1. Nikaya Sect, literally Nikaya used in Buddhist literature as a group of persons holding the same beliefs and regulations.

2. Samghabheda Schism.

3. Vada school or system.

4. Kappa aeon.

5. Vivada disputes.

6. Niraya hell.

7. Naddanakatha biography of Buddha and the only Buddha biography in Pali.

8. Buddhachaita Buddhist literary work composed by Asvaghosa.

9. Samanta Pasadika a commentary on Vinaya Pitaka by Buddhagosha.

10. Sumangalavilasani a commentary on Digh Nikaya by Buddhagosha.

11. Sarathapakasani a commentary on Samyutta by Buddhagosha.

12. Namorathapurani a commentary on Anguttara by Buddhagosha.

13. Papancasudani Dhamma Padakatha commentary work by Buddhagosha.

14. Madhyamika Buddhist school in 2nd c A.D, found by Arya nagarjuna its philosophy between realism of Sarvastivadin sect and
idalism of Yogasara and its Philosophy on nihilism, believed in illusion , popularly known as Sunyavada which means
illusion. Kumarajiva propagated Madhyamika in China. Some Philosophers from this school are Aryadeva, Buddhapalita,
Bhavaviveka, Chandrakirti, Santideva...

15. Sunyavada see Madhyamika.

16. Yogacara Buddhist school also called as Vijnanavadin founded by Maitreynatha , Believed in consciousness, an idealist and
recognises three degree of knowledge viz. Parikalpika(illusory), Paratantra(Emprical), Parisnispana(Absolute) impotent
followers are Maitreya in c3rd AD, Asanga in c4th AD, Vasubhandu in c4th AD,..

17. Sutta Nikaya Buddhist canonical literature with sermon in prose from in Pali.

18. Geyya Nikaya Buddhist canonical literature in the form of prose and verse in Pali.

19. Veyyadkarna Buddhist canonical literature with commentary in Pali.

20. Gathga Buddhist stories in Pali language.

21. Udana Buddhist literature on Pithy saying in Pali.

22. It-Vattaka Buddhist literature on Thus spoke and speeches of Buddhas

23. Abbutadharma Buddhist literature on Buddha stories of miracles in Pali

24. Vedalla Buddhist literature in Pali on Buddha teachings in the form of questions and answers.

25. Vinaya Pitaka Buddhist scripture, one of the three parts that make up the Tripitaka of Buddhist canon or collection of
teaching. Its primary subject matter is the monastic disciplinary code for monks and nuns it has five sections viz. 1.Sutta
Vibhaga with sub sections a) Maha Vibhanga b). Bhikkuni Vibhanga 2. Khanadaka 3. Parivara

26. Patimokkha Buddhist scripture with Rules of monastic discipline for Buddhist bhikshus mentioned in Vinaya Pitaka

27. Mahavagga Sub section of Khandak from the Vinaya Pitaka, literarily Great section, Explains rules for admission to the
monastic order, the mode of during the rainy season regulations on dress and personal hygiene

28. Chullavagga Sub section of Khandak from the Vinaya Pitaka, contains spiritually instructive Buddhist stories, duties of
monks and nuns, procedures of deciding the disputes among monks, expiation and repentance.

29. Sutta Pitaka Buddhist scripture, one of the three parts that make up the Tripitaka of Buddhist canon or collection of
teaching, it is the largest of the Tripitaka, it presents with a comprehensive exposition of the Buddhist ethics, meditational
 practices and Philosophy, along with the contemporary social ,political, economical and religious conditions of Northern
India, consists of five volumes or sections or Nikaya viz. Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Anguttara Nikaya,
and Khuddaka Nikaya.

30. Digha Nikaya one of the five sections of Sutta Pitaka, describes Long sermons of the last days of the Buddha

31. Majjhima Nikaya one of the five sections of Sutta Pitaka, describes shorter sermons of the Buddha

32. Samyutta Nikaya one of the five sections of Sutta Pitaka, describes brief prouncement

33. Anguttara Nikaya one of the five sections of Sutta Pitaka, describes Graduated 2000 rief statements

34. Khuddaka Nikaya one of the five sections of Sutta Pitaka, it has fifteen booklets or sections viz Khuddaka Patha,
dhammapada, Udana, itivttaka, Suttanipath, vimana Vattu, peta-vattu, Thera- Gatha, Jataka, Niddesa, Patisambhida, Apadana,
Buddhavamsa, Cariya-Pratika, Theri-Ghata

35. Khuddaka Patha one of the fifteen booklets or sections of Khuddaka Nikaya, book for young beginner when they join in
Sangha

36. Dhammapada one of the fifteen booklets or sections of Khuddaka Nikaya, it is an anthology of ethical teaching.

37. Udana one of the fifteen booklets or sections of Khuddaka Nikaya, Buddhist literary work based on the utterance of Buddha
which are set in the frame work of narrative.

