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asia q1 > exam p1 > Flashcards

exam p1 Flashcards

1
Q

Aṭṭhapirikāra

A

eight possessions that is sanctioned by the
Vinaya (monastic code) of Theravāda Buddhism that a novice
or a fully-ordained monk or nun

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2
Q

Patto

A

alms-bowl that is one of the most important of the

eight possessions of Theravāda Buddhist monastics

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3
Q

Cīvara

A

robe that is one of the most important of the eight

possessions of Theravāda Buddhist monastics

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4
Q

Vipassānā

A

insight meditation on the 5 themes in Theravāda

Buddhism

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5
Q

Paṭiccasamuppāda

A

Dependent Origination is a concept in
Buddhist metaphysics where all things arise because of
dependent factors including the previous moment. Nothing is
totally independent. So anything that arises will one day
perish which means it is both impermanent and “empty”
(lacking substance). Hence one ought not to get attached to
or cling to things

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6
Q

Parītta

A

Protection. It is a protection chant that is recited
by Theravāda Buddhist monastics to protect all beings from
sorrow (dukkha), fear (bhaya) and disease (roga). The three
Parītta suttas are Maṅgala Sutta, Mettā Sutta and Ratana
Sutta

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7
Q

Kaṭhina

A

the annual robe-offering ceremony by lay people

to the Theravāda Buddhist monks and nuns

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8
Q

Upāsaka

A

layman in Theravāda Buddhism

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9
Q

Upāsikā

A

laywomen in Theravāda Buddhism

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10
Q

Why is there suffering?

A

Because there is life

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11
Q

Why is there life?

A

Because there is desire for life

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12
Q

Why is there desire for life?

A

Because there is attachment to worldly objects

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13
Q

why is there attachment to worldly objects?

A

Because there is a craving to enjoy these objects

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14
Q

Why is there a craving to enjoy these objects?

A

Because there exists the phenomenon of sense-experience

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15
Q

Why is there the phenomenon of sense-experience

A

Because there is sense-object contact

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16
Q

Why is there sense-object contact?

A

Because of the existence of the six sense-organs

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17
Q

Why are there the six sense organs

A

Because there is the mind-complex

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18
Q

Why is there the mind-body complex

A

Because there is consciousness

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19
Q

Why is there consciousness

A

Because there are karmic impressions

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20
Q

Why are there karmic impressions

A

Because there is primal ignorance

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21
Q

Why is there primal ignorance

A

because there is suffering

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22
Q

Pessimism

A

Suffering exists

Suffering had causes

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23
Q

Spiritual optimism

A

Suffering can be stopped

Suffering can be ended by ethical and spiritual means

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24
Q

acquisition of wisdom

A

Prajna or Panna

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25
Q

acquisition of wisdom

Right Views

A

samma ditthi

samyak drsti

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26
Q

acquisition of wisdom

Right Resolve

A

samma sankappa

samyak sankalpa

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27
Q

cultivation of morality

A

Sila

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28
Q

cultivation of morality

Right Speech

A

samma vaca

samyak vak

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29
Q

cultivation of morality

Right Conduct

A

samma kammanta

samyak karmanta

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30
Q

cultivation of morality

Right Livelihood

A

samma ajiva

samyak ajiva

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31
Q

cultivation of morality

Right Effort

A

samma vayama

samyak vyayama

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32
Q

practice of meditation

A

Samadhi

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33
Q

Right Mindfulness

A

samma sati

samyak smrti

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34
Q

Right Concentration

A

samma samadhi

samyak samadhi

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35
Q

Trikaya doctrine

Dharmakaya

A

Buddha as a Cosmic Person

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36
Q

Trikaya doctrine

Sambhogakaya

A

Dhyani Buddhas and Bodhisttvas

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37
Q

Trikaya doctrine

A

Historical Buddha

38
Q

Theravāda view

A

if suffering is real, the components of suffering,

i.e. “matter” & “mind” have to be equally real

39
Q

Mahāyāna View-1 (Mādhyamaka or Śūnyavāda view)

A

“matter”
and “mind” are both relative to, and interdependent. They cancel
each other out and hence both are “empty”

40
Q

Mahāyāna View-2 (Yogācāra or Vijñānavāda view)

A

“matter” is
dependent on “mind” for its revelation, but “mind” is
independent. Nirvāṇa is attained through meditation which done
through the “mind”. Hence “mind” is ultimately real

41
Q

Main philosophers of the Mādhyamika (Śūnyavāda) school

A

Mādhyamika (Śūnyavāda) school of Nāgārjuna

Other philosophers of this school: Āryadeva, Chandrakīrti, Buddhapālita, Bhāvaviveka, Śāntideva

42
Q

Main philosophers of the Yogācāra (Vijñānavāda) school

A

Yogācāra (Vijñānavāda) school of Vasubandhu
Other philosophers of this school: Dinnāga, Dharmakīrti,
Ratnakīrti, Śāntarakṣita, Kamalaśīla

