Helpful Words To Know
Shoshin
No one in particularNowhere Special Veteran
For those new to Buddhism some useful words to help with your study/understanding...
A few of the common words/terms used on this forum (which are either in Pali & Sanskrit )
Anatta Non-self
Anāpānasati Mindfulness of breathing
Dukkha Unsatisfactoriness
The Dharma Basically the true nature of things AKA cosmic law and order
Karma S#!t happens for a reason (my personal take 
)
Kuruna Compassion
Metta Loving Kindness
Nirvana Nice place to be (my personal take )
Samatha Calm Abiding
Samsara Not a nice place to be (my personal take )
Sati Mindfulness
Taṇhā Craving
Upadana Attachment/Clinging
For more words check out this link...
Happy Sailing ...It can be a bit rough out there at times...so one has to be somewhat tack/tactful
Other members... Please feel free to add other words that you have seen used on the forum...(but no swear words... 
)
Comments
Nice to meet you, @Shoshin and very useful thread.
Let me add beautiful Sukha, that state of lasting bliss and equanimity, which comes about as we deepen our Dharma practice.
Nice to meet you @Buddhalotus ...Welcome....with Metta
Thank you and much metta, @Shoshin
Buddha - Me, a name I call myself
Tantra - So, A Need All, pulling thread
Ray - A drop of golden sun
Duh! - A dear, a male Homer
... wait ... I think I have gone a bit None again ...
Dhamma can also mean duty, as in we have certain duties with respect to others. If our sense of duty is informed by things like non-greed, non-aversion, and non-delusion, then our actions will produce happiness, or at the very least, no harm. Right now, I'm striving for that, as sometimes my thoughts, words, and deeds are informed by greed, angry, and ignorance and cause others harm in some shape or form, even if just through a bad attitude or sharp word.
...And let us not forget the variant spelling (if not pronunciation) of terms in Pali and Sanskrit...
Dhamma (P) Dharma (S)
Kamma (P) Karma (S)
Moderator (P) Terminator (S)
(others may add accordingly....
Papañca or mental proliferation.
The stream of consciousness, narrative, monkey mind endless effusion, that we superimpose on bare awareness.
The fact that we see less of things as they are, and more as we construe them to be, as Andrew Olendzki, neatly put it.
(Aside note: I would like to add more words to the list, but dear husband is using my thick dictionary of Buddhist terminology to prop up the computer screen on his desk, lol of sorts...?)
I have an strong aversion (working on it) to wasting coffee. Even more so when it is wasted out my nose.
Bodhi - Enlightenment. As in, 'The Bodhi of Buddha', 'Ramen'.
Daka and Dakini - Buddhist superheroes, like 'The Avengers' but less collateral damage
Hinayana - A form of inferior Buddhism for those with a superiority complex
Here to help
Theravada followers consider the word "Hinayana" to have a derogative meaning and the use is forbidden in most Buddhist forums.
But Chögyam Trungpa uses it often in his books, with no offence intended, just to make a distinction between the more traditional, basic teachings of Buddhism and the later schools:
I would add
Sila or virtue... it’s a key concept in Buddhism, with 5 precepts and 8 fold path.
Some more reflections of dhamma, from my blog:
What is the Dhamma? In Buddhism, Dhamma is twofold. It refers to (1) the teachings/symbols pointing towards (2) a profound truth. That truth is an experience/way of perceiving reality that leads to a new mode of being; and that new mode of being is an existential transformation lifting us above the fear and suffering we experience through our ignorance and craving, the reality of things as they are when seen with a calm, clear, and ultimately selfless mind—a mode of being where, in the words of Jean-Pierre de Caussade, we're able to "embrace the present moment as an ever-flowing source of holiness."
Although I began my journey into Buddhism with meditation, I think my journey truly began when I read Food for the Heart: The Collected Teachings of Ajahn Chah, which inspired me to read the suttas starting with the Majjhima Nikaya and got me seeing things from a whole different perspective. I was inspired to practice, to change myself for the better.
But somewhere along the way, I fell into a sort of intellectual rabbit hole, and began to accumulate views rather than weed them down. I felt it important to be authentic and orthodox, which caused me to have a very closed-minded and narrow point of view, clinging to the finger rather than seeing where it was pointing. The Dhamma became just another possession; and it's only been through a combination of practice and interfaith dialogues and study that I've finally found myself slowing climbing out of that hole.
