Maitreya is the Bodhisattva anticipated by all Buddhists traditions to become the Next Buddha of this world, Jambudvīpa. Currently dwelling in the Tuṣita heaven, Maitreya awaits rebirth at that time in the distant future when Śākyamuni Buddha’s dispensation will have been completely forgotten. Depicted as both - Bodhisattva and Future Buddha, Maitreya is frequently portrayed sitting Western-style with legs pendant, sometimes with ankles crossed.

The term Buddha, literally “awakened one,” is one of many Indian epithets applied to the founder of the Buddhist religion. A Buddha is defined, first and foremost, as one who has undergone the profoundly transformative experience known as Nirvāṇa and who, as a result, will never be subject to the cycle of birth and death again. Buddhists came to believe that other such Buddhas would

The term Buddhahood (Buddhatva) refers to the unique attainment of Buddhas that distinguishes them from all other kinds of holy being. Buddhahood is described in 2 closely related ways: 1) in terms of its distinctive characteristics, and 2) in terms of Buddha “bodies.” The Indic term kāya refers to the physical body of a living being. It therefore carries the secondary meaning of a collection

The term Bodhisattva refers to a sattva (person) on a Buddhist mārga (path) in pursuit of Bodhi (awakening) or one whose nature is awakening. In the Mahāyāna tradition, a Bodhisattva is a practitioner who, by habituating himself in the practice of the Pāramitā (perfection), aspires to become a Buddha in the future by seeking complete, perfect awakening through Prajñā (wisdom) and by benefiting all sentient

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

Mainstream Buddhist Schools By several centuries after the death of the Buddha, the itinerant mendicants following his way had formed settled communities and had changed irrevocably their received methods of both teaching and praxis: Most sources agree that the first schism in early Buddhist community occurred with the separation of the Mahāsaṁghika School, or “those of the great community,” from those referred to as Sthāviras,

Pāramitā (Perfection) | Definition Pāramitā (Pāli, pāramī;) refers to the spiritual practice accomplished by a Bodhisattva. The term has been interpreted variously as meaning, for example, “perfection,” “to reach the other shore,” or “to cross over.” Traditionally, the term Pāramitā comprises 4 groups: a) the group of 6 Pāramitās; b) the group of 10 Pāramitās; c) the group of 4 Pāramitās; d) the perfections of

If one wants to accumulate wholesome kamma in this life, there are 10 bases or ways of meritorious action that produce good effects and which should be performed by all means. 1) Dana: giving charity or generosity 2) Śīla: morality i.e. observing 5 precepts, 8 or 10 precepts, etc. 3) Bhāvana: meditation i.e. both tranquillity and insight 4) reverence to elders and holy persons 5)