The Four Noble Truths 1. Dukkha exists – unsati­sfa­cto­riness, suffering, discon­tent, stress (to be Invest­igated)

2. The cause or origin of dukkha is craving (tanha­-lit. thirst) or clinging (to be Abandoned)

3. Dukkha ceases with the relinq­uis­hment of that craving (to be Realized)

4. The path leading to the cessation of dukkha is the Noble Eightfold Path (to be Developed) The Eightfold Path (ariya­-magga) Wisd­om/­Dis­cer­nment (pañña)

1. Wise or Right View/U­nde­rst­anding (samma­-di­tthi)

2. Wise or Right Intent­ion­/Re­solve (sammá­-sa­nkappa)

Virtue (sila)

3. Wise or Right Speech (sammá­-vácá)

4. Wise or Right Action (sammá­-ka­mmanta)

5. Wise or Right Livelihood (sammá­–ájíva)

Conc­ent­rat­ion­/Me­dit­ation (samad­hi)

6. Wise or Right Effort (samma­-va­yama)

7. Wise or Right Mindfu­lness (samma­-sati)

8. Wise or Right Concen­tration (samma­-sa­madhi) Three Charac­ter­istics of Existence 1. Impe­rma­nence (anicca)

2. Unsa­tis­fac­tor­iness (dukkha)

3. Not-self (anatta) – empty of inherent existence; not “me”, “myself”, nor “what I am” Nirvana is attained when we are at peace with the three princi­ples. Three Pillars of Dhamma (dharma) 1. Gene­rosity (dana)

2. Moral restraint (sila)

3. Medi­tation (bhava­na) – consists of Concen­tration (samadhi) & Mindfu­lness (sati) Grounds for Making Merit Three Poison­s/D­efi­lements (Kilesas) 1. Greed (lobha) – mindfu­lness transforms this into Faith

2. Aver­sio­n/h­atred (dosa) – mindfu­lness transforms this into discri­min­ating Wisdom

3. Delusion (moha) – mindfu­lness transforms this into Equanimity (Kilesas – lit. torments of the mind) Three Refuges (Triple Gem, Three Jewels) 1. Buddha – both the historical Buddha and one’s own innate potential for Awakening

2. Dhamma – the Buddha’s teaching of liberation and the ultimate Truth towards which it points

3. Sangha – the monastic community, those who have achieved at least some degree of Awakening, and more recently the community of followers of the Buddhist path (tradi­tio­nally called the Parisa) Three Types of Dukkha 1. Dukkha as pain (dukkh­a–d­ukk­hata) – body or mental pain

2. Dukkha that is inherent in formation (sankh­ara­-du­kkh­ata) – mainte­nance of body and things, oppressive nature of continuous upkeep

3. Dukkha of change (vipar­ina­ma-­duk­kha­ta) – pleasant and happy conditions in life are not permanent Success (Iddhi­pada) 1. Desire (chanda)

2. Pers­ist­enc­e/E­ner­gy/­Effort (viriya)

3. Inte­ntion, Mind, Though­tfu­lness (citta)

4. Inve­sti­gat­ion­/Di­scr­imi­nation (vimamsa or panna) Four Brahma­-vi­haras (Highest Attitu­des­/Em­otions) 1. Lovi­ngk­ind­ness, good-will (metta­):: Near enemy – attach­ment; far enemy – hatred.

2. Comp­assion (karun­a): Near enemy – pity; far enemy – cruelty

3. Symp­athetic joy, Apprec­iation (mudit­a), joy at the good fortune of others: Near enemy – compar­iso­n,h­ypo­crisy, insinc­erity, joy for others but tinged with identi­fic­ation (my team, my child); far enemy – envy

4. Equa­nimity (upekk­ha): Near enemy – indiff­erence; far enemy – anxiety, greed Heavenly or sublime abodes (best home). Near enemy is a quality that can masquerade as the original, but is not the original. Far enemy is the opposite quality. Four Founda­tions of Mindfu­lness 1 Mind­fulness of the body (kaya)

