1. Dukkha exists – unsati­sfa­cto­riness, suffering, discon­tent, stress (to be Invest­igated)
2. The cause or origin of dukkha is craving (tanha­-lit. thirst) or clinging (to be Abandoned)
3. Dukkha ceases with the relinq­uis­hment of that craving (to be Realized)
4. The path leading to the cessation of dukkha is the Noble Eightfold Path (to be Developed)

Wisd­om/­Dis­cer­nment (pañña)
1. Wise or Right View/U­nde­rst­anding (samma­-di­tthi)
2. Wise or Right Intent­ion­/Re­solve (sammá­-sa­nkappa)
Virtue (sila)
3. Wise or Right Speech (sammá­-vácá)
4. Wise or Right Action (sammá­-ka­mmanta)
5. Wise or Right Livelihood (sammá­–ájíva)
Conc­ent­rat­ion­/Me­dit­ation (samad­hi)
6. Wise or Right Effort (samma­-va­yama)
7. Wise or Right Mindfu­lness (samma­-sati)
8. Wise or Right Concen­tration (samma­-sa­madhi)

1. Impe­rma­nence (anicca)
2. Unsa­tis­fac­tor­iness (dukkha)
3. Not-self (anatta) – empty of inherent existence; not “me”, “myself”, nor “what I am”

1. Gene­rosity (dana)
2. Moral restraint (sila)
3. Medi­tation (bhava­na) – consists of Concen­tration (samadhi) & Mindfu­lness (sati)

1. Greed (lobha) – mindfu­lness transforms this into Faith
2. Aver­sio­n/h­atred (dosa) – mindfu­lness transforms this into discri­min­ating Wisdom
3. Delusion (moha) – mindfu­lness transforms this into Equanimity

1. Buddha – both the historical Buddha and one’s own innate potential for Awakening
2. Dhamma – the Buddha’s teaching of liberation and the ultimate Truth towards which it points
3. Sangha – the monastic community, those who have achieved at least some degree of Awakening, and more recently the community of followers of the Buddhist path (tradi­tio­nally called the Parisa)

1. Dukkha as pain (dukkh­a–d­ukk­hata) – body or mental pain
2. Dukkha that is inherent in formation (sankh­ara­-du­kkh­ata) – mainte­nance of body and things, oppressive nature of continuous upkeep
3. Dukkha of change (vipar­ina­ma-­duk­kha­ta) – pleasant and happy conditions in life are not permanent

1. Desire (chanda)
2. Pers­ist­enc­e/E­ner­gy/­Effort (viriya)
3. Inte­ntion, Mind, Though­tfu­lness (citta)
4. Inve­sti­gat­ion­/Di­scr­imi­nation (vimamsa or panna)

1. Lovi­ngk­ind­ness, good-will (metta­):: Near enemy – attach­ment; far enemy – hatred.
2. Comp­assion (karun­a): Near enemy – pity; far enemy – cruelty
3. Symp­athetic joy, Apprec­iation (mudit­a), joy at the good fortune of others: Near enemy – compar­iso­n,h­ypo­crisy, insinc­erity, joy for others but tinged with identi­fic­ation (my team, my child); far enemy – envy
4. Equa­nimity (upekk­ha): Near enemy – indiff­erence; far enemy – anxiety, greed

1 Mind­fulness of the body (kaya)
2. Mind­fulness of feeling (vedana) - pleasant, unplea­sant, neutral; initial reactions to sensory input
3. Mind­fulness of mind/c­ons­cio­usness (citta), of the mind-s­tates, moods (greed, aversion, delusion and their opposites)
4. Mind­fulness of mind object­s-m­ental events (dharm­as); Five categories of dhammas: Five hindra­nces, Five aggreg­ates, 6 sense bases, Seven factors of enligh­ten­ment, Four Noble Truths

Four Form Jhanas (rupa jhanas) or Meditative Absorp­tions
1. First Jhana, charac­terized by intense pleasure, has five jhanic factors: applied thought (vittaka), sustained though­t(v­icara), joy (piti), happiness (sukha), one-po­int­ednesss (ekkagata)
2. Second Jhana, charac­terized by joy, has 3 factors: joy (piti), happiness (sukha) , and one–po­int­edness (ekkagata)
3. Third Jhana, charac­terized by conten­tment, has 2 factors: conten­tment and one-po­int­edness (ekkagata)
4. Fourth Jhana, charac­terized by equanimity and stillness, has 1 factor: one-po­int­edness (ekkagata)

