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42 Cards in this Set
- Front
- Back
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three watches |
The three watches encompass the three direct insights which Gotama experienced during his awakening. They included the memory of his countless previous lives, sight into the rebirth of all others according to their karma, and destruction of his spiritual taints, which led to his direct experience of Nirvana (Harvey 22). At that point, Gotama had exhausted his karma and was no longer subject to the rise and fall of samsara. Significant because the three watches explain the goal of Buddhist practice. After eons of virtuous living and deep meditation, Gotama gained direct insight into karma and Nirvana. That is the aspiration of all Buddhists. |
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stupa/cetiya |
The stupa is a burial mound which contains holy relics like items that belonged to Gotama and/or other buddhas. When Gotama died, he asked to have the remains of his body buried in 8 different stupas. The stupa’s round dome represents being ‘full’ of uplifting dhamma or truth (Harvey Ch 4). Cetiya is a term used to describe all objects which represent the Buddha. This includes the bodhi tree, dhamma wheel, and lotus flower. These symbols serve to remind people of the wise and selfless nature of the Buddha. The bodhi tree represents awakening, the dhamma wheel is a symbol form Gotama’s first sermon, and the lotus is a metaphor for an individual’s journey to enlightenment. |
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vipassana |
Vipassana means insight, which is one of the two basic qualities needed for awakening. (The other is samatha or tranquility). Insight means full understanding of the true nature of things. One of the main components to vipassana is detailed awareness of one’s body. This means constantly analyzing the flow of experience, like watching a movie in extreme slow motion, but watching the movie of your life from an objective, impersonal point of view (Harvey Ch 11). |
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tripitaka/tipitaka |
The literal translation of the term is “Three Baskets” but in practical terms the Tripitaka is the Buddhist Canon. It is a collection of texts which encompass the most fundamental teachings of Buddhism. The three parts are the vinaya (monastic code of conduct), the suttas (teachings of the Buddha) and the Abhidhamma (commentaries). The vinaya includes the paramis that monks are to perfect in order to attain arahatship or to become a boddhisattva. The suttas are conversations and sermons of the buddha. The abhidhamma is a collection of further teachings which try to apply the teachings of the buddha to more ordinary human experiences (Harvey, Appendix I). Harvey calls the Tripitaka the Pali Canon or Canon of Scriptures. |
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four visions |
The four visions are the four things that inspired Gotama to leave the comforts of his palace in search for truth (sickness, old age, death, and asceticism) (Harvey Ch 1). Gotama was never told that his mother died and he did not notice that his father was aging because he rarely ever saw him. After he saw sickness/aging/death, he also saw a samana with a peaceful smile on his face. he wondered how anyone could be content in this world of suffering. Witnessing the suffering which is life was the catalyst for the Buddha’s spiritual journey. It’s said that Gotama was sad to leave his family, but he wanted deeply to know how to resolve the sickness and mourning he saw (Harvey Ch 1). |
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jataka |
The Jataka is a collection of narratives also called ‘The Birth Stories.’ These stories tell of the many great deeds which Gotama did in his previous lives as an animal, human, or god. Buddhism is taught primarily through parables and sermons. Hence, newly ordained monks must study the Jataka (Harvey Ch 10). The Jataka serve to inspired people to emulate the Buddha’s good deeds (Harvey Ch 4). |
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alara/udaka |
According to Pali scriptures, Alara was once a teacher of Gotama. He taught Gotama how to meditate but eventually Gotama learned all that Alara had to teach. Alara stood like an ox and taught the sphere of nothingness in which the mind focuses on nothing. Later Gotama moved on and found a new teacher named Udaka. Udaka acted like a dog because he believed in the sphere of neither perception nor nonperception in which the conscious barely exists. (Lecture 2, McDaniel). Frustrated with his lack of connection with Udaka and Alara’s practices, Gotama became exhausted and went to sit under a tree. It was under that tree that Gotama achieved Awakening. It’s important to realize that Gotama was a human who had teachers just like any other monk. Gotama went through countless cycles of rebirth before he reached awakening. He worked hard, and ultimately reached the wisdom of awakening on his own, which is why he became a Buddha (as opposed to an arahat or bodhisattva). The story of Gotama also emphasizes the Buddhist belief that anyone can reach awakening if they are able to cultivate the internal qualities requisite to awakening. After Gotama reached awakening he tried to find alara and udaka to teach them what he had discovered, but they had already died. |