38. Itivuttaka one of the fifteen booklets or sections of Khuddaka Nikaya, Buddhist literary work of short speeches of Buddha
which are 120 in number and touch upon some of the deepest problems of human existence

39. Suttanipata one of the fifteen booklets or sections of Khuddaka Nikaya, it preserves fragments of the oldest Buddhist poetry
and provides the most important information about the social and religious conditions of the Buddhist India

40. Vimana Vattu one of the fifteen booklets or sections of Khuddaka Nikaya, Buddhist literary work on Stories of Celestial
Mansions, 85 poems on the happiness of persons reborn in heavenly realms and on the worthy deeds that led to this reward.

41. Peta Vattu one of the fifteen booklets or sections of Khuddaka Nikaya, Buddhist literary work on Stories of Spirits of the
Dead, 51 poems on those whose misdeeds have condemned them to a sorrowful fate after death. This and the preceding
Vimana Vattu work are among the latest in the Khuddaka Nikaya canon.

42. Thera Gatha one of the fifteen booklets or sections of Khuddaka Nikaya, literally means the songs of the elders of a high
order in Buddhism

43. Jataka one of the fifteen booklets or sections of Khuddaka Nikaya, literary work consists stories of Buddha’s former lives
which are among the most ancient fictitious stories in the world of literature

44. Niddesa Buddhist literary work literary meaning ‘Exposition’ one of the fifteen booklets or sections of Khuddaka Nikaya, , a
commentary within the canon itself, attributed to the Buddha’s disciple Sariputta. It is divided into two parts. It is in the
form of a commentary on parts of the Sutanipata.

45. Patisambhida one of the fifteen booklets or sections of Khuddaka Nikaya, twelfth book of the Sutta Pitaka's Khuddaka Nikaya
Buddhist literary work consisting of 30 chapters of Abhidhamma or scholastic-like analysis, of various doctrinal concepts.

46. Apadana Buddhist literary work literary meaning ‘Stories’, one of the fifteen booklets or sections of Khuddaka Nikaya, a
collection of legends about Buddhist saints.

47. Buddhavamsa Buddhist literary work , one of the fifteen booklets or sections of Khuddaka Nikaya , recodes legends in verse
about the twenty four Buddha’s who preceded Gautma in earlier times.

48. Cariya-pratika Buddhist literary work literary meaning ‘Basket of Conduct’, one of the fifteen booklets or sections of
Khuddaka Nikaya with 35 Jataka stories in verse and emphasizing the paramitas (perfections) requisite to buddhahood that
the Buddha acquired in former lives.

49. Theri- Ghata Buddhist literary work, one of the fifteen booklets or sections of Khuddaka Nikaya, the songs of the Lady Elder
which consists religious lyrical poetry of a higher order.

50. Dharmapada Buddhist literary work literary meaning ‘Way of Truth’ collection of sayings of the Buddha in verse form, The
original version of the Dhammapada is in the Khuddaka Nikaya a division of the Pali Canon of Theravada Buddhism.
51. Abhidhamma Pitaka Buddhist scripture, one of the three parts that make up the Tripitaka of Buddhist canon or collection
of teaching, work on Metaphysics and Philosophy with seven sections viz Dhamma Sangani, Vibhanga, Dhatu-Katha, Pugala-
panmatti, Katha-vatu, Yamaka, Pattana

52. Dhamma Sangani Buddhist scripture, one of the seven sections of Thravada Abhidhamma Pitak, Literary meaning
‘Summary of Dharma’ is a manual of ethics for Buddhist monks it is in four parts. The first part goes through numerous states
of mind, listing and defining by lists of synonyms, factors present in the states. The second deals with material form,
beginning with its own matika , classifying by ones, twos and so on, and explaining afterwards. The third explains the book's
matika in terms of the first two parts, as does the fourth, by a different method.

53. Vibhanga Buddhist scripture, one of the seven sections of Thravada Abhidhamma Pitak, Literary meaning
‘Division or Classification’ consists of 18 chapters, each dealing with a different topic.

54. Dhatu-Katha Buddhist scripture, one of the seven sections of Thravada Abhidhamma Pitak, Literary meaning ‘Discussion of
Elements’ covers both the matika and various topics, mostly from the Vibhanga, relating them to the 5 aggregates, 12 bases
and 18 elements.

55. Pugala-panmatti Buddhist scripture, one of the seven sections of Thravada Abhidhamma Pitak, Literary meaning
‘Designation of Person’, starts with its own matika, which begins with some standard lists but then continues with lists of
persons grouped numerically from ones to tens. This latter portion of the matika is then explained in the main body of the
work. It lists human characteristics encountered on the stages of a Buddhist path. Most of the lists of persons and many of
the explanations are also found in the Anguttara Nikaya.

