The three practice areas
sīla – morality, ethical conduct
samādhi – concentration, control over the mind
paññā – wisdom, insight that purifies the mind
The Triple Gem (tiratana)
Buddha – anyone who has attained enlightenment
Dhamma – the law of nature; the teachings of an enlightened person; the path that leads to liberation
Sangha – anyone who has purified their mind through the practice of Dhamma and whose exemplary way of life is a source of inspiration for others
The three roots of all mental impurities
rāga/lobha – desire
dosa – aversion
moha – ignorance
The Noble Eightfold Path (ariya aṭṭhaṅgika magga)
sammā-vācā – right speech
sammā-kammanta – right action
sammā-ājīva – right livelihood
sammā-vāyāma – right effort
sammā-sati – right mindfulness, right awareness
sammā-samādhi – right concentration
sammā-sankappa – right thought
sammā-ditthi – right understanding
nibbāna – the unconditioned; the ultimate reality that is beyond mind and matter (Sanskrit: nirvāna)
The three types of wisdom
suta-mayā paññā – heard wisdom, i.e. received or acquired wisdom
cintā-mayā paññā – intellectual understanding
bhāvanā-mayā paññā – wisdom based on one’s own experience
The three Properties of Being (tilakkhaṇa)
anicca – impermanence
anattā – non-self
dukkha – suffering
kamma – deed, action, especially an action committed by oneself that will have an effect on one’s own future (Sanskrit: karma)
The Four Noble Truths (ariya-sacca)
dukkha-sacca – the truth of suffering
samudaya-sacca – the truth of the cause of suffering (desire, craving)
nirodha-sacca – the truth of the cessation of suffering
magga-sacca – the truth of the path leading to the cessation of suffering
The five aggregates that characterise a human Being (pañcakhandha)
rūpa – matter, the physical body, which is composed of subatomic particles (kalāpa)
viññāna – consciousness, awareness, non-judgmental perception
saññā – recognition, re-recognition, evaluative perception
vedanā – sensation
sankhāra – reaction; mental conditioning
The four elements (dhātu)
pathavī – earth (solidity, weight)
āpo – water (liquidity, cohesion)
vāyo – air (gaseousness, movement)
tejo – fire (temperature)
The four right strivings (pādhana)
cattāro sammappadhānā
- Striving for guarding, restraint (samvara-p.)
- Striving for abandoning (pahāna-p.)
- Striving for development (bhāvanā-p.)
- Striving for maintainance (anurakkhana p.)
The factors of enlightenment (bojjhaṅgā)
The word bojjhaṅga is composed of the words bodhi (“awakening, enlightenment, knowledge, insight”) and aṅga (“limbs”). When we speak of bojjhaṅgā, we refer to the following seven factors:
Mindfulness (sati-sambojjhaṅga)
Dhamma investigation (dhammavicaya-sambojjhaṅga)
Willpower, effort (vīriya-sambojjhaṅga)
Rapture, joy (pīti-sambojjhaṅga)
Tranquility, calmness (passaddhi-sambojjhaṅga)
Concentration, focus (samādhi-sambojjhaṅga)
Equanimity (upekkha-sambojjhaṅga)
The five hindrances or enemies (pañca nīvaraṇāni)
kāmacchanda – desire
vyāpāda – aversion
thīna-middha – mental and physical sluggishness
uddhacca-kukkucca – restlessness, tension
vicikicchā – agonising doubt
pañca indriyāni and pañca balāni
In terms of their nature, the five indriyāni and the five balāni are identical, but they are understood to differ in function.
The same quality is called an indriya whilst it is still in a dormant state of development, and a balā once it is fully developed, stable and unshakeable.
The five spiritual faculties (indriya)
saddhā – confidence
viriya – effort
sati – mindfulness, awareness
samādhi – concentration
paññā – wisdom
The five strengths or friends (balā)
saddhā – confidence
viriya – effort
sati – mindfulness, awareness
samādhi – concentration
paññā – wisdom
The four causes for the arising of matter
Nourishment
Environment/atmosphere
A present mental reaction
A previous reaction of the mind
The four qualities of a pure mind (brahmavihara)
mettā – selfless love, loving kindness, benevolence
muditā – compassionate joy
karunā – compassion
upekkhā – equanimity
Satipaṭṭhāna Sutta
There are two discourses of the Buddha in the Pali Canon that constitute the systematic exposition of Vipassana meditation (vipassanā-bhāvanā).
Satipaṭṭhāna Sutta– The Discourse on the Establishing of the Awareness- (MN-Majjhima Nikaya 10)
Mahāsatipaṭṭhāna Sutta– The great Discourse on the Establishing of the Awareness- (DN-Dīgha Nikāya 22)
For this reason, the term “satipaṭṭhāna” is closely associated with “Vipassana meditation.”
The four Satipaṭṭhānā
kāyānupassanā – observing the body
vedanānupassanā – observing bodily sensations
cittānupassanā – observing the mind
dhammānupassanā – observing the contents of the mind
The ten Perfections (pāramī, pl. pāramiyo)
nekkhamma – renunciation
sīla – morality, ethical conduct
viriya – effort, endeavour
khanti – tolerance, forbearance
sacca – sincerity, truthfulness
adhitthāna – strong determination
paññā – wisdom
upekkhā – equanimity
mettā – selfless love
dāna – giving, charity
bhavatu sabba mangalam – May all beings be happy!
sādhu sādhu sādhu – well said, well done; we agree, we share this wish
The thirty-seven requisites of enlightenment (bodhipakkhiya-dhammā)
bodhipakkhiya-dhammā: the thirty-seven ‘things pertaining to enlighten ment’, or ‘requisites of enlightenment’ comprise the entire doctrines of thee Buddha.
They are:
- The four foundations of mindfulness (satipaṭṭhāna, q.v.)
- The four right efforts (see padhāna)
- The four roads to power (iddhi-pāda, q.v.)
- The five spiritual faculties (indriya; see bala)
- The five spiritual powers (bala, q.v.)
- The seven factors of enlightenment (bojjhaṅga, q.v.)
- THe Noble Eightfold Path (see magga)
In M. 77 all the thirty-seven bodhipakkhiya-dhammā are enumerated and
explained though not called by that name. A detailed explanation of them is
given in Vism. XXII. In S.XLVII, 51, 67, only the five spiritual faculties (indriya)
are called bodhipakkhiya-dhammā; and in the Jhāna Vibhaṅga, only the seven
factors of enlightenment (bojjhaṅga).
See The Requisites of Enlightenment, by Ledi Sayadaw (Wheel 169/172).
(Nyanatiloka Thera, Buddhist Dictionnary, S.55, 2004 BPS Inc.)
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