I realized things were different when I started to see through the appearances of the words and symbols and began catching glimpses of what they're pointing towards; and I eventually came to the conclusion that there's a universal truth which underlies the foundation of most spiritual traditions in some shape or form. For me, Buddhism opened my eyes to this truth, and contemplative Christianity, I think, is helping me to realize it.
From that perspective, then, I'd say that the first aspect of Dhamma is the study of the symbols pointing towards 'knowledge and vision of things as they are.' The next is the application of the various methods of achieving this gnosis until, eventually, everything becomes reflective of Dhamma, which isn't the same thing as saying everything is Dhamma. You just get better and better at recognizing it hiding in plain sight, at seeing through all the illusory distinctions and perceiving the fullness of the emptiness betond.
But paradoxically, that emptiness isn't empty, it's full. And it's the fullness of that truth we're all seeking, whether it's the luminous mind defiled by incoming defilements due to ignorance, the light of the sun that's obscured within the cave of ignorance, or the presence of God dwelling within the temple of our bodies. The teachings of the wise (like Jesus, the Buddha, Caussade, Ajahn Chah, etc.) point the way; and all we have to do is pierce the veil of ignorance and discover it for ourselves.
Nekkhamma - renunciation, i.e., letting go of what's harmful, unskillful, unnecessary; freedom from obsessive desirousness.
Both Jesus and the Buddha encouraged their followers to renounce the world. This doesn't mean, of course, that one must literally run away from the world and go hide in a cave. It's primarily a kind of attitude, a shift in the focus of one's life. To renounce the world is to play by a different set of rules, to go against the current of selfishness and craving, and live a life that others may not understand.
To live in the world is to be fully immersed in sensuality, to live for the sake of experience and pleasure and according to the whims of worldly opinions. To live in the world is to be moved by the eight worldly winds of gain and loss, status and disgrace, censure and praise, pleasure and pain, to be swept away by the passions of the world. To live in the world is to seek happiness and satisfaction in the conditioned, that which is impermanent, subject to change and dissolution.
The Buddha said that life is uncertain, that death may come at any moment, so we should practice heedfulness, the way to the Deathless, and freedom from the yokes of sensuality, becoming, views, and ignorance. In the Bible, too, one can find this kind of exhortation to live a life against the current of worldly passions and concerns for the sake of a greater happiness, to live heedfully and with wisdom:
It's the craving for sensual desires that give rise to greed, hatred, and delusion, leading to quarrels and conflict. To live by the whims of these passions, one 'makes a friend of the world' and turns away from the noble life, from truth and peace and the Deathless. Our actions and intentions must be cleansed, purified. We must give up some of the short-term happiness and pleasure we experience from following our passions because they lead to long-term harm and suffering; and we must do what might initially be difficult for us to do because it will ultimately lead to our long-term welfare and happiness. We must be honest and practice right speech. And above all, we must not be heedless.
Although many have escaped into the forests, mountains, caves, and other remote places of the earth to help them renounce the world, which can be helpful, 'the world' itself goes with them. One can't escape the world simply by fleeing from civilization. Renunciation, then, is ultimately an internal turning away from our craving and desire once we begin to discern the drawback of sensual pleasures and the limitations of feeding our hunger for pleasant feelings and experiences.
Unfortunately, renunciation is often perceived as a negative word, especially in the West—a word that implies depriving oneself of something essential to living a full and happy life. But in the Buddha's dispensation, as well as in the teachings of Christianity, renunciation actually means the opposite of this—it's a word implying the relinquishment of something unessential to living a full and happy life.
@Jason, as ever, you bring a substance to the thread that is of immeasurable value to us, something which supports. teaches and informs us of the Right Way to focus our practice.
For my part, I thank you.
What a precious Christmas Gift you have imparted.
bodhichitta - cheating the buddha body with the mined
vajra - powerful yoni banana
Arhat - ah-ha hat, temporarily worn out
Bodhichitta = ?
Karma (Car Ma )
Dhammapanda
Today I resumed with the analysis of the Diamond Sutta, which I left off a couple of years ago for lack of time.
I am using Dwight Goddard's "A Buddhist Bible" and Thich Nhat Hanh's analysis.
Dwight Goddard's translation dates back to 1935, Bhikshu Wai-Tao helped, and the original they used was Kumarajiva's translation from the Sanskrit (384-417 CE).
What stood out in section 15 of this translation -which Thay omitted completely- was this passage, where the merits of understanding and observing the Sutta are highlighted:
No comment...
Well said.
Long the Hinayana (smaller and tighter wheel). Down with the heretics. Bring on the Maitreya
Heretic - Non Buddhist
Maitreya - All Change
Hinayana - Non Lamaism