56. Katha-vatu Buddhist scripture, one of the seven sections of Thravada Abhidhamma Pitak. The text contrasts the orthodox
Theravada positions on a range of issues to the heterodox views of various interlocutors, consists of more than two hundred
debates on questions of doctrine.
57. Yamaka Buddhist scripture, one of the seven sections in Thravada Abhidhamma Pitaka, consists of ten chapters.

58. Pattana Buddhist scripture, one of the seven sections of Thravada Abhidhamma Pitak. Deals with 24 conditions in relation to
the Matika.

59. Vaipulya sutras Buddhist scripture, texts are presented in a series of dialogues, discourse and sermons, delivered by
Buddha.

60. Milindpanho Buddhist text completed in 130B.C which relates how sage Nagasena converts the bactrian Greek king
Menander or Milinda to Buddhism.

61. Mahavastu Buddhist text, literary meaning ‘The Great Subject’, was completed in 75 B.C, this scripture presents some
Hinayana doctrines along with metaphysics of the Mahasanghika sects.
62. Lalitavistara Buddhist book composed in 30 B.C ., is an anonymous biography of Buddha written in the Gatha or
Sanskritized prakrit from of Language, it consists some Hinayana Material but is largely Mahayanist.
63. Dipavamsa Buddhist book was composed in 350 A.D by a follower of the Theravada School of Ceylon which tells about the
introduction of Buddhism into Ceylon by the Ashoka Son Mahindra.
64. Mahavamsa Buddhism book was composed in 550A.D by the Mahanama in Ceylon and tells about the introduction of
Buddhism into Ceylon and greater details giving the island history up to 350 A.D.
65. Cuḷavaṃsa, Buddhist text, is a historical record, written in the pali language, of the monarchs of Srilanka. It covers the period from
the 4th century to 1815. The Culavamsa was compiled over many years by Buddhist monks, and displays a variety of epic styles.It is
generally considered to be a sequel to the Mahavamsa ("Great Chronicle") written in the 6th century by the monk Mahanama.
66. Sila Right conduct
67. Prajna right Knowledge, insight.
68. Samadhi right concentration
69. Dana charity
70. Ksanti forbearance
71. Virya courage
72. Dhyana meditation
73. Ambitabh immeasurable god.............
74. Prajna-Paramita Buddhist Sanskrit work, category name given for a numerous Sutras shich deal with the notion of Sunya or
zero.
75. Saddharma-Pundarika Buddhists Sanskrit text, this was composed in 250 A.D., called the “lotus Sutra” or “the Lotus of Good
law” it has been described as the Bible of Half Asia. The author of this ‘sutra’ is unknown. It is a sermon delivered by a transfigured
and glorified Buddha on the ‘Gridharkuta’ mountain to an august assembly the ‘Tathagat’ saves the mankind by the use of different
advantageous devices and it is only through the ‘lotus-sutra’ that salvation can come to all creatures.
76. Avatamsaka Buddhist literary work Supposed to be the teaching of Buddha which were conveyed by him after three weeks
of his enlightenment.
77. Gandha-Vyuha it is part of Buddhist Sanskrit work Avatamsaka Sutra and explains that how Buddha entered into a state of
profound meditation while living in a grove at Sravasti.
78. Sukhavati-Vyuha Buddhist Sanskrit literary work deals with the subject of salvation thorough faith in Amitabha.
79. Lankavatara Buddhist Sanskrit literary work compiled in 400 A.D perhaps written by Vasubandhu , this sutra teaches the
ultimate reality of Mind alone.
80. Surangama Buddhist Sanskrit literary work written in the forms of a dialogue between Buddha and the Ananda. describes
outlines the means of attaining enlightenment by concentration, meditation and super conscious intuition.
81. Amitabha or Amida or Amitāyus, Buddhist literary work is a celestial Buddha described in the scriptures of Mahayana
Buddhism. Amitabha is the principal Buddha in Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana
Buddhism, Amitabha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment pure,
perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitabha possesses infinite
merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakara. Amitabha means "Infinite
Light" so Amitabha is also called ‘The Buddha of Immeasurable Life and Light’.
82. Buddhism
It is commonly said that there were various schools of Buddhism According to the Dipavamsa Sthaviravada or Vibhajjavada
or Theravada, Mahisasaka, Sarvastivada, kasyapiya, Sankrantika, Sautrantika,Dharmaguptaka, Vatsiputriya, Dharmottariya,
bhadrayaniya, Sannagarika, Sammitiya, Mahasamghika, Gokulika, Prajnaptivada, bahusrutiya, Ekavyaharikas, Caitika and six
schools are listed in Dipavamsa viz Hemavatika, Rajagiriya, Siddhatthaka, Pubbaseliya, Aparaseliya and Apararajagirika.
83. Sthaviravada the earliest Buddhist sect and simple picture of Buddha and teachings is found in “Sthaviravadins” which was
founded by “Mahakachachayana” who hailed from Avanti. This literature described Buddha as “God of Gods” i.e. “Devatideva”
and exhibiting miraculous powers and capable of being a world teacher, the Buddha’s philosophy, was very simple and it may
be summed up in three world i.e “Anatman”, “Anitya” and “Dukkha”.
84. Sarvastivada the earliest Buddhist sect is centred around the idea of “Sabbam atthi” means “all things exist”. This school is a
realist. The external world and its constituent parts, the “dharmas” have a real existence for them. Therefore, they believe
that all things exist and exist continuously in the past, present and future. Vasubandhu was the greatest authority of this
school. He wrote the systematic treaties “Abhidharma kosa”. Emperoe Kanishka was the patron king of this school and
flourished in Kashmir and Gandhara. This school was also known as “Hetuvasins”
85. Hetuvasins see Sarvastivada
86. Abhidharma-kosa
87. Vibhajjavada one of the early Buddhist school it may be called the most orthodox school of Buddhism, this school is also
known as the Sthaviravada , who rejected the Sarvastivada teachings at the third Buddhist council in 250 BCE The name
means ‘those who make distinctions’, and include the Kasyapiya, Mahisasaka, and Dharmaguptaka. The Vibhajyavadins were
strongly represented in south India, where they called themselves Theravada. They survived until the seventeenth century in
south India, and are still extinct in Sri Lanka.
88. Theravada the "Doctrine of the Elders," is the name for the school of Buddhism that draws its scriptural inspiration from the
Pali Canon Tripitaka, which scholars generally accept as the oldest record of the Buddha's teachings.
89. Mahisasaka one of the early Buddhist schools, There are two general accounts of the circumstances surrounding the origins
of the Mahisasakas. The Theravadin Dipavamsa asserts that the Mahisasaka sect gave rise to the Sarvastivada sect, both
the Sariputraparipṛccha and the Samayabhedoparacanacakra record that the Sarvastivadins were the older sect out of which
the Mahisasakas emerged.
90. Kasyapiya one of the early Buddhist school, The Kasyapiyas are believed to have become an independent school ca. 190 BCE.
According to the Theravadin Mahavaṃsa, the Kasyapiya were an offshoot of the Sarvastivada and according to the
Mahasamṃghika account, the Kasyapiya sect descended from the Vibhajyavadins. According to the Kathavatthu commentary,
the Kasyapiyas believed that past events exist in the present in some form.
91. Sankrantika one of the early Buddhist school, Mahimsasaka bhikkhus originated two sects, the Sabbatthivadin and
Dhammaguttika bhikkhus. Out of Sabbatthivadins arose the Kassapiyas and from them Sankrantika bhikkhus. Out of the
Sankrantikas arose the Suttavadins.
92. Sautrantika one of the early Buddhist school, generally believed to be descended from the Sthaviranikaya by way of their
immediate parent school, the Sarvastivadins. Their name means literally ‘those who rely upon the Sutras’, sometimes referred to
them as the Darṣṭantika school, meaning ‘those who utilize the method of examples’.
93. Dharmaguptaka one of the early Buddhist school, They are said to have originated from another sect the Vihajjavada or the
Mahisasakas.
94. Vatsiputriya one of the early Buddhist schools, it broke away from the Sarvastivada school and advocated a view of the
existence of the self as a separate entity, later this school split into four or more schools , Viz. Dharmottara, Bhadrayanika,
Sammatiya and Sannagarika school

