ChangingDestiny/glossary.html at master · etanizar/ChangingDestiny · GitHub

1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.1//EN"
	"http://www.w3.org/TR/xhtml11/DTD/xhtml11.dtd">
<html xmlns="http://www.w3.org/1999/xhtml">
<head>
	<title>Glossary</title>
	<link href="chg-dest.css" rel="stylesheet" type="text/css"/>
</head>
<body>
	<h2>Glossary</h2>

	<p><b>affinity.</b> Favorable or unfavorable relationships with others.</p>
	<p><b>affliction.</b> Condition or cause of pain, distress, and suffering which disturbs the body and mind. They can be thoughts of gain or loss, of wanting to control others, of criticism or slander. They might be worries, doubts, regrets, etc.</p>
	<p><b>Alaya Consciousness.</b> Our karma repository, the thought database from all of our past and present lives, good and bad.</p>
	<p><b>Amitabha.</b> The name of the Buddha of the Western Pure Land, primarily meaning Infinite Life and Infinite Light. To help all beings attain Buddhahood, Amitabha Buddha created the Western Pure Land, an ideal place of cultivation. Shakyamuni Buddha, the historical Buddha of our world, explained that people in our age would be immersed in afflictions and bad habits. Due to this, virtually the only hope that we have to transcend our sufferings is to properly practice the Pure Land method and thus be born into the Pure Land.</p>
	<p><b><cite>Amitabha Sutra</cite>.</b> One of the three primary Pure Land sutras. The wonders and advantages of the Western Pure Land are due to the merits of Amitabha Buddha and arise from his great vows and great deeds.</p>
	<p><b>attachments.</b> These are strong desires or cravings for family, friends, possessions, sensuous pleasures, erroneous views, life, the idea of the self as an individual, etc.</p>
	<p><b>Bodhi mind.</b> This is the goal of Mahayana Buddhism, to ultimately think of others, to uncover the innate compassion and wisdom of the true nature, and to transcend the cycle of rebirth to attain Buddhahood. The Bodhi Mind is the compassionate mind in which every thought is to attain Supreme Perfect Enlightenment for self and all others.</p>
	<p><b>Bodhisattva.</b> One who has vowed to attain Supreme Perfect Enlightenment for themselves as well as for all beings. While Buddhas symbolize our virtuous nature, Bodhisattvas and Arhats represent the virtue of practice, without which, the innate virtuous nature cannot be revealed.</p>
	<p><b>Buddha.</b> Buddha is a Sanskrit word, meaning “wisdom and enlightenment.” A Buddha is one who has reached supreme perfection both in self-realization and in helping others to attain realization. The innumerable Buddhas are not gods to be worshipped but compassionate and wise beings to be respected and emulated.</p>
	<p><b>causality (also know as cause and effect).</b> Everything that happens to us is the result of what we have thought, said, or done. What we undergo in this lifetime are the consequences of what we had done in our previous lifetimes, while what we do now will determine what we undergo in our future lifetimes.</p>
	<p><b>Constant Mindfulness of Buddha Amitabha.</b> The state in which we do not have discriminatory thoughts and attachments. At this point, the mind remembers the Buddha and does not forget him. After prolonged cultivation, we ceaselessly contemplate the Buddha.</p>
	<p><b>delusion.</b> False beliefs and views, not understanding the true reality.</p>
	<p><b>Dharma.</b> 1) The teachings of the Buddha (generally capitalized in English); 2) things, events, phenomena, everything in the universe; and 3) duty, law, doctrine.</p>
	<p><b>discriminatory thoughts.</b> Discriminatory thoughts and attachments are the root cause of why we are still subject to reincarnation. Discriminatory thoughts occur when we see others and ourselves as two.</p>
	<p><b>dust.</b> All the pollutants that contaminate our true nature. They include form, sound, scent, taste, touch, and views.</p>
	<p><b>enlightenment.</b> Generally means Supreme Perfect Enlightenment, the enlightenment of the Buddhas. It is to see one’s true nature and to comprehend the true reality.</p>
	<p><b>filial piety.</b> Filial piety has profound meanings in Buddhism. It means to take care of parents physically, mentally and to fulfill their wishes. To further extend and enhance our respect and care for our parents, we have compassion for all beings in this world.</p>
