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In some schools of Nichiren Buddhism practitioners believe the calligraphic scroll Gohonzon is Nichiren's representation of the ten realms and chanting Nam Myōhō Renge Kyō to it activates the Buddha's attributes of wisdom, courage, and compassion.
The ten suchnesses, or categories, are what led the sixth century Chinese Buddhist philosopher Zhiyi to establish the doctrine of the "three thousand [worlds] in one thought." [ 4 ] The Tiantai school describes ten dharma realms (ch. shi fajie) of sentient beings: the realms of hell dwellers, hungry ghosts , beasts, asuras , humans, gods ...
All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of craving, aversion and ignorance. A Buddha is no longer bound by saṃsāra, and has ended the suffering which unawakened people experience in life. Most schools of Buddhism have also held that the Buddha was omniscient ...
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
Tathātā (/ ˌ t æ t ə ˈ t ɑː /; Sanskrit: तथाता; Pali: tathatā) is a Buddhist term variously translated as "thusness" or "suchness", referring to the nature of reality free from conceptual elaborations and the subject–object distinction. [1] Although it is a significant concept in Mahayana Buddhism, it is also used in the ...
The doctrinal definition of an ordinary worldly person is any person with worldly desires and aspirations that is still bound by the ten fetters (saṃyojana). [5] Thus, a common worldly person can be a non-buddhist layperson or sage, a buddhist lay follower (an upāsaka), or a monk that has not attained any stage of awakening. [5]
In Buddhism, the bodhipakkhiyā dhammā (Pali; variant spellings include bodhipakkhikā dhammā and bodhapakkhiyā dhammā; [1] Skt.: bodhipakṣa dharma) are qualities conducive or related to (pakkhiya) awakening/understanding (), i.e. the factors and wholesome qualities which are developed when the mind is trained ().
Kammapatha, in Buddhism, refers to the ten wholesome and unwholesome courses (or paths) of action [1] . Among the ten in the two sets, three are bodily, four are verbal, and three are mental. The ten courses of unwholesome kamma may be listed as follows, divided by way of their doors of expression: