A pratyekabuddha or paccekabuddha (Sanskrit and Pali, respectively), literally "a lone buddha", "a buddha on their own", "a private buddha", or "a silent buddha", is one of three types of enlightened beings according to some schools of Buddhism. The other two buddha types are the arhat and the sammāsambuddha (Sanskrit samyaksambuddha).
Pratyekabuddhas are said to achieve enlightenment on their own, without the use of teachers or guides, according some traditions by seeing and understanding dependent origination. They are said to arise only in ages where there is no Buddha and the Buddhist teachings (Sanskrit: dharma; Pāli: dhamma) are lost. "The idea of a Paccekabuddha … is interesting, as much as it implies that even when the four truths are not preached they still exist and can be discovered by anyone who makes the necessary mental and moral effort". Many may arise at a single time.
According to the Theravada school, paccekabuddhas ("one who has attained to supreme and perfect insight, but who dies without proclaiming the truth to the world") are unable to teach the Dhamma, which requires the omniscience and supreme compassion of a sammāsambuddha, and even he hesitates to attempt to teach. Paccekabuddhas give moral teachings but do not bring others to enlightenment. They leave no sangha as a legacy to carry on the Dhamma.
In the fourth-century Mahayana abhidharma work, the Abhidharma-samuccaya, Asaṅga describes followers of the Pratyekabuddhayāna as those who dwell alone like a rhinoceros or as solitary conquerors (Skt. pratyekajina) living in small groups. Here they are characterized as utilizing the same canon of texts as the śrāvakas, the Śrāvaka Piṭaka, but having a different set of teachings, the "Pratyekabuddha Dharma".
A very early sutra, the Rhinoceros Sutra, uses the exact metaphor of Asaṅga. The Rhinoceros Sutra is one of the Gandhāran Buddhist texts, which are the oldest Buddhist texts known. This text is also present in the Pāli Canon; in the Sutta Pitaka, a Pali Rhinoceros Sutta is the third sutta in the Khuddaka Nikaya's Sutta Nipata's first chapter (Sn 1.3).
Pratyekabuddhas (e.g. Darīmukha J.378, Sonaka J.529) appear as teachers of Buddhist doctrine in pre-Buddhist times in several of the Jataka tales.
Anuruddha (Pali: Anuruddhā; Sinhala: අනුරුද්ධ මහ රහතන් වහන්සේ) was one of the ten principal disciples and a cousin of Gautama Buddha.Anāgāmi
In Buddhism, an anāgāmi (Sanskrit and Pāli for "non-returning") (Chinese: 阿那含; pinyin: ā nà hán) is a partially enlightened person who has cut off the first five chains that bind the ordinary mind. Anāgāmis are the third of the four aspirants.
Anagamis are not reborn into the human world after death, but into the heaven of the Pure Abodes, where only anāgāmis live. There they attain full enlightenment (arahantship).
The Pali terms for the specific chains or fetters (Pali: saṃyojana) of which an anāgāmi is free are:
Sakkāya-diṭṭhi: Belief in atmān or self
Sīlabbata-parāmāsa: Attachment to rites and rituals
Vicikicchā: Skeptical doubt
Kāma-rāga: Sensuous craving
Byāpāda: ill willThe fetters from which an anāgāmi is not yet free are:
Rūparāga: Craving for fine-material existence (the first 4 jhanas)
Arūparāga: Craving for immaterial existence (the last 4 jhanas)
Avijjā: IgnoranceKāmarāga and Byāpāda, which they are free from, can also be interpreted as craving for becoming and non-becoming, respectively.
