What are the .......... ?

1). What are the ten non-virtuous actions?
       i. Killing.
      ii. Stealing.
     iii. Indulging in sexual misconduct,
     iv. Telling lie
      v. Slandering

     vi. Using harsh word

    vii. Indulging in idle gossip
   viii. Being covetous
     ix. Harming others
      x. Upholding wrong views or philosophies

2). What are the four Noble Truths?
     i. The truths of suffering
    ii. The truths of cause of suffering
   iii. The truths of cessation
   iv. The truths of paths

3). What are the three types of sufferings?
     i. Suffering of suffering
    ii. Suffering of change
   iii. All-pervasive suffering

4). What are the three realms?
     i. Form realm
    ii. Formless realm
   iii. Desire realm

5). What are the four bodies of a Buddha?
     i. Nature truth body
    ii. Wisdom truth body
   iii. Complete enjoyment body
    iv. Emanation body

6). What are the two kinds of beings?
     i. Noble beings
    ii. Sentient beings

 For more visit: http://www.yardofbuddhism.blogspot.in/p/what-are_1.html

The Three Principal Paths

  Homage to the venerable gurus

  1. The quintessence of all teachings of the Buddhas,

      The Path praised by all supreme Bodhisattvas,

      And the gateway for fortunate seekers of liberation:

      This I shall explain as well as I can.

  2. You not attached to Samsaric indulgences,

      Who strive to make precious life meaningful

      And have focused you mind on the path pleasing to the Buddhas,

      O fortunate one, listen with a delightful mind.

  3. There is no way divorced of a mind of renunciation,

      By which obsession to the ocean of Samsaric delights is calmed;

      And as it is this infatuation to Samsara that binds living beings (to suffering),

      First cultivate the spirit of renunciation.

  4. By contemplating how difficult a life of leisure and endowment is to acquire

And how our lifespan is not fixed, fantasies concerning this life are reversed;

      And by thinking again and again about the infallibility of karma and its fruit,

      As well as about the unsatisfactory nature of cyclic existence,

      Fantasies concerning future lives are reversed.

  5. By meditating in this way, eventually admiration for Samsaric indulgence

      Does not arise for even an instant; and

      The aspiration to liberation abides day and night unceasingly.

      At that time the spirit of renunciation has been born.

  6. Yet if this mind of renunciation is not conjoined

      With the pure mind of Bodhicitta, it does not serve

      As a cause of sublime enlightenment's perfect bliss.

     The wise therefore cultivate this supreme mind of Bodhicitta.

  7. Swept along by the currents of the four raging rivers,

      Tightly bound by karmic shackles hard to unlock,

      Caught in the iron web of ego-grasping,

     And lost in the thick for of ignorance.

  8. (The living beings) repeatedly take rebirth in limitless Samsara

Where they are inflicted by an unbroken stream of the three types of pain.

      By contemplating this state in which mother sentient beings exist,

      Give birth to the supreme mind of Bodhicitta.

  9. Yet if one is familiar with renunciation and Bodhicitta

      Bud does not possess the wisdom realizing the ultimate nature,

      One will not be able to sever the root of Samsara.

      Hence strive in the methods of understanding Dependent Origination.

10. The practitioner who perceives the ever-unfailing reality of

      The cause-and-effect nature of all in Samsara and Nirvana

      And has utterly destroyed the focus of apprehension (Of independent reality),

      That being stands on the path pleasing to the Buddhas.

11. On the appearance side, the infallible dependent origination;

      On the emptiness side, an insight into the absence of thesis:

      So long as there two  appear to the mind as separate,

      One still has not realized the intent of the Buddha.

12. When the two understandings occur simultaneously without sequence,

      Then simply perceiving the unfailing nature of dependent origination

      Dispels the apprehension of (an independent) object of the valid mind.

      At that time the enquiry into the view (of emptiness) is consummated.

13. Moreover, the appearacne of things eliminates the extreme of "absolutism"

      And emptiness eliminates the extreme of "nihilism."

      If one realizes that emptiness arises as cause and effect,

      No longer will one be trapped in extreme views.

14. When in this way  you have correctly understood

      The essential points of the three principal paths,

      O child, seek solitude and generate the strenght of joyful perseverance

      And quickly accomplish the highest spiritual goal.

(Source:

Translated into English by Glenn H. Mullin

Revised by Geshe Dorji Damdul)