95. Dharmottariya, one of the Buddhist school origins from Sthaviravada School founded in Aparanta on the coast of
Maharashtra.
96. Bhadrayaniya, one of the Buddhist school origins from Sthaviravada School.
97. Sannagarika, one of the early Buddhist schools, origins from Sthaviravada school, from this school three sects or schools
emerged viz. Mahisasaka, Dharmaguptaka and Suvarsaka
98. Sammitiya, one of the Buddhist school origins from Sthaviravada School, according t o Vasumitra this school originated in
the 3rd century B.C after the Parinirvana of the Buddha

99. Mahasamghika was one of the early Buddhist schools. Its emergence about a century after the death of the Buddha represented
the first major schism in the Buddhist community. Although traditional accounts of the second council, at Vaisali, attribute the split
to a dispute over monastic rules, they believed in a plurality of Buddha’s who are supramundana (lokottara) and held that what
passed for Gautama Buddha in his earthly existence was only an apparition. The followers of this sect belivedin the transcendent
nature of Lord Buddha. “andhrakas” was a general name given to the followers of the “Mahasanghikas”. Vasumitra indicates three
groups of this sect the’Chaitya-sailas’,the Apara-sailas’ and ‘Uttara-sailas’. The Mahasamghika School was first located in the area of
Vasali and spread to South India, with centres at Amaravati and Nagarjuna konda. This school further split into various schools. i.e
schools Ekavyaharika, Caitika, Lokottaravadin, Aparasaila, Gokulika (Kukkutika), Uttarasaila, Bahusrutiya, Prajnaptivada.

100. Aparasaila sub schools of Buddhist school Mahasamghika

101. Uttarasaila sub schools of Buddhist school Mahasamghika
102. Lokottaravadin sub schools of Buddhist school Mahasamghika
103. Gokulika sub sect of Hinayana Buddhism which broke from the Mahasaghikas. They held that there is no happiness
whatsoever in the world just suffering. Gokulikas also called as Kukkutikas.
104. Kukkutikas see Gokulika
105. Prajnaptivada was a branch of the Mahasaṃghika School, one of the early Buddhist schools in India.
106. Bahusrutiya, one of the early Buddhist schools according to early sources such as Vasumitra, the Sariputraparipṛccha,
and other sources, and was a sub-group which emerged from the Mahasaṃghika sect. The name Bahusrutiya means literally
‘those who have heard much,’ Paramartha, a 6th-century monk from Ujjain in central India, wrote that the founder of the
Bahusrutiya sect was named Yajnavalkya In Paramartha's account, Yajnavalkya is said to have lived during the time of the Buddha,
and to have heard his discourses, but was in a profound state of samadhi during the time of the Buddha's parinivara. After
Yajnavalkya emerged from this samadhi 200 years later, he discovered that the Mahasaṃghikas were teaching only the superficial
meaning of the sutras, and he therefore founded the Bahusrutiya sect in order to expound their full meaning.
107. Ekavyaharikas one of the early Buddhist schools, and is thought to have separated from the Mahasaṃghika sect during
the reign of Asoka.
108. Caitika was an early Buddhist school, a sub-sect of the Mahasaṃghika based in the Coastal Andhra region and especially
at Amaravati and Nagarjunakonda. This Caitika branch included schools the Purvasailas, Aparasailas, Rajagirikas, and the
Siddharthikas.
109. Rajagiriya one of the six schools without identifying, listed in Dipavamsa the schools from which they arose in addition to
eighteen Buddhist schools

