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BUDDHISM EXAM STUDY SET
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BUDDHISM EXAM STUDY SETthree marks of existence - ANSWER ○ Anatman: means "no-self",
the first mark of existence defined by Buddha, means there is no
ultimate reality within, no essence underlying existence, no eternal
substratum that is truly real, enduring beyond the present moment.
○ Anitya: the second mark of existence defined by Buddha, means "
impermanence", the world is so constantly changing.
○ Dukha: the third mark of existence defined by Buddha, means
suffering, Dukkha is a natural result of Anicca and Anatta.
Direct realization of these three characteristics leads to freedom from
worldly bonds and attachments, thus leading to the state where one is
completely, ultimately free, the state which is termed Nirvana, which
literally means "to blow" (as in a lamp).
anitya - ANSWER impermanence; nothing is permanent; no eternal
"self"
duhkha - ANSWER The Buddhist understanding of the nature of life,
especially human life. It is suffering, pain, misery, and death. First Noble
Truth
anatman - ANSWER there is no separate individual human self.
humans are instead an impermanent collection of parts (the five
skandhas - form, sense, perception, karmic impulses, consciousness)
arahat/arhat - ANSWER A term for one who has reached the goal of
the Buddhist path and attained "enlightenment."
bodhisatta/bodhisattva - ANSWER one who seeks enlightenment, vows
to stay in the cycle to help others
sravaka-/savaka-buddha - ANSWER disciple/auditor buddha
,"Listener," disciple of the Buddha, in Mahayana, those who follow the
path in order to become an arhat.
After attaining enlightenment, disciples may also lead others to
enlightenment. One can not become a disciple of a Buddha in a time or
world where the teaching of the Buddha has been forgotten or has not
been taught before, because this type of enlightenment is dependent on
a tradition that stretches back to a Samyaksambuddha.
sravaka-/ savaka-buddha
(p 32)
pratyeka-/pacceka-buddha - ANSWER lone buddha
one who reaches enlightment, but does not preach to others; to
Theravada and Mahayana Buddhists, these people are being selfish and
not fulfilling dharmic duty
Similar to Samyaksambuddhas in that they attain Nirvāṇa without having
a teacher. Unlike the Samyaksambuddha however, they do not teach
the Dhamma that they have discovered. Thus, they also do not form a
Saṅgha of disciples to carry on the teaching, since they do not teach in
the first place.
(pratyeka-/pacceka-buddha)
Samyaksambuddha/sammasam-buddha - ANSWER
Samyaksambuddhas (Pali: sammasambuddha) gain Nirvana by their
own efforts, and discover the Dhamma without having a teacher to point
it out. They then lead others to enlightenment by teaching the Dhamma
in a time or world where it has been forgotten or has not been taught
before, because a Samyaksambuddha does not depend upon a tradition
that stretches back to a previous Samyaksambuddha, but instead
discovers the path anew.
dharmas - ANSWER smallest movement or droplet of existence
(little flickers giving illusion of continuity)
, Rejecting the substantial existence of permanent entities which are
qualified by possibly changing qualities, Buddhist Abhidharma
philosophy, which enumerated seventy-five dharmas, came to propound
that these "constituent factors" are the only type of entity that truly exists.
This notion is of particular importance for the analysis of human
experience: Rather than assuming that mental states inhere in a
cognizing subject, or a soul-substance, Buddhist philosophers largely
propose that mental states alone exist as "momentary elements of
consciousness", and that a subjective perceiver is assumed.
Abdhidharma traditions - ANSWER Numerous apparently independent
and unrelated Abhidharma traditions arose in India, roughly during the
period from the 2nd or 3rd Century BCE to the 5th Century CE. The 7th
century Chinese pilgrim Xuanzang reportedly collected Abhidharma
texts from seven different traditions. The various Abhidhammic traditions
have very fundamental disagreements with each other. These various
Abhidhammic theories were (together with differences in Vinaya) the
major cause for the majority of splits in the monastic Sangha, which
resulted in the fragmented early Buddhist landscape of the 18 Early
Buddhist Schools.
In the modern era, only the Abhidharmas of the Sarvāstivādins and the
Theravādins have survived intact, each consisting of seven books, with
the addition of the Sariputra Abhidharma. The Theravāda Abhidharma,
the Abhidhamma Pitaka (discussed below), is preserved in Pāli, while
the Sarvāstivādin Abhidharma is mostly preserved only in Chinese - the
(likely Sanskrit) original texts having been lost, though some Tibetan
texts are still extant.
Sarvastivada - ANSWER "Teaching that all exists."
An early school of Buddhism that held to 'the existence of all dharmas in
the past, present and future, the 'three times'.
Sarvasti-vadin: "advocates of the doctrine that all things [past, present
and future] exist"
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