Cosmology | Buddhism

Buddhist Cosmology Overview

Although the earliest Buddhist texts of the Mainstream Buddhist schools - the Nikāyas or Āgamas (4th-3rd century B.C.E.) - do not set out a systematic cosmology, many of the ideas and details of the developed cosmology of the later traditions are, in fact, present in these texts. The early ideas and details are elaborated in the later texts of systematic Buddhist thought, the Abhidharma (3rd-2nd

Gautama Buddha | Miracles

The Miracles of Gautama Buddha refers to supernatural feats and abilities attributed to Gautama Buddha by the Buddhist scriptures. The feats are mostly attributed to supranormal powers gained through meditation, rather than divine miracles. Stories of Gautama Buddha's miracles include miraculous healings, teleportation, creating duplicates of himself, manipulation of the elements, and various other supernatural phenomena. Miracles in Mahāyāna Sūtras play a more direct role

Miracles in Buddhism

Paradigmatic miracles occur in accounts of the life of the Buddha, well-known wherever Buddhism is practiced. As a Buddha Śākyamuni was believed to possess the standard set of supernormal powers accruing to those of high spiritual attainments, including - the power to know details of his previous lives, - the ability to see the past lives of others, - the power to read minds, the

Nirvana and Religion | Early Buddhism 4

What then is nirvana—the final goal of all spiritual endeavour? A Buddha or an Arhat attains nirvana with residue (upādhi-śeṣa) here below—becomes a Jīvan-mukta,his body continues to function till death, but his soul ceases to acquire new karma.When the body drops off, he attains nirvana without residue (anupādhi-śeṣa) as no fresh embodiment takes place.

Rebirth, also called transmigration and reincarnation, is the belief common to all Buddhist traditions that birth and death occur in successive cycles driven by: 1. Ignorance (avidya), 2. Desire (tṛṣṇā), and 3. Hatred (dveṣa). The cycle of rebirth, termed Saṁsāra, is beginningless and on-going, and it is determined by the moral quality of a person’s thoughts and Karma (Action). The effects of good moral actions

The term Karma, which literally means “action,” is frequently used in the context of what can be called the doctrine of Karma: The Law of Kamma is a fundamental doctrine in Buddhism: Although this belief was prevalent in India before the advent of the Buddha, it was the Buddha who explained and formulated this doctrine in its complete form, which we have today.

Ālaya-Vijñāna | Storehouse Consciousness

Ālaya-Vijñāna is the Sanskrit term denoting, roughly, “storehouse” consciousness, a conception of unconscious mental processes developed by the Yogācāra school of Indian Buddhism in the 3-5th centuries CE. Ālaya-Vijñāna appears in such “Yogācāra” scriptures as the Saṁdhi-nirmocana Sūtra and the Laṅkāvatāra Sūtra, but is most systematically treated in the scholastic treatises of Asaṅga (c. 315-390) and Vasubandhu (c. mid-4th to mid-5th centuries).

Pure Lands of Buddhas

The English term Pure Land is used as a handy equivalent for the East Asian notion of a purified Buddha-field, a large extent of space made pure and beautiful by the presence of a Buddha or Bodhisattva. In its specific usage the phrase “the Pure Land” is one such purified world, the Buddha-field of the Buddha Amitābha. Called Buddha-fields (Buddhakṣetra), these worlds are made beautiful


Māra, whose name literally means “death” or “maker of death,” is the embodiment of lust, greed, false views, delusion, and illusion. He is a virtually ubiquitous presence in Buddhist texts from the earliest accounts of the Buddha’s Enlightenment on: Māra stands as an active antagonist of the Buddha and his followers, as well as a powerful metaphor. Paradigmatically, Māra attempts to stop the Buddha in


The Sanskrit term Mahāsiddha (“great master of spiritual accomplishment” or “great adept”) and the simpler, near synonymous form siddha (adept) refer to an individual who has achieved great success in tantric meditation. Buddhist traditions mainly associate siddhas with the transmission of tantric instructions. They are especially important for the Buddhist schools of Nepal and Tibet, there are 84 Mahāsiddhas, founders of tantric lineages still in