110. Siddhatthaka one of the six schools without identifying,, listed in Dipavamsa the schools from which they arose in
addition to eighteen Buddhist schools
111. Pubbaseliya one of the six schools without identifying, listed in Dipavamsa the schools from which they arose in addition
to eighteen Buddhist schools
112. Aparaseliya one of the six schools without identifying, listed in Dipavamsa the schools from which they arose in addition
to eighteen Buddhist schools
113. Apararajagirika one of the six schools without identifying, listed in Dipavamsa the schools from which they arose in
addition to eighteen Buddhist schools
114. Sthaviranikaya literally ‘Sect of the Elders,’ was one of the early Buddhist schools. They were a group of reformists
who split from the conservative majority Mahasamghikas at the Second Buddhist Council, resulting in the first schism in the
Sangha. After unsuccessfully trying to modify the Vinaya, a small group of ‘elderly members’, i.e. sthaviras, broke away from
the majority Mahasamṃghika during the Second Buddhist council, giving rise to the Sthavira sect. Sthaviravada Buddhism
school later split into eleven schools Haimavata, Sarvastivadin, Vatsiputriya, Dharmottata, Bhadrayaniya,
Sammitiya,Channagirika,Mahisasaka, Dharmaguptaka, Kasyapiya, and Sautranitka .
115. Haimavata one of the sub sect of Sthaviravada Buddhist School, referred to by Sarvastivadins as ‘the original Sthavira
School’, but this school was only influential in the north of India.
116. Sarvastivadin one of the sub sect of Sthaviravada Buddhist school that held to the existence of all dharmas in the past,
present and future, the ‘three times’. Sarvastivada is a Sanskrit term that can be glossed as ‘the theory of all exists’. Although there
is some dispute over how the word Sarvastivada is to be analyzed, The Sarvastivada enjoyed the patronage of Kanishka, during
which time they were greatly strengthened, and became one of the dominant sects of Buddhism.
117. Vatsiputriya one of the sub sect of Sthaviravada Buddhist school, an elder called Vatsiputra in 286 B.C prepared a new
recession of the Abhidhamma in 9 sections which he claimed to have received from Sariputra and Rahula. The Sthaviravada school
divided over the question whether this concept, the ‘person’ should be considered as a real principle among those listed in the
Abhidhamma or whether it is merely a word used in conventional language, like ‘self' or ‘soul’ or ‘being’. Vatsiputra later
formulated his special doctrine about the ‘person’ (pudgala). The followers were called the Vatsiputriyas after Vatsiputra.
Vatsiputriyas rejected the Brahmanical concept of an eternal soul, on the other hand, they rejected the orthodox Sthaviravada theory.
118. Dharmottata one of the sub sect of Sthaviravada Buddhist school
119. Bhadrayaniya one of the sub sect of Sthaviravada Buddhist school
120. Sammitiya one of the sub sect of Sthaviravada Buddhist school
121. Channagirika one of the sub sect of Sthaviravada Buddhist school
122. Mahisasaka one of the sub sect of Sthaviravada Buddhist school
123. Dharmaguptaka one of the sub sect of Sthaviravada Buddhist school
124. Kasyapiya one of the sub sect of Sthaviravada Buddhist school.
125. Sautranitka one of the sub sect of Sthaviravada Buddhist school.
126. Dukha-karana cause of sorrow.
127. Duka-Nirodh Prevention of sorrow
128. Duka-Nirodhmarg path of prevention of sorrow
129. Ashtangik- marg the way to emancipation or Nirvana in the Buddhism or the way or path that leads to cessation of
suffering higher wisdom and peace of mind is known as Eight Fold Path with Samyaka Drishti, Samyaka Sankalpa, Samyaka
Vak, Samyaka Karma, Samyaka Ajiva, Samyaka Vyayama, Samyaka Smriti and Samyaka Samadhi
130. Samma-ditthi one of the ‘Pragya Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning
‘right vision’ which means that followers should have grasped the four eternal truths i.e 1. Dukha 2. Dukha karaka 3. Duka
Nirodh 4. Dukh Nirodh Marg
131. Samm-sankappa one of the ‘Pragya Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning
‘Right resolve’ which mean a follower must rise aboveindulgence and greed and be kind and merciful to other beings.
132. Samm-vaca one of the ‘Sheel Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning ‘right
speech’ which seeks to emphasise the speaking of truth always.
133. Samma-kammanta one of the ‘Sheel Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning
‘right action’ which mean which is understood to be selfish action, the action should be peaceful, honest and pure.
134. Samma-ajiva one of the ‘Sheel Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning ‘right
livelihood’ which mean it instructs that a man should live by honest without bringing hurt of danger to anyone living.
135. Samma-vayama ajiva one of the ‘Samadhi Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally
meaning ‘right effort’ which mean proper way of controlling ones senses to prevent bad thoughts. It is through correct
mental exercises that one can destroy desire and attachment.
136. Samma-sati one of the ‘Samadhi Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning ‘right
mindfulness’ which means the active, watchful mind. It is the understanding of the idea that the body is impermanent and
meditation is the means for the removal of worldly evils.
137. Samma-samadhi one of the ‘Samadhi Skandha’ of Ashtangik- marg to get salvation in Buddhism, literally meaning
‘right concentration’ which means the earnest thought on the deep mysteries of life.
138. Dharamachakra Pravartana on 49th day of Buddha meditation, he attained the truth or ‘Bodhi’ and then he proceeded to
spread the message of his knowledge to the people and he proceed to the deer park at ‘Sarnath’ near ‘Varanasi’ gave his first
sermon which is known as Dharamachakra Pravartana.
139. Mahaparinirvana death event of Buddha at the age of 80 in 483 B.C at Kusinagara or Kasia in Deoria district in
Uttarpradesh. Buddha’s last message to humanity was ‘subject to decay are compound things, strive with earnestness.
140. Nirvana literally means ‘blowing out’ or extinction of desire or trishna for existence in all its forms and the consequent a
pause of sorrow of suffering. The Buddhist scriptures used the terms as signifying a state of happiness attainable in this life through
the complete elimination of selfish desires, the liberation of the individual from re-birth the union of individual with God and a
heaven of happiness after death. It seems to mean the extinction of all individual desires and escape from re-birth. The cause and
source of Nirvana is the suppression of selfish desires. Nirvana is the painless peace and rewards the moral annihilation of the self.
 In this way, the performance of the “Silas” and the achievement of the ‘Samadhi’ and ‘prajna’ would lead to Nirvana or salvation,
which is sterna peace and bliss which cannot be touched by sorrow, desire, decay, disease and suffering of birth and death.
141. Karma literally means ‘deed’, according to this law present is determined by the past actions. If a human commits any
wrong, he will be punished and will suffer in his life for his deed. On the other hand if he does a good work, in his next birth he will
get a better life and in this way he will attain Nirvana. The condition of a man in this life and the next depends upon his own
actions-not on the useless rituals.