1. An old person
2. A sick person
3. A corpse
4. A wandering monk

1. Not to let an unwhol­eso­me- unskillful thought arise, which has not yet arisen­-Gu­arding
2. Not to let an unwhol­esome - unskillful thought continue, which has already arisen­-Ab­andon
3. To make a wholes­ome - skillful thought arise, which has not yet arisen­-De­velop
4.To make a wholes­ome - skillful thought continue, which has already arisen­-Su­stain

Obstru­ctions to Enligh­tenment (most suttas don’t include the 4th taint)
1. Attachment to sensuality
2. Aattac­hment to existe­nce/to becoming
3. Ignorance of the dhamma (of the way things are)
4. Attachment to opinio­ns/­views
 ­ ­ ­ ­(most Suttas do not include this one-Ab­hid­hamma does)

Physical and mental components of the person­ality (ego) and of sensory experience in general
1. Form­/ph­ysical phenomena, body (rupa )
2. Feeling (vedana ) pleasant, unplea­sant, neutral. Feelings arise when there is contact between the 6 internal organs and the 6 external objects: (eye, ear, nose, tongue, body, mind & corres­pon­ding: sight, sound, odor, taste touch, mental object)
3. Perc­eption (sañña) – recogn­ition
4. Mental Formations (sankh­ara) – includes mental states, emotions, volition (fabri­cat­ions)
5. Cons­cio­usness (viñña­na) – grasps the charac­ter­istics of the 6 external objects

Faith & Wisdom balance each other, as do Energy & Concen­tra­tion.
The Five Faculties are ‘contr­olling’ faculties because they control or master their opposites.
1. Faith (saddha) – controls doubt
2. Ener­gy/­Eff­ort­/Pe­rsi­stence (viriya) – controls laziness
3. Mind­fulness (sati) – controls heedle­ssness
4. Conc­ent­ration (samad­hi) – controls distra­ction
5. Wisdom (panna) / Discer­nment – controls ignorance

1. Sensual Desire (kámac­cha­nda)
2. Aversion or Ill-will (vyápá­da)
3. Slee­pin­ess – sloth (thina), torpor (middha), sluggi­shness
4. Rest­les­sness – worry about the future, regret of the past, anxiety (uddha­cca­-ku­kkucca)
5. Doubt (vicik­icc­há) (skeptical doubt)

To refrain from killing
To refrain from stealing (taking that which is not offered)
To refrain from sexual misconduct
To refrain from lying, harsh speech, idle speech, and slander
To refrain from taking intoxi­cants that cloud the mind and cause heedle­ssness

1. I am of the nature to grow old; I cannot avoid aging.
2. I am of the nature to become ill or injured; I cannot avoid illness or injury
3. I am of the nature to die; I cannot avoid death.
4. All that is mine, dear and deligh­tful, will change and vanish.
5. I am the owner of my actions;
 ­ ­ ­ I am born of my actions;
 ­ ­ ­ I am related to my actions;
 ­ ­ ­ I am supported by my actions;
 ­ ­ ­ Any thoughts, words or deeds I do, good or evil, those I will inherit.

1. Admi­rable friends
2. Sila (morality, virtue)
3. Hearing the dharma
4. Exer­tion. Effort in abandoning unskillful qualities and cultiv­ating skillful ones
5. Awar­eness of Imperm­anence (anicca) – Insight into imperm­anence

1. Gene­rosity (dana)
2. Morality (sila) - virtue, integrity
3. Renu­nci­ation (nekkh­amma)
4. Wisdom (pañña)
5. Ener­gy/­Str­ength (viriya) - effort
6. Patience (khanti)
7. Trut­hfu­lness (sacca)
8. Reso­lution – determ­ination (adhit­tha­na)
9. Lovi­ngk­indness (metta)
10.E­qua­nimity (upekk­ha)

Neut­ral
1. Mind­fulness (sati) - Arousing
2. Inve­sti­gation of Phenomena (dhamma vicaya) - Wisdom Factor: seeing anicca, anatta, dukkha; how mind body operates
3. Ener­gy/­Effort (viriya)
4. Rapture, Joy-in­tense interest in object (piti) - Calming
5. Calm­/Tr­anq­uility (passa­ddhi)
6. Conc­ent­ration (samad­hi)
7. Equa­nimity (upekk­ha)

These conditions are inconstant & imperm­anent.
•Gain & Loss
•Ple­asure & Pain
•Praise & Blame
•Fame & Disrepute (statu­s/d­isg­race)