	<p><b>Five Human Relationships.</b> These principles taught by Confucius are founded on traditional moral principles. They include those between husbands and wives, parents and children, siblings, friends, political leaders and the public.</p>
	<p><b>Five Practice Guidelines.</b> 1) The Three Conditions; 2) The Six Harmonies; 3) The Three Learnings; 4) The Six Paramitas; and 5) Universal Worthy Bodhisattva’s Ten Great Vows.</p>
	<p><b>Five Precepts.</b> The Five Precepts are to not kill, steal (to take what is not given), engage in sexual misconduct, lie, or take intoxicants. The first four offenses are physical transgressions of the true nature. Whether or not we have taken the precepts, it is wrong to commit these acts. For someone who has taken the Five Precepts, this is a double violation. However, to take intoxicants is different. Only someone who has taken the precepts and then takes intoxicants will have broken this precept.</p>
	<p><b>Five Pure Land Sutras and One Treatise.</b> (1) Buddha Speaks of the <cite>Infinite Life Sutra</cite> of Adornment, Purity, Equality, and Enlightenment of the Mahayana School (<cite>Infinite Life Sutra</cite>); (2) <cite>Amitabha Sutra</cite>; (3) <cite>Visualization Sutra</cite>; (4) "Universal Worthy Bodhisattva’s Conduct and Vows", from the <cite>Avatamsaka Sutra</cite>; (5) "The Perfect Complete Realization of Great Strength Bodhisattva through Buddha Name Recitation" from the <cite>Surangama Sutra</cite>; and (6) the Rebirth Treatise.</p>
	<p><b>Forty-Eight Vows.</b> Different Bodhisattvas make different vows. Dharmakara Bodhisattva made forty-eight vows before he became Amitabha Buddha. He wished to create an ideal land for all those who wished to transcend reincarnation within the Six Realms. These beings would be born in the Pure Land as Bodhisattvas who would never regress in their practice. They would learn all the ways to help other beings transcend birth and death, and to attain Buddhahood. The reason why the Western Pure Land is so outstanding lies in the perfection of these vows.</p>
	<p><b>Four Kinds of Kindness.</b> Triple jewels, parents, teachers, all sentientbeings.</p>
	<p><b>good fortune.</b> All the goodness in one’s life. It may manifest as happiness, friends, family, health, longevity, intelligence, prosperity, position, etc. Good fortune is the benefit of the human and heaven realms, and can be carried with us from one life to another but it cannot help us to transcend reincarnation.</p>
	<p><b><cite>Infinite Life Sutra</cite>.</b> One of the three primary sutras of the Pure Land School, the <cite>Infinite Life Sutra</cite> is often called the longer <cite>Amitabha Sutra</cite>. The shorter version is called the <cite>Amitabha Sutra</cite>. The <cite>Amitabha Sutra</cite>s are unusual in that they were self-spoken. Shakyamuni Buddha, knowing that the time was right for this teaching, initiated the teaching himself. This was unusual because almost all of the teachings by the Buddha were the result of a question being raised by one of his students.</p>
	<p><b>karma.</b> A deed. Karma is divided into three types: good, bad, and neutral, that which is neither good nor bad.</p>
	<p><b>Mahayana.</b> One of the two major branches of Buddhism, it is the Bodhisattva path of helping all sentient beings to attain Enlightenment.</p>
	<p><b>merits and virtues.</b> Merits are accumulated by selflessly doing good deeds without wandering and discriminatory thoughts, or attachments, and the correction of our erroneous thoughts and behavior. Virtues arise from deep concentration and wisdom.</p>
	<p><b>One Mind Undisturbed.</b> This is the totally focused mind without any improper thoughts which is the goal in Buddhism. It is the pure mind that Pure Land practitioners achieve by single-minded concentration on “Amituofo.”</p>
	<p><b>One True Dharma Realm.</b> The ultimate state of Buddhahood without any differentiation between realms for everything is one. With differentiation, we will see ten realms; Buddhas know there is actually only one.</p>
	<p><b>phenomena.</b> Things, events, happenings: everything in the entire universe. Noumenon is the principle or essence while phenomena is the event or form. Noumenon is perceived through intuition or thought while phenomena is perceived through the senses. Noumenon is the theory as opposed to the phenomena that is reality.</p>
	<p><b>precepts.</b> In Buddhism, precepts are rules that were laid down by Shakyamuni Buddha to guide his students from erroneous thoughts, speech, and behavior. However, one need not be a Buddhist to uphold the Buddhist precepts. In the more general sense, precepts are rules or principles that prescribe a particular course of action or conduct.</p>
	<p><b>pure mind or purity of mind.</b> The mind without wandering and discriminatory thoughts, or attachments. The pure mind has no thoughts of like or dislike, favorable or unfavorable. It has no greed, anger, ignorance, arrogance, doubt, or wrong views. It is the calm mind that is no longer affected by the environment. It is the serene and natural state of all beings.</p>
	<p><b>retribution.</b> Karmic punishment from erroneous thoughts, words, or deeds.</p>
	<p><b>root of Goodness.</b> Good qualities or seeds sown in a good life to be reaped later. The ultimate benefit of deep roots of goodness for Pure Land practitioners is birth in the Western Pure Land.</p>
	<p><b>samadhi.</b> Proper enjoyment. Usually denotes the particular final stage of pure concentration and contemplation. There are many degrees and types of Samadhi.</p>
	<p><b>samsara (also known as the Six Paths).</b> Three upper realms are heavens, demi-gods, and humans. Three lower realms are animals, hungry ghosts, and hells.</p>
	<p><b>Sangha.</b> A group of four or more people who properly practice the Buddha’s teaching together, especially the Six Harmonies.</p>
	<p><b>Sanskrit.</b> A language of ancient India.</p>
	<p><b>sentient-being.</b> A living being that is self-aware and that can experience feeling or sensation.</p>
	<p><b>Six Harmonies.</b> The Six Harmonies, the second of our five practice guidelines, are the basis for harmonious interaction whether in the family, the Sangha [group of four or more people who properly practice the teachings], at work, etc. Especially for practitioners, they are: 1) To share the same views and goals, 2) To abide by the same precepts and rules, 3) To live and practice together harmoniously, 4) To accord with others and not quarrel, 5) To experience the inner peace and happiness from practicing the teachings, and 6) To share benefits harmoniously.</p>
	<p><b>Six Paramitas.</b> The fourth of the Practice Guidelines. Bodhisattvas abide by six guidelines that are called the Six Paramitas or Perfections. These teach us how to remedy our major afflictions. Giving, moral selfdiscipline, patience, diligence, meditative concentration, and wisdom.</p>
	<p><b>six senses.</b> Sight, hearing, smell, taste, touch, and thought. External.</p>
	<p><b>sutra.</b> Teaching by the Buddha, initially given verbally, later compiled, and written down by the Buddha’s students.</p>
	<p><b>Ten Great Vows of Samantabhadra Bodhisattva.</b> Samantabhadra Bodhisattva personifies the vows and conduct of the Buddhas. He is usually depicted seated on an elephant with six tusks that represent the Six Paramitas that are the fifth of the Practice Guidelines. 1) Equally respect all beings and things. 2) Praise the virtues and kindnesses of others. 3) Make offerings extensively and respectfully. 4) Feel deep remorse for our faults that obstruct us from seeing our true nature and vow not to repeat them. 5) Rejoice in every virtuous deed and do not harbor jealousy or hinder others. 6) Request those who truly practice to widely propagate the teachings. 7) Ask teachers to remain in the world and to guide us. 8) Tirelessly uphold the Buddha’s teachings in our every thought, word, and deed. 9) Accord with those who are proper and patiently wait for the opportunity that allows us to guide those who are not. 10) Dedicate the peace and happiness gained from practicing the above deeds to all living beings, hoping that they will attain the unsurpassed understanding.</p>
	<p><b>Ten Virtuous Conducts.</b> The Ten Virtuous Conducts are basic to our practice of Buddhism The Buddha grouped the Ten Virtuous Conducts into three major categories: physical, verbal, and mental to protect the three karmas of body, mouth, and mind. Physically, we are prohibited from killing, stealing, and engaging in sexual misconduct. The four verbal virtuous conducts prohibit us from lying, abusive language, bearing tales, and using seductive words. The three mental virtuous conducts prohibit us from having greed, anger, or ignorance.</p>