142. Pali literally means ‘text’ or ‘sacred text’, as a language Pali is an archaic Prakrit and during the days of the Buddha it was
the spoken language of Magadha and its adjoining territories. Lord Buddha spoke in ‘Pali’. The sacred scripture of the Buddhists are
in Pali.
143. Hinayana Buddhist sect was also called as the “the Lesser Vehicle”, also called as an orthodox school of Buddhism as the
followers of this school believed in original and simple teaching of the Lord Buddha and sought individual salvation through self
discipline and meditation who did not believe in idol worship. They strived for ‘Arhat’ and not for ‘Buddhatva’. it lost its popularity
in India got entrenched in Ceylone, Burma, Thailand, Cambodia and Laos. Its followers wanted to maintain original purity of
Buddha’s teachings.
144. Mahayana Buddhist sect was also called as the “the Greater Vehicle”,, split in the Buddhism took place at the time of the
“Fourth General Council” of Buddhism during the reign of emperor Kanishka . The basic belief of “Mahayanism” is acceptance of
many “Bodhisattvas” i.e., being who were in the process of obtaining, but had yet not attained “Buddhahood”. The idea was
provided probably by Buddha himself that he was only the last of a serious of earlier Buddhas. It was held that Gautma Buddha
was preceded by six Buddhas viz (i) Vipasyi (ii) Sikhi (iii) Visvabhu (iv) Krakuchchhanda (v) Kanakamuni and (vi) Kasyapa
145. Vajrayana Buddhist sect, believed in super-human power and prowess of Buddha. It had faith in miracles and ‘Tantra’. Its
followers practised ‘Hathayoga’. The Tantric knowledge was one which helped an individual to attain “Nirvana” with the help of the
“mantras” and “tantras”. The “Tantra” was a diagram drawn with the help of lines or rice on earth or a paper representing a
particular deity. Afterwards the figures of a deity was carved on a piece of metal and used as “Yantra”. The ‘Yantra” served the
purpose of a “Yajna” place, while the “Mantras” or “prayers” were recited in order to get control of a particular deity. Thantric
religion was open to all irrespective of caste and sex.
146. Tantra was a diagram drawn with the help of lines or rice on earth or a paper representing a particular deity. Afterwards
the figures of a deity was carved on a piece of metal and used as “Yantra”. The ‘Yantra” served the purpose of a “Yajna” place,
while the “Mantras” or “prayers” were recited in order to get control of a particular deity.
147. Lokottara super human
148. Sheel principal.
149. Ahimsa Non-violence.
150. Satya truth.
151. Asteya non-stealing.
152. Brahmcharya avoid devauchery
153. Aparigrah non accumulation of wealth.
154. Prajna-Paramita Buddhists Sanskrit text, it is a category name given for a numerous Sutras which deal with the notion of
Sunya or zero in other words nothingness according to it beyond this transitory and impermanent world is a new world of
freedom, which one can attain with the help of ‘prajna’ and transcendental wisdom.
155. Saddharma-Pundarika Buddhists Sanskrit text, this was composed in 250 A.D., called the “lotus Sutra” or “the Lotus of
Good law” it has been described as the Bible of Half Asia. The author of this ‘sutra’ is unknown. It is a sermon delivered by a
transfigured and glorified Buddha on the ‘Gridharkuta’ mountain to an august assembly the ‘Tathagat’ saves the mankind by the
use of different advantageous devices and it is only through the ‘lotus-sutra’ that salvation can come to all creatures.
156. Gandha-vyuha Buddhists Sanskrit text, it is a part of ‘Avatamsaka Sutra’ but it is often called ‘sutra’ in its own right. It
explains that how Buddha entered into a state of profound meditation while living in grove at Sravasti. The whole grove become so
wild that it was filled with a multitude of worlds and ‘bodhisttavas’ with him, filled with compassion for all beings.
157. Vajrachhedika Buddhists Sanskrit text, this is also called the ‘daimond sutra’ which explains the doctrine of ‘sunyata’ and
clarifies several other concepts which are main to “Mahayama”.
158. Lankavatara Buddhists Sanskrit text, this sutra was compiled in 400A.D perhaps written by Vasubandhu. This sutra
teaches the ultimate reality of Mind alone.
159. Upasampada literally mean ‘Higher order’. In Buddhism After the successful completion of the lower ordination or
‘Pravraja’ and on the recommendation of his preceptor he was admitted to higher ordination or ‘Upasampada’, on receiving higher
ordination the monk become a full fledged member of the Church or ‘Sangha’ and he has to abide by the rules of the
“Patimoksha”. It was the cardinal principal of the “Buddhist Sangha” that none but the founder of the sect could make laws for the
fraternity. Others might explain and expound them, but could not formulate any new laws.
160. Pavarana or Uposatha or Upavasatha The ceremony during the three or four rainy months beginning a day after the full
moon i.e “Ashadha” they would suspend the wandering life and would live in the “ Vassa” or the “Retreat”. During this period, they
 preached Buddhism to the people in the evening just like the “katha” or stories telling system. At the close of the “Vassa” or
Retreat monks met together to confess their offences, if any committed during their stay in the rainy season.
161. Uposatha see Pavarana
162. Upavasatha see Pavarana
163. Tavatimso or Trayastrimsa literally the heaven where the thirty three gods reside.
164. Trayastrimsa see Tavatimso
165. Dhyani Buddha five great Buddhas, in Vajrayana Buddhism the five Buddhas or five Jinas representations of the qualities
of the Buddha. Viz (1) Amitbha (ii) Akshobhya (iii) Vairochana (iv) Ratnasambhava (v) Amoghasiddhi. These five Buddhas are the
primary object of realization and meditation in Shingon Buddhism in Japan. Each Dhyani Buddha has his distinctive “Mudra”,
colour, symbol, “vahanas”. These Dhyani Buddhas represents the five material elements of which the world is made: “air”, “water”,
“fire”, “ether”, and “ earth”. Further The Dhyani Buddhas came to be looked upon as “Kulesa” or Lord of families of several gods
and goddesses. The “Kulas” are “Devesha”, “Moha”,”Raga”, “Chintamani” and “Samaya”.
166. Kulesa Lord of families of several gods and goddesses “Devesha”, “Moha”,”Raga”, “Chintamani” and “Samaya”. Also see
“Dhyani Buddha”
167. Upasampada the process of admission to Buddhist “Sangha” , in the beginning anybody could enter the Sangha but later
on minors, thieves, murderers, debtors ,slaves, king’s servants and patients were not taken into Sangha.
168. Buddha Sangha the main vehicle of propagating Buddhism. Buddha founded sangha after his first sermon at Saranath.
The Sangas were also the centres of learning, spiritual exercises for the monks, exchange of ideas and living examples of the
practise of Buddhism.
169. Bodhisttava incarnations of Mahatma Buddha in different lives, who had helped other people in the attainment of
“Nirvana”. The Hinayanism and Mahayanism agreed that Buddha had taken birth several times and in several forms as
“Bodhisattvas” viz. “Amitabha”, Avalokitesvara”,Padmapani”, “Manjusri”, Vairochana” “samantabhadra” . The difference with
“Hinayanism” was the Buddha births were simply different stages of progress of the Buddha till his final attainment of
Buddhahood. Thus, the belief in “Bodhisattavas” and their prayers, which has been regarded as the basic feature of “Mahayanism”.
170.