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kama-avacara |
The realm of sense-desire. It includes the six lowest heavens. The beings here still perceive things and can make judgments about how desirable it is. (Harvey 34) They feel emotion and they seek beauty. Even though they’re considered deities, they create drama for the sake of entertainment (like the deities of Mt.Olympus). Their desires keep them from completely escaping samsara. |
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rupa-avacara |
The realm of pure form which lies above the realm of kama-avacara. The gods who dwell here have awareness but they don’t have senses and they don’t feel desire. They are mentally more pure and sophisticated than the gods in the sense-desire realm. Still, they have other attachments which still keep them from nirvana. (Harvey 34) |
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mount sumeru (meru/kailash) |
Mount Sumeru is the center of the world. It is surrounded by all the concentric continents of the universe and the ‘vertical’ layers of reality. The realms of rebirth are not truly vertical but they’re described by Harvey in a way that makes sense to western views of heaven and hell (Harvey 35). Buddhist philosophy on the psychocosmology of the world is important because it explains the way which the world is perceived. Mount Sumeru is also used to illustrate the Buddhist ideals of time. Every 100 years, a bird which is holding a tiny silk scarf flies over the mountain and brushes the top of the mount with the scarf. The time it takes for the bird to wear down the entire mountain is equal to one kalpa. The Buddha said that the length of time he took to reach awakening, over the course of countless rebirths, was several thousand kalpas This story helps put into perspective the vastness of time and space. It also explains the Buddhist indifference toward trying to explain the origin of the universe. The universe is so old that how it began isn’t important. it isn’t relevant to us and doesn’t impact anything we do. |
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khandha/skandha (aggregate) |
Also called Aggregates, the khandhas are the five factors that make up an individual’s personality. The khandas drive desires, or in Harvey’s words, they ‘fuel grasping.’ They are: Rupa, vedana, sanna, sahnkara, vinnana. Form, feeling, cognition, constructing, perception Material, instinctual reaction, labeling, organizing, attitude forming The khandhas are non-self processes which conform to the three characteristics of all things: impermanent, painful, non-self. There is no unitary being, but each person is a cluster of changing physical and mental processes. (Harvey Ch 3). By recognizing this, we can reduce the attachment we feel to ourselves. Buddhist practices are aimed at purifying the integration of the 5 khandhas. |
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Vinaya |
The Vinaya is the code of conduct for all ordained monks. It provides guidelines for monastic discipline. (Harvey Ch 10). Each code is known as a “bond” which keeps members of the Sangha united and of the same thought. The Sangha serves as a model for the lay people to follow. They set the standard for what constitutes moral living. Hence, it’s important that the Sangha exhibits behaviors which are in accordance with the Vinaya. Even though they may seem isolated from society, they may be subject to public criticism (like the marathon monks. |
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preta/peta |
The pretas are hungry ghosts which have big stomachs full of acid but tiny mouths the size of a grain (Harvey 33). They are miserable, because they are always consumed with hunger and always thinking about how to get something to eat. They can think but they don’t have any time to dedicate to reflection . The existence of pretas highlights how fortunate humans are because humans have the most potential to reach Awakening. Humans are able to think and they also have time/ability cultivate virtues. At the same time, the pretas also remind us that the greatest potential for humans comes from deep suffering. It is often a crisis which makes the person reflect on their existence. |
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second noble truth |