2. Mind­fulness of feeling (vedana) - pleasant, unplea­sant, neutral; initial reactions to sensory input

3. Mind­fulness of mind/c­ons­cio­usness (citta), of the mind-s­tates, moods (greed, aversion, delusion and their opposites)

4. Mind­fulness of mind object­s-m­ental events (dharm­as); Five categories of dhammas: Five hindra­nces, Five aggreg­ates, 6 sense bases, Seven factors of enligh­ten­ment, Four Noble Truths Four Form Jhanas (rupa jhanas) Four Form Jhanas (rupa jhanas) or Meditative Absorp­tions

1. First Jhana, charac­terized by intense pleasure, has five jhanic factors: applied thought (vittaka), sustained though­t(v­icara), joy (piti), happiness (sukha), one-po­int­ednesss (ekkagata)

2. Second Jhana, charac­terized by joy, has 3 factors: joy (piti), happiness (sukha) , and one–po­int­edness (ekkagata)

3. Third Jhana, charac­terized by conten­tment, has 2 factors: conten­tment and one-po­int­edness (ekkagata)

4. Fourth Jhana, charac­terized by equanimity and stillness, has 1 factor: one-po­int­edness (ekkagata) Four Form Jhanas (rupa jhanas) or Meditative Absorp­tions Four Heavenly Messengers 1. An old person

2. A sick person

3. A corpse

4. A wandering monk Four Right Efforts (samma­ppa­dhana) 1. Not to let an unwhol­eso­me- unskillful thought arise, which has not yet arisen­-Gu­arding

2. Not to let an unwhol­esome - unskillful thought continue, which has already arisen­-Ab­andon

3. To make a wholes­ome - skillful thought arise, which has not yet arisen­-De­velop

4.To make a wholes­ome - skillful thought continue, which has already arisen­-Su­stain Four Taints Obstru­ctions to Enligh­tenment (most suttas don’t include the 4th taint)

1. Attachment to sensuality

2. Aattac­hment to existe­nce/to becoming

3. Ignorance of the dhamma (of the way things are)

4. Attachment to opinio­ns/­views

­ ­ ­ ­(most Suttas do not include this one-Ab­hid­hamma does) Four Taints, effluents, intoxi­cants, fermen­tat­ions, cankers,

defile­ments (asavas) Five Aggregates (khandhas or skandas or heaps) Physical and mental components of the person­ality (ego) and of sensory experience in general

1. Form­/ph­ysical phenomena, body (rupa )

2. Feeling (vedana ) pleasant, unplea­sant, neutral. Feelings arise when there is contact between the 6 internal organs and the 6 external objects: (eye, ear, nose, tongue, body, mind & corres­pon­ding: sight, sound, odor, taste touch, mental object)

3. Perc­eption (sañña) – recogn­ition

4. Mental Formations (sankh­ara) – includes mental states, emotions, volition (fabri­cat­ions)

5. Cons­cio­usness (viñña­na) – grasps the charac­ter­istics of the 6 external objects Five Faculties (indriya) Faith & Wisdom balance each other, as do Energy & Concen­tra­tion.

The Five Faculties are ‘contr­olling’ faculties because they control or master their opposites.

1. Faith (saddha) – controls doubt

2. Ener­gy/­Eff­ort­/Pe­rsi­stence (viriya) – controls laziness

3. Mind­fulness (sati) – controls heedle­ssness

4. Conc­ent­ration (samad­hi) – controls distra­ction

5. Wisdom (panna) / Discer­nment – controls ignorance Five Faculties (indriya) and Five Strengths or Powers

The faculties and powers are two aspects of the same thing. Five Hindrances (Nivarana) 1. Sensual Desire (kámac­cha­nda)

2. Aversion or Ill-will (vyápá­da)

3. Slee­pin­ess – sloth (thina), torpor (middha), sluggi­shness

4. Rest­les­sness – worry about the future, regret of the past, anxiety (uddha­cca­-ku­kkucca)

5. Doubt (vicik­icc­há) (skeptical doubt)

Five Precepts To refrain from killing

To refrain from stealing (taking that which is not offered)

To refrain from sexual misconduct

To refrain from lying, harsh speech, idle speech, and slander

To refrain from taking intoxi­cants that cloud the mind and cause heedle­ssness Five Daily Recoll­ections 1. I am of the nature to grow old; I cannot avoid aging.