Mahasamghika Buddhism school later split into nine schools Ekavyaharika, Caitika, Lokottaravadin, Aparasaila, Gokulika,
Uttarasaila, Bahusrutiya,Prajnaptivada and..............

Satavahan period -social conditions -terms

1. Malakaras florists

2. Dhamnikas corn-dealers

3. Tilapishakas oil-pressers

4. Odhyantrikas fabricators of hydraulic engines

 5. Kasakaras braziers

6. Vardhakis carpenters

7. Kolikas weavers

8. Manikaras jewellers

9. Mithikas stone-polishers

10. Selavadhakis stone-masons

11. Suvarnakaras gold-smiths

12. lekhakas writers

13. Kamaras iron-workers

14. Tesakaras polishers

15. Lohavanijas ironmongers

16. Chammakaras Leather-Workers

17. gandhikas perfumers

18. avesanis artisans.

19. Mahabhoj maharathis and mahasenapatis.

20. Officials includi amatyas, mahamatras, bhandagarikas and non-offici including

21. Naigama merchant

22. Sarthavaha head d traders

23. Sresthin chief of trade guild

The third class included the vaidji (physician),

The fourth class of society included malakara, var dasaka (fisherman).

In the Satavahana period division of the farmin and mercantile community into grihas (homesteads) or kutumbas or kulas (families)
was prevalent. These units were headed by kulapatis or kutumbins or grihapatis.

References to guilds of hydraulic machine artisans, potters, weavers, corn dealers, bamboo workers and others reveal that srenis or
craft guilds were a normal feature of the age. By and large these were self-governed.

These steins not only functioned as craft or trade guilds, but also acted as banks. Money deposited in the guilds earned interest. The
guilds were trusted and were regarded as more permanent than an empire which could be destroyed at any time.

As a measure of this trust, very often endowments were made to the srenis. It is on record that Usavadata, a high official, made two
endowments for food and clothing instead of dipping into the treasury for such purposes.

The inscriptions state that the rate of interest on investments varied from 9 percent12 per cent per annum, considerably less than the
24 per cent (for Brahmans and still higher for others) given by Basham in his book, The Wonda that was India.

The material culture in the Satavahana kingdom was a combination of local elements and northern ingredients. There is not much
change in the form of iron hoes from the megalithic to the Satavahana phase; they were now fully and properly socketed.

In hddabankur (200 BC-AD 200) in Karimnagar district e find regular use of fire-baked bricks and use of art, perforated roof tiles;
besides, 22 brick wells have in discovered.