Anāgāmis are at an intermediate stage between sakadagamis and arahants. Arahants enjoy complete freedom from the ten fetters. An anāgāmi's mind is very pure.Assaji
Assaji (Pali: Assaji, Sanskrit: Aśvajit) was one of the first five arahants of Gautama Buddha. He is known for his conversion of Sariputta and Mahamoggallana, the Buddha's two chief male disciples, counterparts to the nuns Khema and Uppalavanna, the chief female disciples. He lived in what is now Uttar Pradesh and Bihar in northern India, during the 6th century BCE.Basic points unifying Theravāda and Mahāyāna
The Basic Points Unifying the Theravāda and the Mahāyāna is an important Buddhist ecumenical statement created in 1967 during the First Congress of the World Buddhist Sangha Council (WBSC), where its founder Secretary-General, the late Venerable Pandita Pimbure Sorata Thera, requested the Ven. Walpola Rahula to present a concise formula for the unification of all the different Buddhist traditions. This text was then unanimously approved by the Council.Buddhism in the Middle East
It is estimated that in the Middle East around 900,000 people, perhaps more, profess Buddhism as their religion. Buddhist adherents make up just over 0.3% of the total population of the Middle East. Many of these Buddhists are workers who have migrated from Asia to the Middle East in the last 20 years, many from countries that have large Buddhist populations, such as China, Vietnam, Thailand, Sri Lanka, and Nepal. A small number of engineers, company directors, and managers from Japan, Taiwan, Hong Kong, Singapore, and South Korea have also moved to the Middle East.Buddhist temple
A Buddhist temple is the place of worship for Buddhists, the followers of Buddhism. They include the structures called vihara, chaitya stupa, wat and pagoda in different regions and languages. Temples in Buddhism represent the pure land or pure environment of a Buddha. Traditional Buddhist temples are designed to inspire inner and outer peace. Its structure and architecture varies from region to region. Usually, the temple consists not only of its buildings, but also the surrounding environment. The Buddhist temples are designed to symbolize 5 elements: Fire, Air, Earth, Water, and Wisdom.Desire realm
The desire realm (Sanskrit: kāmadhātu) is one of the trailokya or three realms (Sanskrit: dhātu, Tibetan: khams) in Buddhist cosmology into which a being wandering in saṃsāra may be reborn. The other two are the form realm, (Sanskrit rūpadhātu) and the formless realm (S. ārūpadhātu).Within the desire realm are either five or six domains (Sanskrit: gati, also sometimes translated as "realm"). In Tibetan Buddhism, there are six domains (Wylie: rigs drug gi skye gnas) and in Theravada Buddhism there are only five, because the domain of the Asuras is not regarded as separate from that of the Nāgas.
The five realms are also found in Taoism and Jainism.The Śūraṅgama Sūtra in Mahayana Buddhism regarded the 10 kinds of Xian as separate immortal realms between the Deva and human realms.The six domains of the desire realm are also known as the "six paths of suffering", the "six planes", and the "six lower realms". In schools of thought that use the ten realms system, these six domains are often contrasted negatively with the "four higher realms" of Śrāvaka, Pratyekabuddha, Bodhisattva and full Buddha, which are considered to be the spiritual goals of the different Buddhist traditions.
A being's Karma (previous actions and thoughts) determines which of the six domains it will be reborn into. A sentient being may also ascend to one of the higher realms beyond the six domains of the desire realm by practicing various types of meditation, specifically the Eight Dhyānas.
The 8th century Buddhist monument Borobudur in Central Java incorporated the trailokya into the architectural design with the plan of mandala that took the form of a stepped stone pyramid crowned with stupas.Four sights
The four sights are four events described in the legendary account of Gautama Buddha's life which led to his realization of the impermanence and ultimate dissatisfaction of conditioned existence. According to this legend, before these encounters Siddhārtha Gautama had been confined to his palace by his father, who feared that he would become an ascetic if he came into contact with sufferings of life according to a prediction. However, his first venture out of the palace affected him deeply and made him realize the sufferings of all humans, and compelled him to begin his spiritual journey as a wandering ascetic, which eventually led to his enlightenment. The spiritual feeling of urgency experienced by Siddhārtha Gautama is referred to as saṃvega.Khema
Kṣemā (Sanskrit; Pali: Khemā) was one of the two chief female disciples of Buddha (the other being Uppalavanna). The Sutta Nipata mention her to be the wife of Bimbisara, king of Magadha, and a follower of Buddhism.Mahākāśyapa
Maha Kasyapa or Mahākāśyapa (Pali: Mahākassapa) or Kāśyapa was one of the principal disciples of Gautama Buddha. He came from the kingdom of Magadha. He became an arhat and was the disciple of the Buddha who was foremost in ascetic practice.