2. I am of the nature to become ill or injured; I cannot avoid illness or injury

3. I am of the nature to die; I cannot avoid death.

4. All that is mine, dear and deligh­tful, will change and vanish.

5. I am the owner of my actions;

­ ­ ­ I am born of my actions;

­ ­ ­ I am related to my actions;

­ ­ ­ I am supported by my actions;

­ ­ ­ Any thoughts, words or deeds I do, good or evil, those I will inherit. Five Things that lead to Awakening 1. Admi­rable friends

2. Sila (morality, virtue)

3. Hearing the dharma

4. Exer­tion. Effort in abandoning unskillful qualities and cultiv­ating skillful ones

5. Awar­eness of Imperm­anence (anicca) – Insight into imperm­anence Six Senses Seeing, Hearing, Smelling, Tasting, Touching, Thinking The Ten Perfec­tions (Pāramitā) 1. Gene­rosity (dana)

2. Morality (sila) - virtue, integrity

3. Renu­nci­ation (nekkh­amma)

4. Wisdom (pañña)

5. Ener­gy/­Str­ength (viriya) - effort

6. Patience (khanti)

7. Trut­hfu­lness (sacca)

8. Reso­lution – determ­ination (adhit­tha­na)

9. Lovi­ngk­indness (metta)

10.E­qua­nimity (upekk­ha) Ten qualities leading to Buddhahood Seven Factors of Enligh­tenment (bojjh­anga) Neut­ral

1. Mind­fulness (sati) - Arousing

2. Inve­sti­gation of Phenomena (dhamma vicaya) - Wisdom Factor: seeing anicca, anatta, dukkha; how mind body operates

3. Ener­gy/­Effort (viriya)

4. Rapture, Joy-in­tense interest in object (piti) - Calming

5. Calm­/Tr­anq­uility (passa­ddhi)

6. Conc­ent­ration (samad­hi)

7. Equa­nimity (upekk­ha) Three arousing, Three calming, mindfu­lness is neutral Eight Worldly Dhammas (Condi­tions, Concerns) These conditions are inconstant & imperm­anent.

•Gain & Loss

•Ple­asure & Pain

•Praise & Blame

•Fame & Disrepute (statu­s/d­isg­race) Ten Fetters (samyo­jana) 1. Self­-id­entity beliefs

2. Doubt

3. Clinging to rites & rituals

4. Sensual craving

5. Ill will

6. Atta­chment to the form

7. Atta­chment to formless phenomena

8. Conc­eit (mána, literally measur­ing-as measuring oneself and comparing to others)- (a subtle sense of self)

9. Rest­les­sness

10. Igno­rance (with regard to the Four Noble Truths) Four Stages of Enligh­tenment 1. The Stream­-en­terer (sotap­anna) - has eradicated the first three fetters; will be enligh­tened in Seven lives or less (cogni­tive, unders­tan­ding)

2. The Once-r­eturner (sakad­aga­mi) has eradicated the first three & weakened the fourth and fifth (affec­tive, emotional)

3. The Non-re­turner (anaga­mi) has eradicated the first five fetters

4. The Arahat has eradicated all ten fetters. (trans­cen­den­t-has eliminated attachment to altered states) Note: The first 3 fetters are cognitive (under­sta­nding), the next 2 are affective (emoti­onal), the last 5 are Transc­endent Twelve Links of Dependent Origin­ation The doctrine of the condit­ion­ality of all physical & mental phenomena; how ignorance conditions old age,di­sease and death

From ignorance (avijja) come karma format­ion­s/f­abr­ica­tio­ns/­vol­itional formations (sankhara)

From karma formations comes consci­ousness (viññana)

From consci­ousness comes mind and matter (nama-­rupa)

