Hinayana"Hīnayāna" is a Sanskrit term that was at one time applied collectively to the Śrāvakayāna and Pratyekabuddhayāna paths of Buddhism. This term appeared around the first or second century. Hīnayāna was often contrasted with Mahāyāna, which means the "great vehicle". Early Western scholars fell into using the term Hīnayāna to describing the early doctrine of Buddhism (with Mahāyāna following later). Modern Buddhist scholarship has deprecated the pejorative term, and instead uses the term Nikaya Buddhism to refer to early Buddhist schools.
Four Noble TruthsIn Buddhism, the Four Noble Truths (चतुरार्यसत्यानि; caturāriyasaccāni; "The Four Arya Satya") are "the truths of the Noble Ones", the truths or realities for the "spiritually worthy ones". The truths are: dukkha ('not being at ease', "suffering," from dush-stha, "standing unstable,") is an innate characteristic of the perpetual cycle (samsara, wandering) of grasping at things, ideas and habits; samudaya (origin, arising, combination; "cause"): dukkha (unease) arises simultaneously with taṇhā ("craving, desire or attachment, thirst).
BodhisattvaIn Buddhism, a bodhisattva (ˌboʊdiːˈsʌtvə ; 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯) or bodhisatva is a person who is on the path towards bodhi ('awakening') or Buddhahood. In the Early Buddhist schools, as well as modern Theravāda Buddhism, bodhisattva (Pāli: bodhisatta) refers to someone who has made a resolution to become a Buddha and has also received a confirmation or prediction from a living Buddha that this will be so. In Mahāyāna Buddhism, a bodhisattva refers to anyone who has generated bodhicitta, a spontaneous wish and compassionate mind to attain Buddhahood for the benefit of all sentient beings.
AnattāIn Buddhism, the term anattā (Pali: अनत्ता) or anātman (Sanskrit: अनात्मन्) refers to the doctrine of "non-self" – that no unchanging, permanent self or essence can be found in any phenomenon. While often interpreted as a doctrine denying the existence of a self, anatman is more accurately described as a strategy to attain non-attachment by recognizing everything as impermanent, while staying silent on the ultimate existence of an unchanging essence.
Middle WayThe Middle Way (; ) as well as "teaching the Dharma by the middle" (majjhena dhammaṃ deseti) are common Buddhist terms used to refer to two major aspects of the Dharma, that is, the teaching of the Buddha. The first phrasing (with "paṭipadā"), refers to a spiritual practice that steers clear of both extreme asceticism and sensual indulgence. This spiritual path is defined as the Noble Eightfold Path that leads to awakening.
Svatantrika–Prasaṅgika distinctionThe Svātantrika–Prāsaṅgika distinction is a doctrinal distinction made within Tibetan Buddhism between two stances regarding the use of logic and the meaning of conventional truth within the presentation of Madhyamaka. Svātantrika is a category of Madhyamaka viewpoints attributed primarily to the 6th-century Indian scholar Bhāviveka. Bhāviveka criticised Buddhapalita’s abstinence from syllogistic reasoning in his commentary on Nāgārjuna.
Tathāgatagarbha sūtrasThe Tathāgatagarbha sūtras are a group of Mahayana sutras that present the concept of the "womb" or "embryo" (garbha) of the tathāgata, the buddha. Every sentient being has the possibility to attain Buddhahood because of the tathāgatagarbha. This concept originated in India but was a major influence in the development of East Asian Buddhism, where it was equated with the concept of Buddhadhātu, "buddha-element" or "buddha-nature". The Tathāgatagarbha sūtras include the Tathāgatagarbha Sūtra, Śrīmālādevī Siṃhanāda Sūtra, Mahāyāna Mahāparinirvāṇa Sūtra and the Aṅgulimālīya Sūtra.
AryadevaĀryadeva (fl. 3rd century CE) (; , Chinese: 提婆 菩薩 Tipo pusa, meaning Deva Bodhisattva), was a Mahayana Buddhist monk, a disciple of Nagarjuna and a Madhyamaka philosopher. Most sources agree that he was from "Siṃhala", which some scholars identify with Sri Lanka. After Nagarjuna, he is considered to be the next most important figure of the Indian Madhyamaka school. Āryadeva's writings are important sources of Madhyamaka in East Asian Buddhism. His Catuḥśataka (Four Hundred Verses) was influential on Madhyamaka in India and China and his *Śataka (Bailun, 百論, T.
Da zhidu lunThe Dà zhìdù lùn (abbreviated DZDL), (Chinese: 大智度論, Wade-Giles: Ta-chih-tu lun; Japanese: Daichido-ron (as in Taishō Tripiṭaka no. 1509); The Treatise on the Great Prajñāpāramitā) is a massive Mahāyāna Buddhist treatise and commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (The Sūtra of Transcendental Wisdom in Twenty-five Thousand Lines). The title has been reconstructed into Sanskrit as Mahāprajñāpāramitopadeśa. and Mahāprajñāpāramitāśāstra. It is an encyclopedic compendium or summa of Mahayana Buddhist doctrine.
BuddhapālitaBuddhapālita (; , fl. 5th-6th centuries CE) was an Indian Mahayana Buddhist commentator on the works of Nagarjuna and Aryadeva. His Mūlamadhyamaka-vṛtti is an influential commentary to the Mūlamadhyamakakarikā. Buddhapālita's commentarial approach works was criticised by his contemporary Bhāviveka, and then defended by the later Candrakīrti (c. 600–650). Later Tibetan scholasticism (11th century onwards) would characterize the two approaches as the prasaṅgika (Buddhapālita-Candrakīrti) and svatantrika (Bhāviveka's) schools of Madhyamaka philosophy (but these terms do not appear in Indian Sanskrit sources).