43
Q

Amitayurdhyana Sutra

A

Sutra of Infinite Life

44
Q

Sukhavativyuha Sutra

A

Pure Land Bliss Sutra

45
Q

Saddharmapundarika

A

Lotus Sutra

46
Q

Avatamsaka Sutra

A

Garland Sutra

47
Q

Surangama Sutra

A

Sutra of Heroic Effort

48
Q

Hrdaya Sutra

A

Heart Sutra

49
Q

Svarnaprabhasa Sutra

A

Sutra of Golden Splendor

50
Q

Vajraccheddika Sutra

A

Diamond-Cutter Sutra

51
Q

3 Great persecutions Buddhism in China

A

1st Great persecution 446CE
574 CE
845CE

52
Q

Golden age Chinese Buddhism Era

A

581-845CE

53
Q

Three important scholastic monks

Daoan (312-385CE)

A

combine doctrine of Emptiness and practice meditation

54
Q

Three important scholastic monks

Daosheng (360-434CE)

A

preached that all living beings possess the Buddha-nature are capable of enlightenment

55
Q

Three important scholastic monks

Huiyuan (334-416CE)

A

Daoist scholar turned Buddhist monk. Argues successfully that Buddhist monks and nuns be exempt from bowing to the emperor

56
Q

monk wonhyo

A

popularized buddhism by singing songs with buddhist themes in public places. translated lotus and diamond-cutter sutras into korean

57
Q

monk Uisang

A

built 9 major temples

58
Q

monk Wonchuk

A

became a monk at three child prodigy had photographic memory translated many Mahayana Sutras into korean

59
Q

Monk Jinul

A

advanced the meditational method

60
Q

Gold age of korean Buddhism Era

A

Goryo Dynasty 935-1392 CE

61
Q

Won Buddhism

A

found by Son Buddhist master Sotaesan aka Bak Chung Bin

62
Q

Korean Buddhist revelation

A

Apr 28 1923

ilwonsang (sunyata)

63
Q

golden age of vietnamese Buddhism

A

1010-1400 CE

64
Q

Mahāyāna Buddhist countries

A
  • China
  • Taiwan
  • Korea
  • Japan
  • Most of Vietnam
65
Q

Schools of Chinese & Japanese Buddhism

DEVOTIONAL school
CHINA

A

JING TU
Monk Daozhou (562-645 CE)
Introduced the practice of constantly chanting nien-fo
(chant hailing Dhyāni Buddha Amitābha)
Monk Shandao (613-681 CE)
Constantly repeating nien-fo sufficient to attain salvation
Sūtra of Infinite Life and Pure-Land Bliss Sūtra

66
Q

Sukhāvatī (Pure Land)

A

where there are no materialistic distractions

and from where the attainment of Nirvāṇa becomes easy.

67
Q

DEVOTIONAL school

JAPAN

A

JODO-SHU
Monk GENKU (aka HONEN) (1133-1212 CE)
Reciting the nembutsu (chant hailing Dhyāni Buddha Amitābha)
JODO SHIN-SHU
Priest SHINRAN (1173-1262 CE)
Sūtra of Infinite Life and Pure-Land Bliss Sūtra

68
Q

MEDITATIONAL school

CHINA

A 
CHAN
LINJI school
Monk Hui-neng (638-713 CE)
CHAN
CAODONG school
Monk Dongshang Liangjie (807-869 CE)
69
Q

MEDITATIONAL school

JAPAN

A 
ZEN
RINZAI school
Monk Eisai (1141-1215 CE)
ZEN
SOTO school
Monk Dogen (1200-1253 CE)
70
Q

mondo

A

(question-answer method of training)

71
Q

koan

A

(verbal puzzle method of training)

72
Q

zazen

A

(motionless meditation for many hours)

73
Q

satori

A

(enlightenment)

74
Q

wèndá

A

(question-answer method of training)

75
Q

gōng’àn

A

(verbal puzzle method of training)

76
Q

zuò chán

A

(motionless meditation for many hours)

77
Q

wù

A

(enlightenment)

78
Q

mục hỏi và trả lời

A

(question-answer method of training)

79
Q

công án

A

(verbal puzzle method of training)

80
Q

toạ thiền

A

(motionless meditation for many hours)

81
Q

ngộ

A

(enlightenment)

82
Q

moondab

A

(question-answer method of training)

83
Q

hwadu

A

(verbal puzzle method of training) 화두

84
Q

jwaseon

A

(motionless meditation for many hours)

85
Q

O (오)

A

(enlightenment)

86
Q

RATIONALISTIC school

CHINA

A

TIANTAI
Monk ZHIYI (538-597 CE)
Lotus Sūtra

87
Q

RATIONALISTIC school

JAPAN

A

TENDAI
Monk Saicho (aka DENGYO DAISHI) (767-822 CE)
Mt. Hiei
Lotus Sūtra

88
Q

MYSTICAL school

CHINA

A

HUAYEN
Monk FAZANG (643-713 CE)
Gold-Lion analogy Gold = absolute reality (one); “lion” =
relative reality (many)
Prototype and Mirror-images analogy Prototype = absolute
reality (one); mirror images = relative reality (many)
Garland Sūtra and Sūtra of Heroic Effort

89
Q

MYSTICAL school

JAPAN

A

KEGON
Monk Roben (689-773 CE)
Garland Sūtra and Sūtra of Heroic Effort

90
Q

ESOTERIC school

CHINA

A

ZHENYAN
Monk FOTUDENG (231-349 CE)
Lotus Sūtra

91
Q

ESOTERIC school

JAPAN

A

SHINGON
Monk KUKAI (aka KOBO DAISHI) (774-835 CE)
Lotus Sūtra
Mt. Koya
Daily memorials for the nameless, faceless, forgotten and
unlamented

asia q1 (5 decks)

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