The second noble truth states that the origin of dukkha is tanha (thirst or wanting). Therefore, to end suffering you must abandon wanting. There are three types of craving that the Buddha mentioned in his first sermon: Craving for sensual pleasures, craving for being, craving or non-existence (also called the desire to get rid of unpleasantness). The craving for being: “The body does not belong to anyone: it simply arises due to past karma” (Harvey 65). Another cause of dukkha is ditthi or views. Having beliefs and theories or opinions – people get upset when their beliefs are criticized or proven wrong. Clinging to ideas that are not tested by wisdom leads to pain. (Harvey CH 3) |
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Upekkha |
Upekkha means equanimity, or unwavering serenity in the face of life’s ups and downs (Harvey Ethics CH 2). Indifference, in the loving Buddhist context, means a willingness to help every being no matter what terrible things they have done. There is no true, enduring self. Hence, no person can possibly be better or worse than any other person. People just are. They cannot be inherently good or bad. Upekkha helps people practice metta and mudita without becoming overwhelmed. Empathy helps us understand others, but too much empathy can elicit emotions so strong that they ultimately cripple us from taking action. |
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"do not steal" |
This is one of the 5 precepts for lay people. However, “do not steal” is an oversimplification of the Buddha’s suggestion. A more holistic expression would be “be mindful of how you think about things and possessions.” Don’t become attached to objects. Do not overuse and waste things. Embrace simplicity and not wanting things. (Harvey 83) |
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Sila |
Sila, which means moral virtue, encompasses 3 of the 8 steps on the Noble 8-Fold path. They are: Right speech, right action, right livelihood Right speech – do not say things which are false, divisive, harsh, or frivolous Right action – do not kill, steal, or act wrongly in regard to sensual pleasures Right livelihood – do not cause others harm, do not profit from the trade of weapons/poison or other harmful things While all 8 factors are very important for leading a wholesome life in accordance with Buddhist teachings, the sila is the most practical of the 8 factors. They apply Buddhist principles to thought and behavior (Harvey CH 3). |
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Dharma-kaya |
“Kaya” means body. (Harvey 165) Dharmakaya is a material manifestation of buddhahood. The Buddha is said to have been a physical embodiment of the Dharma. But there are many other interpretations of this term. It can also mean a person or creature which a bodhisattva took on in order to dwell on earth and help others. It may refer to the collection of qualities characteristic of a buddha. It could also mean the ‘Dharma’ which is the underlying energy of the universe, the emptiness which is the true nature of things (Harvey 170). This interpretation of the Dharmakaya is an example of how Buddhist texts may interact or contradict each other. Buddhists don’t concern themselves much with consistency across texts since one of the main teachings of Gotama was to critically engage with knowledge and never accept something as is. Hence, Buddhists texts are rarely edited, they merely get passed down as they originally were. |
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bodhivrata |
___ is the vow which bodhisattvas take, dedicating their life to helping others. They choose to defer their nirvana and remain in the cycle of samsara so that they still have interaction with humans and are able to share their wisdom. The bodhisattvas must cultivate an additional 4 paramis, above and beyond that of an arahat. They fervently believe that everyone possesses an inner buddha, and they aim to help everyone unleash their intrinsic buddhahood. “Sakyamuni Buddha took up the path and promised to remain until the end of samsara so as to help beings.” (Harvey 178) |
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parami/paramita |
The parami are spiritual perfections required to become an arahat or bodhisattva. The paramis are illustrated in the Jatakas, told through the many good actions of the Buddha in previous lives (Harvey 99). The first six include generosity, virtue, patience, vigor, meditation, and wisdom. (Harvey 280). Similar to sila, the paramis provide principles for leading a wholesome life. However, Buddhism recognizes that most people do not achieve buddhahood since it is a very rare achievement that takes many eons to achieve. While nobody is inherently ‘better’ or ‘worse’ than another being, there are various levels of awakening or spiritual perfection. Since bodhisattvas must perfect 4 additional paramis, they are seen as slightly more developed than arahats. (4 extra ones: upaya, kausaya, bala, jhana.) |