From mind and matter come the six senses (salay­atana)

From the six senses comes contact (phassa)

From contact comes feeling (vedana)

From feeling comes craving (tanha)

From craving comes clinging (upadana)

From clinging comes becomi­ng/­exi­stence (bhava)

From becomi­ng/­exi­stence comes birth (jati)

From birth, then aging & death Twelve Links of Dependent Origin­ation-

Dependent Co-arising (Patic­ca-­Sam­uppada) Twelve Links of Transc­end­ental Dependent Arising Twelve Links of Transc­end­ental Dependent Arising

1. Suff­ering (dukkha)

2. Faith (saddha)

3. Joy (pamoj­ja)

4. Rapture (piti)

5. Tran­quility (passa­ddhi)

6. Happ­iness (sukha)

7. Conc­ent­ration (samad­hi)

8. Know­ledge & vision of things as they are (yatha­bhu­tañ­ana­das­sana)

9. Dise­nch­antment (nibbi­da)

10. Dispassion (viraga)

11. Emanci­pation (vimut­ti)

12. Know­ledge of destru­ction of the cankers (asava­kkhaye ñana) This continues from the 12 “mundane” links of dependent origin­ation, the last one being dukkha (or suffering) instead of “birth, aging and death”. 37 Factors of Enligh­tenment 37 Factors of Enligh­tenment or Wings of Awakening

(bodhi­pak­khi­ya-­dhammá) The set of teachings that the Buddha himself said formed the heart of his message:

•Four Founda­tions of Mindfu­lness (satip­att­hana)

•Four Right Efforts (samma­ppa­dhana)

•Four Bases of Power (iddhi­pada)

•Five Faculties (indriya)

•Five Strengths (bala)

•Seven Factors of Enligh­tenment (bojjh­anga)

•Eight Fold Path (ariya­-magga) 37 Factors of Enligh­tenment or Wings of Awakening

(bodhi­pak­khi­ya-­dhammá) Five NIKAYAS (Disco­urses) 1. Digha Nikaya – The “Long” Discourses

Consists of 34 suttas, including the Maha-s­ati­pat­thana Sutta (The Greater Discourse on the Founda­tions of Mindfu­lne­ss-­DN22), the Samaññ­aphala Sutta (The Fruits of the Contem­plative Life-DN2), the Maha-p­ari­nibbana Sutta (The Buddha’s Last Days-DN16)

2. Majjhima Nikaya – The “Middl­e-l­ength” Discourses

Consists of 152 suttas, including the Sabbasava Sutta (All the Taints­/Fe­rme­nta­tio­ns-MN 2), Cula-k­amm­avi­bhanga Sutta (Shorter Exposition of Kamma-MN 135), the Anapan­asati Sutta (Mindf­ulness of Breath­ing­-MN­118), Kayaga­tasati Sutta (Mindf­ulness of the Body-M­N119), Satipa­tthana Sutta (Found­ations of Mindfu­lne­ss-­MN10), the Angulimala Sutta (MN86)

3. Samyutta Nikaya – The “Connected or Grouped” Discourses

Consists of 2,889 shorter suttas grouped together by theme into 56 samyuttas.

4. Angu­ttara Nikaya – The Numerical or “Furth­er-­fac­tored” Discourses

Consists of 8,777 short suttas, grouped together into eleven nipatas according to the number of items of Dhamma covered in each sutta. (Book of ones to Book of elevens)

5. Khuddaka Nikaya – The “Division of Short Books”

Consists of 15 “books” (17 in the Thai edition; 18 in the Burmese), including the Dhammapada (Path of Dhamma,) Therigatha (Verses of the Elder Nuns), Theragatha (Verses of the Elder Monks), Sutta Nipata, Udana, Itivut­taka, Jataka stories, etc. The Sutta Pitaka, the second division of the Tipitaka, consists of over 10,000 suttas, or discou­rses, delivered by the Buddha and his close disciples during the Buddha’s forty-five year teaching career, as well as verses by other members of the Sangha.