	<p><b>Theravada Buddhism.</b> The Path of strictly abiding by the precepts. The objective is to attain realization for him/herself. It is often called the path of the elders and is primarily practiced in Southern Asia and the west.</p>
	<p><b>Three Bad Paths.</b> Please see Six Realms.</p>
	<p><b>Three Conditions.</b> The first of the Five Practice Guidelines. The first condition embodies the practice of self-discipline. The second condition embodies the practice of deep concentration, and the third condition embodies the practice of wisdom. The First Condition is to: A) Be filial to one’s parents, B) Be respectful to one’s teachers and elders, C) Be compassionate and not kill any living beings, and D) Follow the Ten Virtuous Conducts. The Second Condition is to: E) Take the Three Refuges, F) Abide by the precepts, laws and customs, and G) Conduct oneself in a proper and appropriate manner. The Third Condition is to: H) Give rise to the Bodhi mind, I) Deeply believe in the Law of Causality, J) Recite and uphold Mahayana sutras, and K) Encourage others to advance on the path to Enlightenment.</p>
	<p><b>Three Dharma Ages.</b> The Dharma Perfect Age began with Shakyamuni Buddha’s demise and lasted five hundred years, during which Enlightenment was often attained. The Dharma Semblance Age began after that and lasted one thousand years, during which Enlightenment was seldom attained. The Dharma Ending Age that we are now in began after that and will last for ten thousand years during which Enlightenment will rarely be attained.</p>
	<p><b>Three Karmas.</b> Created by our body, mouth, and mind.</p>
	<p><b>Three Learnings, Threefold Learning.</b> The third of the Practice Guidelines. Moral self-discipline or precepts keeping leads to deep concentration that gives rise to wisdom. The Three Learnings are the fourth of our five practice guidelines. To practice according to the teachings is selfdiscipline; when our minds are settled and focused on one method of cultivation, we will have deep concentration and with deep concentration, we will uncover our innate wisdom</p>
	<p><b>Three Relationships.</b> These three relationships taught by Confucius are among humans, among humans and spirits, and among humans and the nature.</p>
	<p><b>true nature.</b> Our original, true self that we still have, but is which is currently covered by deluded thoughts and evil karma. In essence, since we have the same true nature as Buddhas have, we are equal to the Buddhas. Once we break through our delusion, we will uncover this true nature and attain Supreme Enlightenment. virtues. See Merits.</p>
	<p><b><cite>Visualization Sutra</cite>.</b> The third of the primary sutras of the Pure Land School. In the <cite>Visualization Sutra</cite>, we learn that when Queen Vaidehi suffered from overwhelming family misfortune, she bitterly said to Buddha Shakyamuni: “Life is filled with suffering. Is there not a place without it? I wish to live in such a world.” Shakyamuni Buddha displayed for her all the Buddha lands in the universe. After seeing all the worlds, she herself chose the Western Pure Land and vowed to be born into that world. Concerned about those who would come after her and be unable to learn directly from the Buddha, she asked on their behalf how to achieve rebirth into the Pure Land.</p>
	<p><b>wandering thoughts.</b> Afflictions that cloud our true nature. To have no wandering thoughts means to have absolute proper and virtuous thoughts, not that our minds are empty of all thoughts. As ordinary beings, we use an illusory mind, the mind that arises and ceases, and that has wandering thoughts. Enlightened beings use the true mind that constantly dwells on truth. They do not have wandering thoughts but deep concentration, the state without discriminatory wandering thoughts or attachments.</p>
	<p><b>Western Pure Land.</b> The world created by Amitabha Buddha, which is an ideal place of cultivation, for those who are born there are no longer subject to reincarnation.</p>
</pre>
</body>
</html>