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bodhicitta |
The aspiration for buddhahood (Harvey 355). Bodhi means awakening and citta means heart. It’s said to be a spontaneous wish for all sentient beings to become awakened. It is the state of mind which inspires Bodhisattvas help others above their own desire to reach nirvana. It motivates the journey to enlightenment and fuels the Bodhisattva to help others. |
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three watches
|
The three watches encompass the three direct insights which Gotama experienced during his awakening. They included the memory of his countless previous lives, sight into the rebirth of all others according to their karma, and destruction of his spiritual taints, which led to his direct experience of Nirvana (Harvey 22). At that point, Gotama had exhausted his karma and was no longer subject to the rise and fall of samsara. Significant because the three watches explain the goal of Buddhist practice. After eons of virtuous living and deep meditation, Gotama gained direct insight into karma and Nirvana. That is the aspiration of all Buddhists. |
|
|
stupa/cetiya |
The stupa is a burial mound which contains holy relics like items that belonged to Gotama and/or other buddhas. When Gotama died, he asked to have the remains of his body buried in 8 different stupas. The stupa’s round dome represents being ‘full’ of uplifting dhamma or truth (Harvey Ch 4). Cetiya is a term used to describe all objects which represent the Buddha. This includes the bodhi tree, dhamma wheel, and lotus flower. These symbols serve to remind people of the wise and selfless nature of the Buddha. The bodhi tree represents awakening, the dhamma wheel is a symbol form Gotama’s first sermon, and the lotus is a metaphor for an individual’s journey to enlightenment. |
|
|
vipassana |
Vipassana means insight, which is one of the two basic qualities needed for awakening. (The other is samatha or tranquility). Insight means full understanding of the true nature of things. One of the main components to vipassana is detailed awareness of one’s body. This means constantly analyzing the flow of experience, like watching a movie in extreme slow motion, but watching the movie of your life from an objective, impersonal point of view (Harvey Ch 11). |
|
|
tripitaka/tipitaka |
The literal translation of the term is “Three Baskets” but in practical terms the Tripitaka is the Buddhist Canon. It is a collection of texts which encompass the most fundamental teachings of Buddhism. The three parts are the vinaya (monastic code of conduct), the suttas (teachings of the Buddha) and the Abhidhamma (commentaries). The vinaya includes the paramis that monks are to perfect in order to attain arahatship or to become a boddhisattva. The suttas are conversations and sermons of the buddha. The abhidhamma is a collection of further teachings which try to apply the teachings of the buddha to more ordinary human experiences (Harvey, Appendix I). Harvey calls the Tripitaka the Pali Canon or Canon of Scriptures. |
|
|
four visions |
The four visions are the four things that inspired Gotama to leave the comforts of his palace in search for truth (sickness, old age, death, and asceticism) (Harvey Ch 1). Gotama was never told that his mother died and he did not notice that his father was aging because he rarely ever saw him. After he saw sickness/aging/death, he also saw a samana with a peaceful smile on his face. he wondered how anyone could be content in this world of suffering. Witnessing the suffering which is life was the catalyst for the Buddha’s spiritual journey. It’s said that Gotama was sad to leave his family, but he wanted deeply to know how to resolve the sickness and mourning he saw (Harvey Ch 1). |
|
|
jataka |
The Jataka is a collection of narratives also called ‘The Birth Stories.’ These stories tell of the many great deeds which Gotama did in his previous lives as an animal, human, or god. Buddhism is taught primarily through parables and sermons. Hence, newly ordained monks must study the Jataka (Harvey Ch 10). The Jataka serve to inspired people to emulate the Buddha’s good deeds (Harvey Ch 4). |
|
|
alara/udaka |