Mahākāśyapa assumed the leadership of the Sangha following the death of the Buddha, presiding over the First Buddhist Council. He is considered to be the first patriarch in a number of Mahayana School dharma lineages. In the Theravada tradition, he is considered to be the Buddha's third foremost disciple, surpassed only by the chief disciples Sariputta and Maha Moggallana.Mudita
Muditā (Pāli and Sanskrit: मुदिता) means joy; especially sympathetic or vicarious joy.
Also: the pleasure that comes from delighting in other people's well-being.The traditional paradigmatic example of this mind-state is the attitude of a parent observing a growing child's accomplishments and successes. Mudita should not be confused with pride, as a person feeling mudita may not have any interest or direct income from the accomplishments of the other. Mudita is a pure joy unadulterated by self-interest.
When we can be happy of the joys other beings feel, it is called mudita; the opposite word is invidia.Prajñā (Buddhism)
Prajñā (Sanskrit) or paññā (Pāli) "wisdom" is insight in the true nature of reality, namely primarily anicca (impermanence), dukkha (dissatisfaction or suffering), and anattā (non-self). In addition, Abhidharma and later Mahāyāna text may include suññatā (Skt; Eng: emptiness).Pratyekabuddhayāna
Pratyekabuddhayāna (Sanskrit; traditional Chinese: 緣覺乘; ; pinyin: Yuánjué Chéng) is a Buddhist term for the path, or vehicle, of a pratyekabuddha ("solitary awakened one", pra(tye)- of pra(na), eka-one, buddha-enlightened). This term was used in Indian Buddhism by early Buddhist schools, and is also used by the Mahāyāna tradition.Tathātā
Tathātā (Sanskrit: तथाता, romanized: tathātā; Pali: तथता, romanized: tathatā; Tibetan: དེ་བཞིན་ཉིད་; Chinese: 真如) is variously translated as "thusness" or "suchness". It is a central concept in Mahayana Buddhism having a particular significance in Chan Buddhism as well. The synonym dharmatā is also often used.While alive the Buddha referred to himself as the Tathāgata, which can mean either "One who has thus come" or "One who has thus gone", and interpreted correctly can be read as "One who has arrived at suchness".Ten realms
The ten realms, sometimes referred to as the ten worlds, are part of the belief of some forms of Buddhism that there are ten conditions of life which sentient beings are subject to, and which they experience from moment to moment. The popularization of this term is often attributed to the Chinese scholar Chih-i who spoke about the "co-penetration of the ten worlds."The unanswered questions
The phrase unanswered questions or undeclared questions (Sanskrit avyākṛta, Pali: avyākata - "unfathomable, unexpounded"), in Buddhism, refers to a set of common philosophical questions that Buddha refused to answer, according to Buddhist texts. The Pali texts give only ten, the Sanskrit texts fourteen questions.Threefold Training
The Buddha identified the threefold training (sikkhā) as training in:
higher virtue (adhisīla-sikkhā)
higher mind (adhicitta-sikkhā)
higher wisdom (adhipaññā-sikkhā)Vīrya
Vīrya (Sanskrit; Pāli: viriya) is a Buddhist term commonly translated as "energy", "diligence", "enthusiasm", or "effort". It can be defined as an attitude of gladly engaging in wholesome activities, and it functions to cause one to accomplish wholesome or virtuous actions.
Topics in Buddhism