Bodhicitta | Thought Of Awakening: In its most common denotation the term Bodhicitta refers to the resolution to attain Bodhi (Awakening) in order to Liberate all living beings, which defines and motivates the Bodhisattva’s Vow. The English phrase “thought of awakening” is a mechanical rendering of the Indic term Bodhicitta. The original term is signifying “thought directed at or focused on awakening,” “a resolution to

6 Higher Knowledges (Abhijñā). Abhijñā (Pāli, abhiññā; higher knowledge) refers to a stereotyped set of typically 6 spiritual powers ascribed to Buddhas and their chief disciples: The first 5 are mundane and attainable through the perfection of concentration (samādhi) in meditative trance (dhyāna; Pāli, jhāna). the 6th higher knowledge is supra-mundane and exclusively Buddhist, and attainable only through insight into the Buddhist truths, it is

Karuṇā (Compassion), along with Prajñā (Wisdom), are the two virtues universally affirmed by Buddhists: Basically, Karuṇā is defined as the wish that others be free of suffering, in contradistinction to maitrī (love; Pāli, mettā), which is the wish that others be happy. Compassion is a quality that a Buddha is believed to possess to the greatest possible degree, and that Buddhists still on the path

Merit (puṇya) is karmic virtue acquired through moral and ritual actions; it is widely regarded as the foundation of Buddhist ethics and salvation. the vast majority of Buddhist communities affirm the soteriological effects of good actions. As indicated by the term merit- making, virtue is the deliberate result of human consideration and conduct. As a moral commodity, merit is quantifiable. Merit can also be transferred

The Pali word mettā is a multi-significant term meaning loving kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. Theravada commentators define mettā as the strong wish for the welfare and happiness of others. Essentially mettā is an altruistic attitude of love and friendliness as distinguished from mere amiability based on self-interest. Through mettā one refuses to be offensive and renounces bitterness, resentment and

After His enlightenment the Buddha pondered on how profound His Dhamma was and how difficult it would be for the people to understand. Once, during the Buddha’s time, a young men humbly requested the Buddha to deliver a discourse, whereby the ordinary people could gain wealth and happiness in their present lives, as well as in the future. There at the Buddha expounded a discourse

The present text – Buddhism in Buddha’s own words – is a systematic exposition of all the main tenets of the Buddha’s Teachings presented in the Master’s own words as found in the Sutta-Pitaka of the Buddhist Pali Canon.Its chief aim is to give the reader who is already more or less acquainted with the fundamental ideas of Buddhism, a clear, concise and authentic summary

Between two opposite viewpoints of eternalism (whether absolutistic or dualistic) and annihilation-ism lies the creed of the Buddha that though there is no unchanging self (ātman), still it is not a function of matter and is not completely denuded of all causal efficacy when particular bodily embodiment ceases to exist. Negation of the soul (anātma-vāda) amounts only to this, that its entitative persistence is denied.

The general structure of Buddha’s teachings, as it was described at First Turn of Dharma Wheel, consists of 37 aspects of the path to enlightenment (sometimes called also thirty-seven steps to Enlightenment). These aspects are divided into seven categories. They are : Mindfulness, Supreme Efforts, Necessary conditions, Skills and Strengths, branches of Attainment and the Noble Eightfold Path to Enlightenment.