual pleasures, the Buddha taught the [Middle Way].
28. There are four ways to be a Bodhisattva. The first way is to practice the [Six Paramitas]. The second way is to learn [skillful means]. The third way is bring benefit to others and the fourth way is to seek the reward of enlightenment for oneself or others.
29. To have [Right Views/Understanding] is to have a clear understanding of Dependent Origination, the Law of Cause and Effect, Karma, the four Noble Truths and the difference between good and bad.
30. The three realms of samsara are the [desire] realm, the [form] realm and the [formless] realm.
31. The Three Dharma Seals are [Impermanence], [No self-nature] and [Nirvana].
32. The state where the causes of suffering have been eliminated is called [Nirvana].
33. Name three salient features of Buddhist teaching: [Noble Eightfold Path], [Karma] and [Four Noble Truths]. (Dependent Origination, Nirvana, Three Dharma Seals.)
34. Good begets good and bad begets bad. This is the [Law of Cause and Effect].
35. The six objects of sensory perception or 'realms' by the sense organs are [sights], [sounds], [smells], [tastes], [touch] and [thought].
36. In Dependent Origination we learn the [Twelve Links of Causation].
37. Wisdom is to know [the reality] of suffering and its nature, [the source] of suffering and what comprises [the end of suffering].
38. Use the four states of mind when studying the Dharma. They are [faith], [doubt], [awakened mind] and [no-mind].
39. The root cause of our being trapped within the cycle of birth and death is clinging to a false sense of [self] by engaging in acts of greed, anger, [ignorance], [pride] and [doubt].
40. The Noble Eightfold Path are [Right Understanding/View], [Right Thought], [Right Speech], Right Action, Right Livelihood, Right Effort, Right Mindfulness and [Right Concentration].
41. Under the Three Learnings, wisdom is [Right Understanding] and [Right Thought].
42. According to the Buddha, all phenomena of existence are [impermanent].
43. The precepts against killing, stealing and [sexual misconduct] are concerned primarily with acts of the [body], while the precept against lying is concerned primarily with [speech].
44. The Law of Cause and Effect means every action produces an [effect].
45. The last sense to leave the physical body at death is the [Alaya-vijnana] - consciousness.
46. There are four things to rely on when studying the Dharma, [Rely on the Dharma], not on people; [Rely on Wisdom], not just an accumulation of knowledge; [Rely on the Meaning of the Words], not on the words; [Rely on the Complete Meaning], not the partial meaning.
47. [Right Thought] pertains to the working of our minds and Right Speech pertains to our use of language.
48. The definition of generosity is a [mind] without clinging, that renounces its own belongings. It makes sacrifices for the well-being of others.
49. Negative traits that lead to the creation of bad karma and the perpetuation of the cycle of birth and death are called kleshas in Sanskrit. In English, they are called [defilemets], [obstructions], [impurities], [obscurations] or [harmful fixations].
50. Paramita is a Sanskrit word that literally means "[crossing over to the other shore]" or is translated as [perfection].
51. Karma is not administered by gods or demons. We are responsible for [our own actions].
52. The Buddha divided human karma into three types: karma generated by acts of body; karma generated by acts of [speech], and karma generated by acts of [mind].
53. [Cause] and [Effect] are two sides of the same coin. Every cause contains effects just as every effect contains a cause.
54. The Buddha taught us four basic contemplations to help us achieve and maintain the right minds. They are the contemplation of [uncleanness], the contemplation of [suffering], the contemplation of [impermanence] and the contemplation of [no self-nature].
55. Dharma, well expounded by the Buddha, is for enquiry and [self-realization].
56. The seven branches of enlightenment are [mindfulness], [investigation of the Dharma], diligence, [joy], easefulness, [concentration] and [equanimity].
57. The six basic defilemetns are [greed], [anger], [ignorance], [pride], [doubt], and [wrong views]. They are the source of all deluded thought and behavior.
58. Right Thought is thought that is disentangled from the three poisons of [greed], [hatred] and [ignorance].
59. Of all the six realms, the realm of [human beings] is considered the most desirable because the conditions for attaining Nirvana are best.
60. The six roots of our sense organs are [eyes], [ears], [nose], [tongue], [body] and [mind].
61. All our intentional acts produce seeds that are stored in our [Alaya-vijnana] consciousness.
62. The root cause of our being trapped within the cycle of birth and death is clinging to [a false sense of self].
63. The moral foundation of Buddha's teaching is contained i the [Five Precepts].
64. The bad karmic forces caused by [speech] are lying, [slandering], harsh words and [frivolous talk].
65. When the Buddha became enlightened under the Bodhi tree, he said, "[All sentient beings have Buddha nature]".
66. The Triple Gem means the [Buddha], the [Dharma] and the [Sangha].
67. The Sanskrit word dukkha has been translated into the English word ["suffering"].
68. The Buddha was born in [Lumbini], Nepal. In Bodhigaya, he experienced the Great [Enlightenment], which revealed the way of salvation from suffering.
69. [Kindness], [compassion], [joy] and [giving] are the four sublime natures of the mind.
70. Karmic force traps us in the cycle of birth and death in the [heavenly], [human], [asura], [hell], [hungry ghost] and [animal] realms. These are also termed the six realms of existence.
