In the assembly, Ananda recited the Sutta-pitaka, Upali recited the Rules of Disciplines of the Order, i.e., Vinaya-pitaka, and Kassapa recited the Abhidhamma. Thus, the Tripitaka was adopted as a unity of doctrines and opinions within the religious order, and also an orthodox teaching for the Buddhists to follow.

1. wrong view, which are common to the Trailokya
2. clinging or attachment in the Desire Realm
3. clinging or attachment in the Form Realm
4. clinging or attachment in the Formless Realm
5. the state of unenlightenment or ignorance in Trailokya, which is the root-cause of all distressful delusion.

1. the esoteric
2. words having multiple meanings
3. words for things not existing in China
4. words not translated in accord with already established precedent
5. words left untranslated in order to give rise to wholesomeness and respect

1. human eye   -   it is our flesh eye, an organ to see an object with limitation, for instance, in darkness, with obstruction.
2. devine eye   -   it can see in darkness and in distance, attainable by men in dhyana (concentration/meditation).
3. wisdom eye   -   the eye of Arhat and Two Vehicles i.e. the sound-hearers (Sravaka) and the Enlightened to Conditions (Praetyka-Buddha). It can see the false and empty nature of all phenomena.
4. dharma eye   -   the eye of Bodhisattva. It can see all the dharmas in the world and beyond the world.
5. buddha eye   -   the eye of Buddha or omniscience. It can see all that four previous eyes can see.

It is essential for the rebirth in human realms.

1. Matter or Form (rupa) - the physical form responded to the five organs of senses, i.e., eye, ear, nose, tongue and body
2. Sensation or Feeling (vedana) - the feeling in reception of physical things by the senses through the mind
3. Recognition or Conception (sanjna) - the functioning of mind in distinguishing and formulating the concept
4. Volition or Mental Formation (samskara) - habitual action, i.e., a conditioned response to the object of experience, whether it is good or evil, you like or dislike
5. Consciousness (vijnana) - the mental faculty in regard to perception, cognition and experience

1. Human Vehicle - rebirth among human conveyed by observing the Five Commandments (Five Precepts)
2. Deva Vehicle - among the devas by the Ten Forms of Good Actions (Ten Wholesomeness)
3. "Sound-Hearing" Arhat - among the sravakas by the Four Noble Truths
4. "Enlightened by Conditions" Arhat - among the pratyeka-buddhas by the Twelve Nidanas
5. Bodhisattva - among the Bodhisattvas by the Six Paramita

1. Brahman - the highest caste,
2. Kshatriyas (royal families) - the warrior,
3. Vaishyas (ordinary citizen),
4. Sudras (slaves).

1. Buddha's fearlessness arises from
   1. his omniscience
   2. perfection of character
   3. overcoming opposition
   4. ending of suffering
2. Bodhisattva's fearlessness arises from
   1. powers of memory
   2. power of moral diagnosis and application of the remedy
   3. power of ratiocination
   4. power of solving doubts

1. Srota-apanna (Srota-apanna in Sanskrit, Sota-panna in Pali) : has entered the stream of holy living; the first stage of the arhat, that of a Sravaka
2. Sakrdagamin (Sakrdagamin in Sanskrit, Sakadagamin in Pali) : comes to be born once more; the second grade of arhatship involving only one birth
3. Anagamin: will not be reborn in this world (i.e. Six Paths), but in the Form Realm or Formless Realm, where he will attain to Nirvana
4. Arhat: enters Nirvana. All Karma of reincarnation is destroyed. He also reaches a state of no longer learning. He is the highest Saint in Hinayana in contrast with the Bodhisattva as the Saint in Mahayana

1. Manjusri - Universal Great Wisdom Bodhisattva
2. Samantabhadra - Universal Worthy Great Conduct Bodhisattva
3. Ksitigarbha - Earth Treasury King Great Vow Bodhisattva
4. Avalokitesvara - Guan Shr Yin Great Compassion Bodhisattva

1. a mark of self
2. a mark of others
3. a mark of sentient being
4. a mark of life

1. Doctrine of Suffering - suffering is a necessary attribute of sentient existence (Effect of Suffering)
2. Doctrine of Accumulation - accumulation of suffering is caused by passions (Cause of Suffering)
3. Doctrine of Extinction - extinction of passion (Effect of Happiness)
4. Doctrine of Path - Path leading to the extinction of passion (Cause of Happiness); i.e. Eightfold Path.

1. to abide by the Dharma, not the person
2. to abide by the sutras of ultimate truth, not the sutras of incomplete truth
3. to abide by the meaning, not the word
4. to abide by the wisdom, not the consciousness

1. All phenomena are impermanent.
2. All Dharma are not-self.
3. The eternity is Nirvana.
4. All sensations are suffering.

These four important virtues are affirmed by the sutra in the transcendental or nirvana-realm.

These are the cyclic process in learning a truth.

It is actually the fundamental mind, considered to be the Buddha's Dharma Body. It is the form of the fundamental truth, so called True Suchness or Bhutaththata. 

1. faith
2. shame
3. remorse
4. absence of greed
5. absence of hatred
6. absence of stupidity
7. vigor
8. transquility
9. non-laxity
10. non-harming
11. renunciation

Hinayana is sometimes described as self-benefiting, and Mahayana as self-benefiting for the benefit of others. Another difference is that Pali is the general literary language in Hinayana while Sanskrit of Mahayana. See also Theravada. 

Hinayana is nearer to the original teaching of the Buddha. For further details, please refer to Section 3-A A Glimpse in the Scope of Buddhism in Vol. 1 No. 4 of Buddhist Door.

Also known as Caitya-vandana, who paid reverence to or worship a stupa. Caitya is a religious monument or stupa in which the relics of the Buddha or other reverend sages are placed. This sect held that the Buddha's discourse was transcendent, his enlightenment was already determined when he was born, that he could violate the natural laws, and could be reborn wherever he wished (in his previous lives as a Bodhisattva).

The four kalpas of formation, existence, destruction and emptiness as a complete period, is called maha kalpa or great kalpas. Each great kalpa is subdivided into four asamkhyeya-kalpas or kalpas. Each of the four kalpas is subdivided into twenty antara-kalpas, or small kalpas. There are different distinctions and illustrations of kalpas. In general, a small kalpa is represented as 16,800,000 years, a kalpa as 336,000,000 years and a mahakalpa is 1,334,000,000 years.