According to Pali scriptures, Alara was once a teacher of Gotama. He taught Gotama how to meditate but eventually Gotama learned all that Alara had to teach. Alara stood like an ox and taught the sphere of nothingness in which the mind focuses on nothing. Later Gotama moved on and found a new teacher named Udaka. Udaka acted like a dog because he believed in the sphere of neither perception nor nonperception in which the conscious barely exists. (Lecture 2, McDaniel). Frustrated with his lack of connection with Udaka and Alara’s practices, Gotama became exhausted and went to sit under a tree. It was under that tree that Gotama achieved Awakening. It’s important to realize that Gotama was a human who had teachers just like any other monk. Gotama went through countless cycles of rebirth before he reached awakening. He worked hard, and ultimately reached the wisdom of awakening on his own, which is why he became a Buddha (as opposed to an arahat or bodhisattva). The story of Gotama also emphasizes the Buddhist belief that anyone can reach awakening if they are able to cultivate the internal qualities requisite to awakening. After Gotama reached awakening he tried to find alara and udaka to teach them what he had discovered, but they had already died. |
|
|
kama-avacara |
The realm of sense-desire. It includes the six lowest heavens. The beings here still perceive things and can make judgments about how desirable it is. (Harvey 34) They feel emotion and they seek beauty. Even though they’re considered deities, they create drama for the sake of entertainment (like the deities of Mt.Olympus). Their desires keep them from completely escaping samsara. |
|
|
rupa-avacara |
The realm of pure form which lies above the realm of kama-avacara. The gods who dwell here have awareness but they don’t have senses and they don’t feel desire. They are mentally more pure and sophisticated than the gods in the sense-desire realm. Still, they have other attachments which still keep them from nirvana. (Harvey 34) |
|
|
mount sumeru (meru/kailash) |
Mount Sumeru is the center of the world. It is surrounded by all the concentric continents of the universe and the ‘vertical’ layers of reality. The realms of rebirth are not truly vertical but they’re described by Harvey in a way that makes sense to western views of heaven and hell (Harvey 35). Buddhist philosophy on the psychocosmology of the world is important because it explains the way which the world is perceived. Mount Sumeru is also used to illustrate the Buddhist ideals of time. Every 100 years, a bird which is holding a tiny silk scarf flies over the mountain and brushes the top of the mount with the scarf. The time it takes for the bird to wear down the entire mountain is equal to one kalpa. The Buddha said that the length of time he took to reach awakening, over the course of countless rebirths, was several thousand kalpas This story helps put into perspective the vastness of time and space. It also explains the Buddhist indifference toward trying to explain the origin of the universe. The universe is so old that how it began isn’t important. it isn’t relevant to us and doesn’t impact anything we do. |
|
|
khandha/skandha (aggregate) |
Also called Aggregates, the khandhas are the five factors that make up an individual’s personality. The khandas drive desires, or in Harvey’s words, they ‘fuel grasping.’ They are: Rupa, vedana, sanna, sahnkara, vinnana. Form, feeling, cognition, constructing, perception Material, instinctual reaction, labeling, organizing, attitude forming The khandhas are non-self processes which conform to the three characteristics of all things: impermanent, painful, non-self. There is no unitary being, but each person is a cluster of changing physical and mental processes. (Harvey Ch 3). By recognizing this, we can reduce the attachment we feel to ourselves. Buddhist practices are aimed at purifying the integration of the 5 khandhas. |
|
|
Vinaya |
The Vinaya is the code of conduct for all ordained monks. It provides guidelines for monastic discipline. (Harvey Ch 10). Each code is known as a “bond” which keeps members of the Sangha united and of the same thought. The Sangha serves as a model for the lay people to follow. They set the standard for what constitutes moral living. Hence, it’s important that the Sangha exhibits behaviors which are in accordance with the Vinaya. Even though they may seem isolated from society, they may be subject to public criticism (like the marathon monks. |
|
|
preta/peta |
The pretas are hungry ghosts which have big stomachs full of acid but tiny mouths the size of a grain (Harvey 33). They are miserable, because they are always consumed with hunger and always thinking about how to get something to eat. They can think but they don’t have any time to dedicate to reflection . The existence of pretas highlights how fortunate humans are because humans have the most potential to reach Awakening. Humans are able to think and they also have time/ability cultivate virtues. At the same time, the pretas also remind us that the greatest potential for humans comes from deep suffering. It is often a crisis which makes the person reflect on their existence. |
|
|
second noble truth |
The second noble truth states that the origin of dukkha is tanha (thirst or wanting). Therefore, to end suffering you must abandon wanting. There are three types of craving that the Buddha mentioned in his first sermon: Craving for sensual pleasures, craving for being, craving or non-existence (also called the desire to get rid of unpleasantness). The craving for being: “The body does not belong to anyone: it simply arises due to past karma” (Harvey 65). Another cause of dukkha is ditthi or views. Having beliefs and theories or opinions – people get upset when their beliefs are criticized or proven wrong. Clinging to ideas that are not tested by wisdom leads to pain. (Harvey CH 3) |
|
|
Upekkha |
Upekkha means equanimity, or unwavering serenity in the face of life’s ups and downs (Harvey Ethics CH 2). Indifference, in the loving Buddhist context, means a willingness to help every being no matter what terrible things they have done. There is no true, enduring self. Hence, no person can possibly be better or worse than any other person. People just are. They cannot be inherently good or bad. Upekkha helps people practice metta and mudita without becoming overwhelmed. Empathy helps us understand others, but too much empathy can elicit emotions so strong that they ultimately cripple us from taking action. |
|
|
"do not steal" |
This is one of the 5 precepts for lay people. However, “do not steal” is an oversimplification of the Buddha’s suggestion. A more holistic expression would be “be mindful of how you think about things and possessions.” Don’t become attached to objects. Do not overuse and waste things. Embrace simplicity and not wanting things. (Harvey 83) |
|
|
Sila |
Sila, which means moral virtue, encompasses 3 of the 8 steps on the Noble 8-Fold path. They are: Right speech, right action, right livelihood Right speech – do not say things which are false, divisive, harsh, or frivolous Right action – do not kill, steal, or act wrongly in regard to sensual pleasures Right livelihood – do not cause others harm, do not profit from the trade of weapons/poison or other harmful things While all 8 factors are very important for leading a wholesome life in accordance with Buddhist teachings, the sila is the most practical of the 8 factors. They apply Buddhist principles to thought and behavior (Harvey CH 3). |
|
|
Dharma-kaya |
“Kaya” means body. (Harvey 165) Dharmakaya is a material manifestation of buddhahood. The Buddha is said to have been a physical embodiment of the Dharma. But there are many other interpretations of this term. It can also mean a person or creature which a bodhisattva took on in order to dwell on earth and help others. It may refer to the collection of qualities characteristic of a buddha. It could also mean the ‘Dharma’ which is the underlying energy of the universe, the emptiness which is the true nature of things (Harvey 170). This interpretation of the Dharmakaya is an example of how Buddhist texts may interact or contradict each other. Buddhists don’t concern themselves much with consistency across texts since one of the main teachings of Gotama was to critically engage with knowledge and never accept something as is. Hence, Buddhists texts are rarely edited, they merely get passed down as they originally were. |
|
|
bodhivrata |
___ is the vow which bodhisattvas take, dedicating their life to helping others. They choose to defer their nirvana and remain in the cycle of samsara so that they still have interaction with humans and are able to share their wisdom. The bodhisattvas must cultivate an additional 4 paramis, above and beyond that of an arahat. They fervently believe that everyone possesses an inner buddha, and they aim to help everyone unleash their intrinsic buddhahood. “Sakyamuni Buddha took up the path and promised to remain until the end of samsara so as to help beings.” (Harvey 178) |
|
|
parami/paramita |
The parami are spiritual perfections required to become an arahat or bodhisattva. The paramis are illustrated in the Jatakas, told through the many good actions of the Buddha in previous lives (Harvey 99). The first six include generosity, virtue, patience, vigor, meditation, and wisdom. (Harvey 280). Similar to sila, the paramis provide principles for leading a wholesome life. However, Buddhism recognizes that most people do not achieve buddhahood since it is a very rare achievement that takes many eons to achieve. While nobody is inherently ‘better’ or ‘worse’ than another being, there are various levels of awakening or spiritual perfection. Since bodhisattvas must perfect 4 additional paramis, they are seen as slightly more developed than arahats. (4 extra ones: upaya, kausaya, bala, jhana.) |
|
|
bodhicitta |
The aspiration for buddhahood (Harvey 355). Bodhi means awakening and citta means heart. It’s said to be a spontaneous wish for all sentient beings to become awakened. It is the state of mind which inspires Bodhisattvas help others above their own desire to reach nirvana. It motivates the journey to enlightenment and fuels the Bodhisattva to help others. |