1. Self­-id­entity beliefs
2. Doubt
3. Clinging to rites & rituals
4. Sensual craving
5. Ill will
6. Atta­chment to the form
7. Atta­chment to formless phenomena
8. Conc­eit (mána, literally measur­ing-as measuring oneself and comparing to others)- (a subtle sense of self)
9. Rest­les­sness
10. Igno­rance (with regard to the Four Noble Truths)

1. The Stream­-en­terer (sotap­anna) - has eradicated the first three fetters; will be enligh­tened in Seven lives or less (cogni­tive, unders­tan­ding)
2. The Once-r­eturner (sakad­aga­mi) has eradicated the first three & weakened the fourth and fifth (affec­tive, emotional)
3. The Non-re­turner (anaga­mi) has eradicated the first five fetters
4. The Arahat has eradicated all ten fetters. (trans­cen­den­t-has eliminated attachment to altered states)

The doctrine of the condit­ion­ality of all physical & mental phenomena; how ignorance conditions old age,di­sease and death
From ignorance (avijja) come karma format­ion­s/f­abr­ica­tio­ns/­vol­itional formations (sankhara)
From karma formations comes consci­ousness (viññana)
From consci­ousness comes mind and matter (nama-­rupa)
From mind and matter come the six senses (salay­atana)
From the six senses comes contact (phassa)
From contact comes feeling (vedana)
From feeling comes craving (tanha)
From craving comes clinging (upadana)
From clinging comes becomi­ng/­exi­stence (bhava)
From becomi­ng/­exi­stence comes birth (jati)
From birth, then aging & death

Twelve Links of Transc­end­ental Dependent Arising
1. Suff­ering (dukkha)
2. Faith (saddha)
3. Joy (pamoj­ja)
4. Rapture (piti)
5. Tran­quility (passa­ddhi)
6. Happ­iness (sukha)
7. Conc­ent­ration (samad­hi)
8. Know­ledge & vision of things as they are (yatha­bhu­tañ­ana­das­sana)
9. Dise­nch­antment (nibbi­da)
10. Dispassion (viraga)
11. Emanci­pation (vimut­ti)
12. Know­ledge of destru­ction of the cankers (asava­kkhaye ñana)

37 Factors of Enligh­tenment or Wings of Awakening
(bodhi­pak­khi­ya-­dhammá) The set of teachings that the Buddha himself said formed the heart of his message:
•Four Founda­tions of Mindfu­lness (satip­att­hana)
•Four Right Efforts (samma­ppa­dhana)
•Four Bases of Power (iddhi­pada)
•Five Faculties (indriya)
•Five Strengths (bala)
•Seven Factors of Enligh­tenment (bojjh­anga)
•Eight Fold Path (ariya­-magga)

1. Digha Nikaya – The “Long” Discourses
Consists of 34 suttas, including the Maha-s­ati­pat­thana Sutta (The Greater Discourse on the Founda­tions of Mindfu­lne­ss-­DN22), the Samaññ­aphala Sutta (The Fruits of the Contem­plative Life-DN2), the Maha-p­ari­nibbana Sutta (The Buddha’s Last Days-DN16)
2. Majjhima Nikaya – The “Middl­e-l­ength” Discourses
Consists of 152 suttas, including the Sabbasava Sutta (All the Taints­/Fe­rme­nta­tio­ns-MN 2), Cula-k­amm­avi­bhanga Sutta (Shorter Exposition of Kamma-MN 135), the Anapan­asati Sutta (Mindf­ulness of Breath­ing­-MN­118), Kayaga­tasati Sutta (Mindf­ulness of the Body-M­N119), Satipa­tthana Sutta (Found­ations of Mindfu­lne­ss-­MN10), the Angulimala Sutta (MN86)
3. Samyutta Nikaya – The “Connected or Grouped” Discourses
Consists of 2,889 shorter suttas grouped together by theme into 56 samyuttas.
4. Angu­ttara Nikaya – The Numerical or “Furth­er-­fac­tored” Discourses
Consists of 8,777 short suttas, grouped together into eleven nipatas according to the number of items of Dhamma covered in each sutta. (Book of ones to Book of elevens)
5. Khuddaka Nikaya – The “Division of Short Books”
Consists of 15 “books” (17 in the Thai edition; 18 in the Burmese), including the Dhammapada (Path of Dhamma,) Therigatha (Verses of the Elder Nuns), Theragatha (Verses of the Elder Monks), Sutta Nipata, Udana, Itivut­taka, Jataka stories, etc.